The Clementine Homilies (Homily XIII – Homily XVII)

The Clementine Homilies

continued

Chapter III: Recognition of Nicetas and Aquila

Now when this summary narrative had been given by Peter, Nicetas and Aquila in amazement said: "Is this indeed true, O Ruler and Lord of the universe, or is it a dream? "And Peter said: "Unless we are asleep, it certainly is true." On this they waited for a little in deep meditation, and then said: "We are Faustinus and Faustinianus. From the commencement of your conversation we looked at each other, and conjectured much with regard to ourselves, whether what was said had reference to us or not; for we reflected that many coincidences take place in life. Wherefore we remained silent while our hearts beat fast. But when you came to the end of your narrative, we saw clearly that your statements referred to us, and then we avowed who we were." And on saying this, bathed in tears, they rushed in to see their mother; and although they found her asleep, they were yet anxious to embrace her. But Peter forbade them, saying: "Let me bring you and present you to your mother, lest she should, in consequence of her great and sudden joy, lose her reason, as she is slumbering, and her spirit is held fast by sleep."

Chapter IV: The Mother Must Not Take Food with Her Son. The Reason Stated

As soon as my mother had enough of sleep, she awoke, and Peter at once began first to talk to her of true piety, saying: "I wish you to know, O woman, the course of life involved in our religion. We worship one God, who made the world which you see; and we keep His law, which has for its chief injunctions to worship Him alone, and to hallow His name, and to honour our parents, and to be chaste, and to live piously. In addition to this, we do not live with all indiscriminately; nor do we take our food from the same table as Gentiles, inasmuch as we cannot eat along with them, because they live impurely. But when we have persuaded them to have true thoughts, and to follow a right course of action, and have baptized them with a thrice blessed invocation, then we dwell with them. For not even if it were our father, or mother, or wife, or child, or brother, or any other one having a claim by nature on our affection, can we venture to take our meals with him; for our religion compels us to make a distinction. Do not, therefore, regard it as an insult if your son does not take his food along with you, until you come to have the same opinions and adopt the same course of conduct as he follows."

Chapter V: Mattidia Wishes to Be Baptized

When she heard this, she said: "What, then, prevents me from being baptized this day? for before I saw you I turned away from the so-called gods, induced by the thought that, though I sacrificed much to them almost every day, they did not aid me in my necessities. And with regard to adultery, what need I say for not even, hen I was rich was I betrayed into this sin by luxury, and the poverty which succeeded has been unable to force me into it, since I cling to my chastity as constituting the greatest beauty, on account of which I fell into so great distress. But I do not at all imagine that you, my lord Peter, are ignorant that the greatest temptation arises when everything looks bright. And therefore, if I was chaste in my prosperity, I do not in my despondency give myself up to pleasures. Yea, indeed, you are not to suppose that my soul has now been freed from distress, although it has received some measure of consolation by the recognition of Clement. For the gloom which I feel in consequence of the loss of my two children rushes in upon me, and throws its shadow to some extent over my joy; for I am grieved, not so much because they perished in the sea, but because they were destroyed, both soul and body, without possessing true piety towards God. Moreover, my husband, their father, as I have learned from Clement, went away in search of me and his sons, and for so many years has not been heard of; and, without doubt, he must have died. For the miserable man, loving me as he did in chastity, was fond of his children; and therefore the old man, deprived of all of us who were dear to him above everything else, died utterly broken-hearted."

Chapter VI: The Sons Reveal Themselves to the Mother

The sons, on hearing their mother thus speak, could no longer, in obedience to the exhortation of Peter, restrain themselves, but rising up, they clasped her in their arms, showering down upon her tears and kisses. But she said: "What is the meaning of this? "And Peter answered: "Courageously summon up your spirits, O woman, that you may enjoy your children; for these are Faustinus and Faustinianus, your sons, who, you said, had perished in the deep. For how they are alive, after they had in your opinion died on that most disastrous night, and how one of them now bears the name of Nicetas, and the other that of Aquila, they will themselves be able to tell you; for we, as well as you, have yet to learn this." When Peter thus spoke, my mother fainted away through her excessive joy, and was like to die. But when we had revived her she sat up, and coming to herself, she said: "Be so good, my darling children, as tell us what happened to you after that disastrous night.

Chapter VII: Nicetas Tells What Befell Him

And Nicetas, who in future is to be called Faustinus, began to speak. "On that very night when, as you know, the ship went to pieces, we were taken up by some men, who did not fear to follow the profession of robbers on the deep. They placed us in a boat, and brought us along the coast, sometimes rowing and sometimes sending for provisions, and at length took us to Caesarea Stratonis, and there tormented us by hunger, fear, and blows, that we might not recklessly disclose anything which they did not wish us to tell; and, moreover, changing our names, they succeeded in selling us. Now the woman who bought us was a proselyte of the Jews, an altogether worthy person, of the name of Justa. She adopted us as her own children, and zealously brought us up in all the learning of the Greeks. But we, becoming discreet with our years, were strongly attached to her religion, and we paid good heed to our culture, in order that, disputing with the other nations, we might be able to convince them of their error. We also made an accurate study of the doctrines of the philosophers, especially the most atheistic,-I mean those of Epicurus and Pyrrho,-in order that we might be the better able to refute them.

Chapter VIII: Nicetas Like to Be Deceived by Simon Magus

"We were brought up along with one Simon, a magician; and in consequence of our friendly intercourse with him, we were in danger of being led astray. Now there is a report in regard to some man, that, when he appears, the mass of those who have been pious are to live free from death and pain in his kingdom. This matter, however, mother, will be explained more fully at him proper time. But when we were going to be led astray by Simon, a friend of our lord Peter, by name Zacchaeus, came to us and warned us not to be led astray by the magician; and when Peter came, he brought us to him that he might give us full information, and convince us in regard to those matters that related to piety. Wherefore we beseech you, mother, to partake of those blessings which have been vouchsafed to us, that we may unite around the same table! This, then, is the reason, mother, why you thought we were dead. On that disastrous night we had been taken up in the sea by pirates, but you supposed that we had perished."

Chapter IX: The Mother Begs Baptism for Herself and Her Hostess

When Faustinus had said this, our mother fell down at Peter's feet, begging and entreating him to send for her and her hostess, and baptize; them immediately, in order that, says she, not a single clay may pass after the recovery of my children, without my taking food with them.When we united with our mother in making the same request, Peter said: "What can you imagine? Am I alone heartless, so as not to wish that you should take your meals with your mother, baptizing her this very day? But yet it is incumbent on her to fast one day before she be baptized. And it is only one day, because, in her simplicity, she said something in her own behalf, which I looked on as a sufficient indication of her faith; otherwise, her purification must have lasted many days."

Chapter X: Mattidia Values Baptism Aright

And I said: "`Tell us what it was that she said which made her faith manifest." And Peter, said: "Her request that her hostess and benefactress should be baptized along with her. For she would not have besought this to be granted to her whom she loves, had she not herself first felt that baptism was a great gift. And for this reason I condemn many that, after being baptized, and asserting that they have faith, they yet do nothing worthy of faith; nor do they urge those whom they love-I mean their wives, or sons, or friends-to be baptized. For if they had believed that God grants eternal life with good works on the acceptance of baptism, they without delay would urge those whom they loved to be baptized. But some one of you will say, `They do love them, and care for them. `That l is nonsense. For do they not, most assuredly, when they see them sick, or led away along the road that ends in death, or enduring any other trial, lament over them and pity them? So, if they believed that eternal fire awaits those who worship not God, they would not cease admonishing them, or being in deep distress for them as unbelievers, if they saw them disobedient, being fully assured that punishment awaits them. But now I shall send for the hostess, and question her as to whether she deliberately accepts the law which is proclaimed through us; and so, according to her state of mind, shall we do what ought to be done.

Chapter XI: Mattidia Has Unintentionally Fasted One Day

"But since your mother has real confidence in the efficacy of baptism, let her fast at least one day before her baptism." But she swore: "During the two past days, while 1 related to the woman all the events connected with the recognition, I could not, in consequence of my excessive joy, partake of food: only yesterday I took a little water." Peter's wife bore testimony to her statement with an oath, saying: "In truth she did not taste anything." And Aquila. who must rather be called Faustinianus in future, said: "There is nothing, therefore, to prevent her being baptized." And Peter, smiling, replied: "But that is not a baptismal fast which has not taken place on account of the baptism itself." And Faustinus answered: "Perhaps God, not wishing to separate our mother a single day after our recognition from our table, has arranged beforehand the fast. For as she was chaste in the times of her ignorance, doing what the true religion inculcated, so even now perhaps God has arranged that she should fast one day before for the sake of the true baptism, that, from the first day of her recognising us, she might take her meals along with us."

Chapter XII: The Difficulty Solved

And Peter said: "Let not wickedness have dominion over us, finding a pretext in Providence and your affection for your mother; but rather abide this day in your fast, and I shall join you in it, and tomorrow she will be baptized. And, besides, this hour of the day is not suitable for baptism." Then we all agreed that it should be so.

Chapter XIII: Peter on Chastity

That same evening we all enjoyed the benefit of Peter's instruction. Taking occasion by what had happened to our mother, he showed us how the results of chastity are good, while those of adultery are disastrous, and naturally bring destruction on the whole race. if not speedily, at all events slowly. "And to such an extent," he says. "do deeds of chastity please God, that in this life He bestows some small favour on account of it, even on those who are in error; for salvation in the other world is granted only to those who have been baptized on account of their trust in Him, and who act chastely and righteously. This ye yourselves have seen in the case of your mother, that the results of chastity are in the end good. For perhaps she would have been cut off if she had committed adultery; but God took pity on her for having behaved chastely, rescued her from the death that threatened her, and restored to her her lost children.

Chapter XIV: Peter's Speech Continued

"But some one will say, `How many have perished on account of chastity!' Yes; but it was because they did not perceive the danger. For the woman who perceives that she is in love with any one, or is beloved by any one, should immediately shun all association with him as she would shun a blazing fire or a mad dog. And this is exactly what your mother did, for she really loved chastity as a blessing: wherefore she was preserved, and, along with you, obtained the full knowledge of the everlasting kingdom. The woman who wishes to be chaste, ought to know that she is envied by wickedness, and that because of love many lie in wait for her. If, then, she remain holy through a stedfast persistence in chastity, she will gain the victory over all temptations, and be saved; whereas, even if she were to do all that is right, and yet should once commit the sin of adultery, she must be punished, as said the prophet.

Chapter XV: Peter's Speech Continued

"The chaste wife doing the will of God, is at good reminiscence of His first creation; for God, being one, created one woman for one man. She is also still more chaste if she does not forget her own creation, and has future punishment before her eyes, and is not ignorant of the loss of eternal blessings. The chaste woman takes pleasure in those who wish to be saved, and is a pious example to the pious, for she is the model of a good life. She who wishes to be chaste, cuts off all occasions for slander; but if she be slandered as by an enemy, though affording him no pretext, she is blessed and avenged by God. The chaste woman longs for God, loves God, pleases God, glorifies God; and to men she affords no occasion for slander. The chaste woman perfumes the Church with her good reputation, and glorifies it by her piety. She is, more over, the praise of her teachers, and a helper to them in their chastity.

Chapter XVI: Peter's Speech Continued

"The chaste woman is adored with the Son of God as with a bridegroom. She is clothed with holy light. Her beauty lies well-regulated soul; and she is fragrant with ointment, even with a good reputation. She is arrayed in beautiful vesture, even in modesty. She wears about her precious pearls, even chaste words. And she is radiant, for her mind has been brilliantly lighted up. Onto a beautiful mirror does she look, for she looks into God. Beautiful cosmetics does she use, namely, the fear of God, with which she admonishes her soul. Beautiful is the woman not because she has chains of gold on her, but because she has been set free from transient lusts. The chaste woman is greatly desired by the great King; she has been wooed, watched, and loved by Him. The chaste woman does not furnish occasions for being desired, except by her own husband. The chaste woman is grieved when she is desired by another. The chaste woman loves her husband from the heart, embraces, soothes, and pleases him, acts the slave to him, and is obedient to him in all things, except when she would be disobedient to God. For she who obeys God is without the aid of watchmen chaste in soul and pure in body.

Chapter XVII: Peter's Speech Continued

"Foolish, therefore, is every husband who separates his wife from the fear of God; for she who does not fear God is not afraid of her husband. If she fear not God, who sees what is invisible, how will she be chaste in her unseen choice? And how will she be chaste, who does not come to the assembly to hear chaste-making words? And how could she obtain admonition? And how will she be chaste without watchmen, if she be not informed in regard to the coming judgement of God, and if she be not fully assured that eternal punishment is the penalty for the slight pleasure? Wherefore, on the other hand, compel her even against her will always to come to hear the chaste-making word, yea, coax her to do so

Chapter XVIII: Peter's Speech Continued

"Much better is it if you will take her by the hand and come, in order that you yourself may become chaste; for you will desire to become chaste, that you may experience the full fruition of a holy marriage, and you will not scruple, if you desire it, to become a father, to love your own children, and to be loved by your own children. He who wishes to have a chaste wife is also himself chaste, gives her what is due to a wife, takes his meals with her, keeps company with her, goes with her to the word that makes chaste, does not grieve her, does not rashly quarrel with her, does not make himself hateful to her, furnishes her with all the good things he can, and when he has them not, he makes up the deficiency by caresses. The chaste wife does not expect to be caressed, recognises her husband as her lord, bears his poverty when he is poor, is hungry with him when he is hungry, travels with him when he travels, consoles him when he is grieved, and if she have a large dowry, is subject to him as if she had nothing at all. But if the husband have a poor wife, let him reckon her chastity a great dowry. The chaste wife is temperate in her eating and drinking, in order that the weariness of the body, thus pampered, may not drag the soul down to unlawful desires. Moreover, she never assuredly remains alone with young men, and she suspects the old; she turns away from disorderly laughter, gives herself up to God alone; she is not led astray; she delights in listening to holy words, but turns away from those which are not spoken to produce chastity.

Chapter XIX: Peter's Speech Ended

"God is my witness: one adultery is as bad as many murders; and what is terrible in it is this, that the fearfulness and impiety of its murders are not seen. For, when blood is shed, the dead body remains lying, and all are struck by the terrible nature of the occurrence. But the murders of the soul caused by adultery, though they are more frightful, yet, since they are not seen by men, do not make the daring a whir less eager in their impulse. Know, O man, whose breath it is that thou hast to keep thee in life, and thou shalt not wish that it be polluted. By adultery alone is the breath of God polluted. And therefore it drags him who has polluted it into the fire; for it hastens to deliver up its insurer to everlasting punishment,"

Chapter XX: Peter Addresses Mattidia

While Peter was saying this, he saw the good and chaste Mattidia weeping for joy; but thinking that she was grieved at having suffered so much in past times, he said: "Take courage, O woman; for while many have suffered many evils on account of adultery, you have suffered on account of chastity, and therefore you did not die. But if you had died, your soul would have been saved. You left your native city of Rome on account of chastity, but through it you found the truth, the diadem of the eternal kingdom. You underwent danger in the deep, but you did not die; and even if you had died, the deep itself would have proved to you, dying on account of chastity, a baptism for the salvation of your soul. You were deprived of your children for a little; but these, the true offspring of your husband, have been found in better circumstances. When starving, you begged for food, hut you did not defile your body by fornication. You exposed your body to torture, but you saved your soul; you fled from the adulterer, that you might not defile the couch of your husband: but, on account of your chastity, God, who knows your flight, will fill up the place of your husband. Grieved and left desolate, yon were for a short time deprived of husband and children, but all these you must have been deprived of, some time or other, by death, the preordained lot of man. But better is it that you were willingly deprived of thorn on account of chastity, than that you should have perished unwillingly after a time, simply on account of sins.

Chapter XXI: The Same Subject Continued

"Much better is it, then, that your first circumstances should be distressing. For when this is the case, they do not so deeply grieve you, because you hope that they will pass away, and they yield joy though the expectation of better circumstances. But, above all, I wish you to know how much chastity is pleasing to God. The chaste woman is God's choice, God's good pleasure, God's glory, God's child. So great a blessing is chastity, that if there had not been a law that not even a righteous person should enter into the kingdom of God unbaptized, perhaps even the erring Gentiles might have been saved solely on account of chastity. Wherefore I am exceedingly sorry for those erring ones who are chaste because they shrink from baptism-thus choosing to be chaste without good hope. Wherefore they are not saved; for the decree of God is clearly set down, that an unbaptized person cannot enter into His kingdom." When he said this, and much more, we I turned to sleep.

Homily XIV

Chapter I: Mattidia is Baptized in the Sea

Much earlier than usual Peter awoke, and came to us, and awaking as, said: "Let Faustinus and Faustinianus, along with Clement and the household, accompany me, that we may go to some sheltered spot by the sea, and there be able to baptize her without attracting observation." Accordingly, when we had come to the sea-shore, he baptized her between some rocks, which supplied a place at once free from wind and dust. But we brothers, along with our brother and some others, retired because of the women and bathed, and coming again to the women, we took them along with us, and thus we went to a secret place and prayed. Then Peter, on account of the multitude, sent the women on before, ordering them to go to their lodging by another way, and he permitted us alone of the men to accompany our mother and the rest of the women. We went then to our lodging, and while waiting for Peter's arrival, we conversed with each other. Peter came several hours after, and breaking the bread for the Eucharist, and putting salt upon it, he gave it first to our mother, and, after her, to us her sons. And thus we took food along with her and blessed God.

Chapter II: The Reason of Peter's Lateness

Then, at length, Peter seeing that the multitude had entered, sat down, and bidding us sit down beside him, he related first of all why be had sent us on before him after the baptism, and why he himself had been late in returning. He said that the following was the reason: "At the time that you came up," he says, "an old man, a workman, entered along with you, concealing himself out of curiosity. He had watched us before, as he himself afterwards confessed, in order to see what we were doing when we entered into the sheltered place, and then he came out secretly and followed us. And coming up to me at a convenient place, and addressing me, he said, `For a long time I have been following you and wishing to talk with you, but I was afraid that you might be angry with me, as if I were instigated by curiosity; but now I shall tell you, if you please, what I think is the truth.' And I replied, `Tell us what you think is good, and we shall approve your conduct, even should what you say not be really good, since with a good purpose you have been anxious to state what you deem to be good.'

Chapter III: The Old Man Does Not Believe in God or Providence

"The old man began to speak as follows: `When I saw you after you had bathed in the sea retire into the secret place, I went up and secretly watched what might be your object in entering into a secret place, and when I saw you pray, I retired; but taking pity on you, I waited that I might speak with you when you came out, and prevail on you not to be led astray. For there is neither God nor providence; but all things are subject to Genesis. Of this I am fully assured in consequence of what I have myself endured, having for a long time made a careful study of the science. Do not therefore be deceived, my child. For whether you pray or not, you must endure what is assigned to you by Genesis. For if prayers could have done anything or any good, I myself should now be in better circumstances. And now, unless my needy garments mislead you, you will not refuse to believe what I say. I was once in affluent circumstances; I sacrificed much to the gods, I gave liberally to the needy; and yet, though I prayed and acted piously, I was not able to escape my destiny.' And I said: `What are the calamities you have endured? 'And he answered: `I need not tell you now; perhaps at the end you shall learn who I am, and who are my parents, and into what straitened circumstances I have fallen. But at present I wish you to become fully assured that everything is subject to Genesis.'

Chapter IV: Peter's Arguments Against Genesis

"And I said: `If all things are subject to Genesis, and you are fully convinced that this is the case, your thoughts and advice are contrary to your own opinion. For if it is impossible even to think in opposition to Genesis, why do you toil in vain, advising me to do what cannot be done? Yea, moreover, even if Genesis subsists, do not make haste to prevail on me not to worship Him who is also Lord of the stars, by whose wish that a thing should not take place, that thing becomes an impossibility. For always that which is subject must obey that which rules. As far, however, as the worship of the common gods is concerned, that is superfluous, if Genesis has sway. For neither does anything happen contrary to what seems good to fate, nor are they themselves able to do anything, since they are subject to their own universal Genesis. If Genesis exists, there is this objection to it, that that which is not first has the rule; or, in other words, the uncreated cannot be subject, for the uncreated, as being uncreated, has nothing that is older than itself.'

Chapter V: Practical Refutation of Genesis

1 "While we were thus talking, a great multitude gathered round us. And then I looked to the multitude, and said: `I and my tribe have had handed clown to us from our ancestors the worship of God, and we have a commandment to give no heed to Genesis, I mean to the science of astrology; and therefore I gave no attention to it. For this reason I have no skill in astrology, but I shall state that in which I have skill. Since I am unable to refute Genesis by an appeal to the science Which relates to Genesis, I wish to prove in another way that the affairs of this world are managed by a providence, and that each one will receive reward or punishment according to his actions. Whether he shall do so now or hereafter, is a matter of no consequence to me; all I affirm is, that each one without doubt will reap the fruit of his deeds. The proof that there is no Genesis is this. If any one of you present has been deprived of eyes, or has his hand maimed, or his foot lame, or some other part of the body wrong, and if it is utterly incurable, and entirely beyond the range of the medical profession,-a case, indeed, which not even the astrologers profess to cure, for no such cure has taken place within the lapse of a vast period,-yet I praying to God will cure it, although it could never have been set right by Genesis.

2 Since this is so, do not they sin who blaspheme the God that fashioned all things? 'And the old man answered: `Is it then blasphemy to say that all things are subject to Genesis? 'And I replied: `Most certainly it is. For if all the sins of men, and all their acts of impiety and licentiousness, owe their origin to the stars, and if the stars have been appointed by God to do this work, so as to be the efficient causes of all evils, then the sins of all are traced up to Him who placed Genesis in the stars.'

Chapter VI: The Old Man Opposes His Personal Experience to the Argument of Peter

"And the old man answered: `You have spoken truly, and yet, notwithstanding all your incomparable demonstration, I am prevented from yielding assent by my own personal knowledge. For I was an astrologer, and dwelt first at Rome; and then forming a friendship with one who was of the family of Caesar, I ascertained accurately the genesis of himself and his wife. And tracing their history, I find all the deeds actually accomplished in exact accordance with their genesis, and therefore I cannot yield to your argument. For the arrangement of her genesis was that which makes women commit adultery, fall in love with their own slaves, and perish abroad in the water. And this actually took place; for she fell in love with her own slave, and not being able to bear the reproach, she fled with him, hurried to a foreign land, shared his bed, and perished in the sea.'

Chapter VII: The Old Man Tells His Story

1 "And I answered: `How then do you know that she who fled and took up her residence in a foreign land married the slave, and marrying him died? 'And the old man said: `I am quite sure that this is true, not indeed that she married him, for I did not know even that she fell in love with him; but after her departure, a brother of her husband's told me the whole story of her passion, and how he acted as an honourable man, and did not, as being his brother, wish to pollute his couch, and how she the wretched woman (for she is not blameable, inasmuch as she was compelled to do and suffer all this in consequence of Genesis) longed for him, and yet stood in awe of him and his reproaches, and how she devised a dream, whether true or false I cannot tell; for he stated that she said," Some one in a vision stood by me, and ordered me to leave the city of the Romans immediately with my children. But her husband being anxious that she should be saved with his sons, sent them immediately to Athens for their education, accompanied by their mother and slaves, while he kept the third and youngest son with himself, for he who gave the warning in the dream permitted this son to remain with his father.

2 And when a long time had elapsed, during which he received no letters from her, he himself sent frequently to Athens, and at length took me, as the truest of all his friends, and went in search of her. And much did I exert myself along with him in the course of our travels with all eagerness; for I remembered that, in the old times of his prosperity, he had given me a share of all he bad and loved reel above all his friends. At length we set sail from Rome itself, and so we arrived in these parts of Syria, and we landed at Seleucia, and not many days after we had landed he died of a broken heart. But I came here, and have procured my livelihood from that day till this by the work of

Chapter VIII: The Old Man Gives Information in Regard to Faustus the Father of Clement

"When the old man bad thus spoken, I knew from what he said that the old man who he stated had died, was no other than your father. I did not wish, however, to communicate your t circumstances to him until I should confer with you. But I ascertained where his lodging was, and I pointed out mine to him; and to make sure that my conjecture was right, I put this one question to him: `What was the name of the old man? 'And he said, `Faustus.' `And what were the names of his twin sons? 'And he answered, `Faustinus and Faustinianus.' `What was the name of the third son? 'He said, Clement.' `What was their mother's name? 'He said, `Mattidia.' Accordingly, from compassion, I shed tears along with him, and, dismissing the multitudes, I came to you, in order that I might take counsel with you after we had partaken of food together. But I did not wish to disclose the matter to you before we had partaken of food, lest perchance you should be overcome by sorrow, and continue sad on the day of baptism, when even angels rejoice." At these statements of Peter we all fell a weeping along with our mother. But he beholding us in tears, said: "Now let each one of you, through fear of God, bear bravely what has been said: for certainly it was not to-day that your father died, but long ago, as you conjecturing said."

Chapter IX: Faustus Himself Appears

When Peter said this, our mother could no longer endure it, but cried out, "Alas! my husband! loving us, you died by your own decision, while we are still alive, see the light, and have just partaken of food." This one scream had not yet ceased, when, lo! the old man came in, and at the same time wishing to inquire into the cause of the cry, he looked on the woman and said," What does this mean? Whom do I see? "And going up to her, and looking at her, and being looked at more carefully, be embraced her. But they were like to die through the sudden joy, and wishing to speak to each other, they could not get the power in consequence of their unsatisfied joy, for they were seized with speechlessness. But not long after, our mother said to him: "I now have you, Faustus, in every way the dearest being to me. How then are you alive, when we heard a short time ago that you were dead? But these are our sons, Faustinus, Faustinianus, and Clement." And when she said this. we all three fell on him, and kissed him, and in rather an indistinct way we recalled his form to our memory.

Chapter X: Faustus Explains His Narrative to Peter

Peter seeing this, said: "Are you Faustus, the husband of this woman, and the father of her children? "And he said: "I am." And Peter said: "How, then, did you relate to me your own history as if it were another's; telling me of your toils, and sorrow, and burial? "And our father answered: "Being of the family of Caesar, and not wishing to be discovered, I devised the narrative in another's name, in order that it might not be perceived who I was. For I knew that, if I were recognised, the governors in the place would learn this, and recall me to gratify Caesar, and would bestow upon me that former prosperity to which I had formerly bidden adieu with all the resolution I could summon. For I could not give myself up to a luxurious life when I had pronounced the strongest condemnation on myself, because I believed that I had been the cause of death to those who were loved by me."

Chapter XI: Discussion on Genesis

And Peter said: "You did this according to your resolution. But in regard to Genesis, were you merely playing a part when you affirmed it, or were you in earnest in asserting that it existed? "Our father said: "I will not speak falsely to you. I was in earnest when I maintained that Genesis existed. For I am not uninitiated in the science; on the contrary, I associated with one who is the best of the astrologers, an Egyptian of the name of Annubion, who became my friend in the commencement of my travels, and disclosed to me the death of my wife and children." And Peter said: "Are you not now convinced by facts, that the doctrine of Genesis has no firm foundation? "And my father answered: "I must lay before you all the ideas that occur to my mind, that listening to them I may understand your refutation of them. I know, indeed, that astrologers both make many mistakes, and frequently speak the truth. I suspect, therefore, that they speak the truth so far as they are accurately acquainted with the science, and that their mistakes are the [result of ignorance; so that I conjecture that the science has a firm foundation, but that the astrologers themselves speak what is false solely on account of ignorance, because they cannot know all things with absolute accuracy." And Peter answered: "Consider whether their speaking of the truth is not accidental, and whether they do not make their declarations without knowing the matters accurately. For it must by all means happen that, when many prophecies are uttered, some of them should come true." And the old man said: "How, then, is it possible to be fully convinced of this, whether the science of Genesis has a sure foundation or not? "

Chapter XII: Clement Undertakes the Discussion

When both were silent, I said: "Since I know accurately the science, but our lord mad our father are not in this condition, I should like if Annubion himself were here, to have a discussion with him in the presence of my father. For thus would the matter be able to become public, when one practically acquainted with the subject has held the discussion with one equally informed." And our father answered: "Where, then, is it possible to fall in with Annubion? "And Peter said: "In Antioch, for I learn that Simon Magus is there, whose inseparable companion Annubion is. When, then, we go there, if we come upon them, the discussion can take place." And so, when we had discussed many subjects, and rejoiced at the recognition and given thanks to God, evening came down upon us, and we turned to sleep.

Homily XV

Chapter I: Peter Wishes to Convert Faustus

At break of day our father, with our mother and his three sons, entered the place where Peter was, and accosting him, sat down. Then we also did the same at his request; and Peter looking at our father, said: "I am anxious that you should become of the same mind as your wife and children, in order that here you may live along with them, and in the other world, after the separation of the soul from the body, you will continue to be with them free from sorrow. For does it not grieve you exceedingly that you should not associate with each other? "And my father said: "Most assuredly." And Peter said: "If, then, separation from each other here gives you pain, and if without doubt the penalty awaits you that after death you should not be with each other, how much greater will your grief be that you, a wise man, should be separated from your own family on account of your opinions? They too, must feel the more distressed from the consciousness that eternal punishment awaits you because you entertain different opinions from theirs, and deny the established truth."

Chapter II: Reason for Listening to Peter's Arguments

Our father said: "But it is not the case, my very dear friend, that souls arc punished in Hades, for the soul is dissolved into air as soon as it leaves the body." And Peter said: "Until we convince you in regard to this point, answer me, does it not appear to you that you are not grieved as having no faith in a future punishment, but they who have full faith in it must be vexed in regard to you? "And our father said: "You speak sense." And Peter said: "Why, then, will you not free them from the greatest grief they can have in regard to you by agreeing to their religion, not, I mean, through dread, but through kindly feeling, listening and judging about what is said by me, whether it be so or not? and if the truth is as we state it, then here you will enjoy life with those who are dearest to you, and in the other world you will have rest with them; but if, in examining the arguments, you show that what is stated by us is a fictitious story, you will thus be doing good service, for you will have your friends on your side, and you will put an end to their leaning upon false hopes, and you will free them from false fears."

Chapter III: Obstacles to Faith

And our father said: "There is evidently much reason in what you say." And Peter said: "What is it, then, that prevents you from coming to our faith? Tell me, that we may begin our discussion with it. For many are the hindrances. The faithful are hindered by occupation with merchandise, or public business, or the cultivation of the soil, or cares, and such like; the unbelievers, of whom you also are one, are hindered by ideas such as that the gods, which do not exist, really exist, or that all things are subject to Genesis, or chance, or that souls are mortal, or that our doctrines are false because there is no providence.

Chapter IV: Providence Seen in the Events of the Life of Faustus and His Family

"But I maintain, from what has happened to you, that all things arc managed by the providence of God, and that your separation from your family for so many years was providential; for since, if they had been with you, they perhaps would not have listened to the doctrines of the true religion, it was arranged that your children should travel with their mother, should be shipwrecked, should be supposed to have perished, and should be sold; moreover, that they should be educated in the learning of the Greeks, especially in the atheistic doctrines, in order that, as being acquainted with them, they might be the better able to refute them; and in addition to this, that they should become attached to the true religion, and be enabled to be united with me, so as to help me in my preaching; furthermore, that their brother Clement should meet in the same place, and that thus his mother should be recognised, and through her cure should be fully convinced of the right worship of God; that after no long interval the twins should recognise and be recognised, and the other day should fall in with you, and that you should receive back your own. I do not think, then, that such a speedy filling in of circumstances, coining as it were from all quarters, so as to accomplish one design, could have happened without the direction of Providence."

Chapter V: Difference Between the True Religion and Philosophy

And our father began to say: "Do not suppose, my dearest Peter, that I am not thinking of the doctrines preached by you. I was thinking of them. But during the past night, when Clement urged me earnestly to give in my adhesion to the truth preached by you, I at last answered, `Why should I? for what new commandment can any one give more than what the ancients urged us to obey? 'And he, with a gentle smile, said, `There is a great difference, father, between the doctrines of the true religion and those of philosophy; for the true religion receives its proof from prophecy, while philosophy, furnishing us with beautiful sentences, seems to present its proofs from conjecture.' On saying this, he took an instance, and set before us the doctrine of philanthropy, which you had explained to him, which rather appeared to me to be very unjust, and I shall tell you how. He alleged that it was right to present to him who strikes you on the one cheek the other also, and to give to him who takes away your cloak your tunic also, and to go two miles with him who compels you to go one, and such like."

Chapter VI: The Love of Man

And Peter answered: "You have deemed unjust what is most just. If you are inclined, will you listen to me? "And my father said: "With all my heart." And Peter said: "What is your opinion? Suppose that there were two kings, enemies to each other, and having their countries cut off from each other; and suppose that some one of the subjects of one of them were to be caught in the country of the other, and to incur the penalty of death on this account: now if he were let off from the punishment by receiving a blow instead of death, is it not plain that he who let him off is a lover of man? "And our father said: "Most certainly." And Peter said: "Now suppose that this same person were to steal from some one something belonging to him or to another; and if when caught he were to pay double, instead of suffering the punishment that was due. to him, namely, paying four times the amount, and being also put to death, as having been caught in the territories of the enemy; is it not your opinion that he who accepts double, and lets him off from the penalty of death, is a lover of man? "And our father said: "He certainly seems so." And Peter said: "Why then? Is it not the duty of him who is in the kingdom of another, and that, too, a hostile and wicked monarch, to be pleasing to all for the sake of life, and when force is applied to him, to yield still more, to accost those who do not accost him, to reconcile enemies, not to quarrel with those who are angry, to give his own property freely to all who ask, and such like? "And our father said: "He should with reason endure all things rather, if he prefers life to them."

Chapter VII: The Explanation of a Parable; The Present and the Future Life

And Peter said: "Are not those, then, who you said received injustice, themselves transgressors, inasmuch as they are in the kingdom of the other, and is it not by overreaching that they have obtained all they possess? while those who are thought to act unjustly are conferring a favour on each subject of the hostile kingdom, so far as they permit him to have property. For these possessions belong to those who have chosen the present And they are so far kind as to permit he others to live. This, then, is the parable; now listen to the actual truth. The prophet of the truth who appeared on earth taught us that the Maker and God of all gave two kingdoms to two, good and evil; granting to the evil the sovereignty over the present world along with law, so that he, it, should have the right to punish those who act unjustly; but to the good tie gave the eternal to come. But He made each man free with the power to give himself up to whatsoever he prefers, either to the present evil or the future good. Those men who choose the present have power to be rich, to revel in luxury, to indulge in pleasures, and to do whatever they can. For they will possess none of the future goods. But those who have determined to accept the blessings of the future reign have no right to regard as their own the things that are here, since they belong to a foreign king, with the exception only of water and bread, and those things procured with sweat to maintain life (for it is not lawful for them to commit suicide), and also one garment, for they are not permitted to go naked on account of the all-seeing Heaven.

Chapter VIII: The Present and the Future

"If, then, you wish to have an accurate account of the matter, listen. Those of whom you said a little before that they receive injustice, rather act unjustly themselves; for they who have chosen the future blessings, live along with the bad in the present world, having many enjoyments the same as the bad,-such as life itself, light, bread, water, clothing, and others of a like nature. But they who are thought by you to act unjustly, shall not live with the good men in the coming age." And our father replied to this: "Now when you have convinced me that those who act unjustly suffer injustice themselves, while those who suffer injustice have by far the advantage, the whole affair seems tome still more the most unjust of transactions; for those who seem to act unjustly grant many things to those who have chosen the future blessings, but those who seem to receive injustice do themselves commit injustice, because they do not give in the other world, to those who have given them blessings here, the same advantages which these gave to them." And Peter said: "This is not unjust at all, because each one has the power to choose the present or the future goods, whether they be small or great. He who chooses by his own individual judgment and wish, receives no injustice,-I mean, not even should his choice rest on what is small, since the great lay within his choice, as in fact did also the small." And our father said: "You are right; for it has been said by one of the wise men of the Greeks, `The blame rests with those who chose-God is blameless.'

Chapter IX: Possessions are Transgressions

"Will you be so good as to explain this matter also? I remember Clement saying to me, that we suffer injuries and afflictions for the forgiveness of our sins." Peter said: "This is quite correct. For we, who have chosen the future things, in so far as we possess more goods than these, whether they be clothing, or food or drink, or any other thing, possess sins, because we ought not to have anything, as I explained to you a little ago. To all of us possessions are sins. The deprivation of these, in whatever way it may take place, is the removal of sins." And our father said: "That seems reasonable, as you explained that these were the two boundary lines of the two kings, and that it was in the power of each to choose whatever he wished of what was under their authority. But why are the afflictions sent, or do we suffer them justly? "And Peter said: "Most justly; for since the boundary line of the saved is, as I said, that no one should possess anything, but since many have many possessions, or in other words sins, for this reason the exceeding love of God sends afflictions on those who do not act in purity of heart, that on account of their having some measure of the love of God, they might, by temporary inflictions, be saved from eternal punishments."

Chapter X: Poverty Not Necessarily Righteous

And our father said: "How then is this? Do we not see many impious men poor? Then do these belong to the saved on this account? "And Peter said: "Not at all; for that poverty is not acceptable which longs for what it ought not. So that some are rich as far as their choice goes, though poor in actual wealth, and they are punished because they desire to have more. But one is not unquestionably righteous because he happens to be poor. For he can be a beggar as far as actual wealth is concerned, but he may desire and even do what above everything he ought not to do. Thus he may worship idols, or be a blasphemer or fornicator, or he may live indiscriminately, or perjure himself, or lie, or live the life of an unbeliever. But our teacher pronounced the faithful poor blessed; and he did so, not because they had given anything, for they had nothing, but because they were not to be condemned, as having done no sin, simply because they gave no alms, because they had nothing to give." And our father said: "In good truth all seems to go right as far as the subject of discussion is concerned; wherefore I have resolved to listen to the whole of your argument in regular order."

Chapter XI: Exposition of the True Religion Promised

And Peter said: "Since, then, you are eager henceforth to learn what relates to our religion, I ought to explain it in order, beginning with God Himself, and showing that we ought to call Him alone God, and that we neither ought to speak of the others as gods nor deem them such, and that he who acts contrary to this will be punished eternally, as having shown the greatest impiety to Him who is the Lord of all." And saying this, he laid his hands on those who were vexed by afflictions, and were diseased, and possessed by demons; and, praying, he healed them, and dismissed the multitudes. And then entering in this way, he partook of his usual food, and went to sleep.

Homily XVI

Chapter I: Simon Wishes to Discuss with Peter the Unity of God

At break of day Peter went out, and reaching the place where he was wont to discourse, he saw a great multitude assembled. At the very tithe when he was going to discourse, one of his deacons entered, and said: "Simon has come from Antioch, starting as soon as it was evening, having learned that you promised to speak on the unity of God; and he is ready, along with Athnedorus the Epicurean, to come to hear your speech, in order that he may publicly oppose all the arguments ever adduced by you for the unity of God." Just as the deacon said this, lo! Simon himself entered, accompanied by Athenodorus and some other friends. And before Peter spoke at all, he took the first word, and said:-

Chapter II: The Same Subject Continued

"I heard that you promised yesterday to Faustus to prove this day giving out your arguments in regular order, and beginning with Him who is Lord of the universe, that we ought to say that He alone is God. and that we ought neither to say nor to think that there are other gods, because he that acts contrary to this will be punished eternally. But, above all, I am truly amazed at your madness in hoping to convert a wise man, and one far advanced in years, to your state of mind. But you will not succeed in your designs; and all the more that I am present, and can thoroughly refute your false arguments. For perhaps, if I had not been present, the wise old man might have been led astray, because he has no critical acquaintance with the books publicly believed in amongst the Jews. At present I shall omit much, in order that I may the more speedily refute that which yon have promised to prove. Wherefore begin to speak what you promised to say before us, who know the Scriptures. But if, fearing our refutation, you are unwilling to fulfil your promise In our presence, this of itself will be sufficient proof that you are wrong, because you did venture to speak in the presence of those who know the Scriptures. And now, why should I wait till you tell me, when I have a most satisfactory witness of your promise in the old man who is present? "And, saying this, he looked to my father, and said: "Tell me, most excellent of all men, is not this the man who promised to prove to you to-day that God is one, and that we ought not to say or think that there is any other god, and that he who acts contrary to this will be punished eternally, as committing the most heinous sin? Do you, then, refuse to reply to me? "

Chapter III: The Mode of the Discussion

And our father said: "Well might you have demanded testimony from me, Simon, if Peter had first denied that he had made the promise. But now I shall feel no shame in saying what I am bound to say. I think that you wish to enter on the discussion inflamed with anger. Now this is a state of mind in which it is improper for you to speak and for us to listen to you; for we are no longer being helped on to the truth. but we are watching the progress of a contest. And now, having learned from Hellenic culture how those who seek the truth ought to act, I shall remind you. Let each of you give an exposition of his own opinion, and let the right of speech pass from the one to the other. For if Peter alone should wish to expound his thought, but you should be silent as to yours, it is possible that some argument adduced by you might crush both your and his opinion; and both of you, though defeated by this argument, would not appear defeated, but only the one who expounded his opinion; while he who did not expound his, though equally defeated, would not appear defeated, but would even be thought to have conquered." And Simon answered: "I will do as you say; but I am afraid lest you do not turn out a truth-loving judge, as you have been already prejudiced by his arguments."

Chapter IV: The Prejudices of Faustus Rather on the Side of Simon Than on that of Peter

Our father answered: "Do not compel me to agree with you without any exercise of my judgment in order that I may seem to be a truth-loving judge; but if you wish me to tell you the truth, my prepossessions are rather the side of your opinions." And Simon said "How is this the case, when you do not know what my opinions are? "And our father said: "It is easy to know this, and I will tell you how. You promised that you would convict Peter of error in maintaining the unity of God; but if one undertakes to convict of error him who maintains the unity of God. it is perfectly plain that he, as being in the right, does not hold the same opinion. For if he holds the same opinion as the man who is thoroughly in error, then he himself is in error; but if he gives his proofs holding opposite opinions, then he is in the right. Not well then do you assert that he who maintains the unity of God is wrong, unless you believe that there are many gods. Now I maintain that there are many gods. Holding, therefore, the same opinion as you before the discussion, I am prepossessed rather in your favour. For this reason you ought to have no anxiety in regard to me, but Peter ought, for I still hold opinions contrary to his. And so after your discussion I hope that, as a truth-loving judge, who has stripped himself of his prepossessions, I shall agree to that doctrine which gains the victor." When my father said this, a murmur of applause burst insensibly from the multitudes because my father had thus spoken.

Chapter V: Peter Commences the Discussion

Peter then said: "I am ready to do as the umpire of our discussion has said; and straight-way without any delay I shall set forth my opinion in regard to God. I then assert that there is one God who made the heavens and the earth, and all things that are in them. And it is not right to say or to think that there is any other." And Simon said: "But I maintain that the Scriptures believed in amongst the Jews say that there are many gods, and that God is not angry at this, because He has Himself spoken of many gods in His Scriptures.

Chapter VI: Simon Appeals to the Old Testament to Prove that There are Many Gods

1 "For instance, in the very first words of the law, He evidently speaks of them as being like even unto Himself. For thus it is written, that, when the first man received a commandment from God to eat of every tree that was in the garden, but not to eat of the tree of the knowledge of good and evil, the serpent having persuaded them by means of the woman, through the promise that they would become gods, made them look up; and then, when they had thus looked up, God said, `Behold, Adam is become as one of us.' When, then, the serpent said, `Ye shall be as gods, 'he plainly speaks in the belief that gods exist; all the more as God also added His testimony, saying, `Behold, Adam is become as one of us.' The serpent, then, who said that there are many gods, did not speak falsely. Again, the scripture, `Thou shalt not revile the gods, nor curse the rulers of thy people, 'points out many gods whom it does not wish even-to be cursed. But it is also somewhere else written, ` `Did another god dare to enter and take him a nation from the midst of another nation, as did I the Lord God? 'When He says, `Did another God dare? 'He speaks on the supposition that other gods exist. And elsewhere: `Let the gods that have not made the heavens and the earth perish; 'as if those who had made them were not to perish.

2 And in another place, when it says, `Take heed to thyself lest thou go and serve other gods whom thy fathers knew not, 'it speaks as if other gods existed whom they were not to follow. And again: `The names of other gods shall not ascend upon thy lips.' Here it mentions many gods whose names it does not wish to be uttered. And again it is written, `Thy God is the Lord, He is God of gods.' And again: `Who is like unto Thee, O Lord, among the Gods? 'And again: `God is Lord of gods.' And again: `God stood in the assembly of gods: He judgeth among the gods.' Wherefore I wonder how, when there are so many passages in writing which testify that there are many gods, you have asserted that we ought neither to say nor to think that there are many. Finally, if you have anything to say against what has been spoken so distinctly, say it in the presence of all."

Chapter VII: Peter Appeals to the Old Testament to Prove the Unity of God

And Peter said: "I shall reply briefly to what you have said. The law, which frequently speaks of gods, itself says to the Jewish multitude, `Behold, the heaven of heavens is the Lord's thy God, with all that therein is; 'implying that, even if there are gods, they are under Him, that is, under the God of the Jews. And again: `The Lord thy God, He is God in heaven above, and upon the earth beneath, and there is none other except Him.' And somewhere else the Scripture says to the Jewish multitude, `The Lord your God is God of gods; 'so that, even if there are gods, they are under the God of the Jews. And somewhere else the Scripture says in regard to Him? God, the great and true, who regardeth not persons, nor taketh reward, He doth execute the judgment of the fatherless and widow. `The Scripture, in calling the God of the Jews great and true, and executing judgment, marked out the others as small, and not true. But also somewhere else the Scripture says, `As I live, saith the Lord, there is no other God but me. I am the first, I am after this; except me there is no God.' And again: `Thou shalt fear the Lord thy God, and Him only shalt thou serve.' And again: `Hear, O Israel, the Lord your God is one Lord.' And many passages besides seal with an oath that God is one, and except Him there is no God. Whence I wonder how, when so many passages testify that there is one God, you say that there are many."

Chapter VIII: Simon and Peter Continue the Discussion

And Simon said: "My original stipulation with you was that I should prove from the Scriptures that you were wrong in maintaining that we ought not to speak of many gods." Accordingly I adduced many written passages to show that the divine Scriptures themselves speak of many gods." And Peter said: "Those very Scriptures which speak of many gods, also exhorted us, saying, `The names of other gods shall not ascend upon thy lips.' Thus, Simon, I did not speak contrary to what was written." And Simon said: "Do you, Peter, listen to what I have to say. You seem to me to sin in speaking against them, when the Scripture says, `Thou shalt not revile the gods, nor curse the rulers of thy people.'"And Peter said: "I am not sinning, Simon, in pointing out their destruction according to the Scriptures; for thus it is written: `Let the gods who did not make the heavens and the earth perish.' And He said thus, not as though Some had made the heavens and were not to perish, as you interpreted the passage. For it is plainly declared that He who made them is one in the very first part of Scripture: `In the beginning God created the heaven and the earth. And it did not say, `the gods.' And somewhere else it says, `And the firmament showeth His handiwork.' And in another place it is written, `The heavens themselves shall perish, but Thou shalt remain for ever.'"

Chapter IX: Simon Tries to Show that the Scriptures Contradict Themselves

And Simon said: "I adduced clear passages from the Scriptures to prove that there are many gods; and you, in reply, brought forward as many or more from the same Scriptures, showing that God is one, and He the God of the Jews. And when I said that we ought not to revile gods, you proceeded to show that He who created is one, because those who did not create will perish. And in reply to my assertion that we ought to maintain that there are gods, because the Scriptures also say so, you showed that we ought not to utter their names, because the same Scripture tells us not to utter the names of other gods. Since, then, these very Scriptures say at one time that there are many gods, and at another that there is only one; and sometimes that they ought not to be reviled, and at other times that they ought; what conclusion ought we to come to in consequence of this, but that the Scriptures themselves lead us astray? "

Chapter X: Peter's Explanation of the Apparent Contradictions of Scripture

1 And Peter said: "They do not lead astray, but convict and bring to light the evil disposition against God which lurks like a serpent in each one. For the Scriptures lie before each one like many divers types. Each one, then, has his own disposition like wax, and examining the Scriptures and finding everything in them, he moulds his idea of God according to his wish, laying upon them, as I said, his own disposition, which is like wax. Since, then, each one finds in the Scriptures whatever opinion he wishes to have in regard to God, for this reason he, Simon, moulds from them the forms of many gods, while we moulded the form of Him who truly exists, coming to the knowledge of the true type from our own shape. For assuredly the soul within us is clothed with His image for immortality. If I abandon the parent of this soul, it also will abandon me to just judgment, making known the injustice by the very act of daring; and as coming from one who is just, it will justly abandon me; and so, as far as the soul is concerned, I shall, after punishment, be destroyed, having abandoned the help that comes from it. But if there is another god, first let him put on another form, another shape, in order that by the new shape of the body I may recognise the new god. But if he should change the shape, does he thereby change the substance of the soul?

2 But if he should change it also, then I am no longer myself, having become another both in shape and in substance. Let him, therefore, create others, if there is another. But there is not. For if there had been, he would have created. But since he has not created, then let him, as nonexistent, leave him who is really existent. For he is nobody, except only in the opinion of Simon. I do not accept of any other god but Him alone who created me."

Chapter XI: Gen. I. 26 Appealed to by Simon

And Simon said: "Since I see that you frequently speak of the God who created you, learn from me how you are impious even to him. For there are evidently two who created, as the Scripture says: `And God said, Let us make man in our image, after our likeness.' Now `let us make, 'implies two or more; certainly not one only."

Chapter XII: Peter's Explanation of the Passage

And Peter answered: "One is He who said to His Wisdom, `Let us make a man.' But His Wisdom was that with which He Himself always rejoiced as with His own spirit. It is united as soul to God, but it is extended by Him, as hand, fashioning the universe. On this account, also, one man was made, and from him went forth also the female. And being a unity generically, it is yet a duality, for by expansion and contraction the unity is thought to be a duality. So that I act rightly in offering up all the honour to one God as to parents." And Simon said: "What then? Even if the Scriptures say that there are other gods, will you not accept the opinion? "

Chapter XIII: The Contradictions of the Scriptures Intended to Try Those Who Read Them

And Peter answered: "If the Scriptures or prophets speak of gods, they do so to try those who hear. For thus it is written: `If there arise among you a prophet, giving signs and wonders, and that sign and wonder shall then come to pass, and he say to thee, Let us go after and worship other gods which thy fathers have not known, ye shall not hearken to the words of that prophet; let thy hands be among the first to stone him. For he hath tried to turn thee from the Lord thy God. But if thou say in thy heart, How did he do that sign or wonder? thou shalt surely know that he who tried thee, tried thee to see if thou dost fear the Lord thy God.' The words `he who tried thee, tried thee, 'have reference to the earliest times; but it appears to be otherwise after the removal to Babylon. For God, who knows all things, would not, as can be proved by many arguments, try in order that He Himself might know, for He fore-knows all things. But, if you like, let us discuss this point, and I shall show that God foreknows. But it has been proved that the opinion is false that He does not know, and that this was written to try us. Thus we, Simon, can be led astray neither by the Scriptures nor by any one else; nor are we deceived into the admission of many gods, nor do we agree to any statement that is made against God.

Chapter XIV: Other Beings Called Gods

"For we ourselves also know that angels are called gods by the Scriptures,-as, for instance, He who spake at the bush, and wrestled with Jacob,-and the name is likewise applied to Him who is born Emmanuel, and who is called the mighty God. Yea, even Moses became a god to Pharaoh, though in reality he was a man. The same is the case also with the idols of the Gentiles. But we have but one God, one who made creation and arranged the universe, whose Son is the Christ. Obeying Christ, we learn to know what is false from the Scriptures. Moreover, being furnished by our ancestors with the truths of the Scriptures, we know that there is only one who has made the heavens and the earth, the God of the Jews, and of all who choose to worship Him. Our fathers, with pious thought, setting down a fixed belief in Him as the true God, handed down this belief to us, that we may know that if any thing is said against God, it is a falsehood. I shall add this remark over and above what I need say: If the case be not as I have said, then may I, and all who love the truth, incur danger in regard to the praise of the God who made us."

Chapter XV: Christ Not God, But the Son of God

When Simon heard this, he said: "Since you say that we ought not to believe even the prophet that gives signs and wonders if he say that there is another god, and that you know that he even incurs the penalty of death, therefore your, teacher also was with reason cut off for having given signs and wonders." And Peter answered: "Our Lord neither asserted that there were gods except the Creator of all, nor did He proclaim Himself to be God, but He with reason pronounced blessed him who called Him the Son of that God who has arranged the universe." And Simon answered: "Does it not seem to you, then, that he who comes from God is God? " And Peter said: "Tell us how this is possible; for we cannot affirm this, because we did not hear it from Him.

Chapter XVI: The Unbegotten and the Begotten Necessarily Different from Each Other

"In addition to this, it is the peculiarity of the Father not to have been begotten, but of the Son to have been begotten; but what is begotten cannot be compared with that which is unbegotten or self-begotten." And Simon said: "Is it not the same on account of its origin? " And Peter said: "He who is not the same in all respects as some one, cannot have all the same appellations applied to him as that person." And Simon said: "This is to assert, not to prove." And Peter said: "Why, do you not see that if the one happens to be self-begotten or unbegotten, they cannot be called the same; nor can it be asserted of him who has been begotten that he is of the same substance as he is who has begotten him? Learn this also: The booties of men have immortal souls, which have been clothed with the breath of God; and having come forth from Cool, they are of the same substance, but they are not gods. But if they are gods, then in this way the souls of all men, both those who have died, and those who are alive, and those who shall come into being, are gods. But if in a spirit of controversy you maintain that these also are gods, what greal matter is it, then, for Christ to be called God? for He has only what all have.

Chapter XVII: The Nature of God

"We call Him God whose peculiar attributes cannot belong to the nature of any other; for, as He is called the Unbounded because He is boundless on every side, it must of necessity be the case that it is no other one's peculiar attribute to be called unbounded, as another cannot in like manner be boundless. But if any one says that it is possible, he is wrong; for two things boundless on every side cannot co-exist, for the one is bounded by the other. Thus it is in the nature of things that the unbegotten is one. But if he possesses a figure, even in this case the figure is one and incomparable. Wherefore He is called the Most High, because, being higher than all, He has the universe subject to Him."

Chapter XVIII: The Name of God

And Simon said: Is this word `God' His ineffable name, which all use, because you maintain so strongly in regard to a name that it cannot be given to another? "And Peter said: "I know that this is not His ineffable name, but one which is given by agreement among men; but if you give it to another, you will also assign to this other that which is not used; and that, too, deliberately. The name which is used is the forerunner of that which is not used. In this way insolence is attributed even to that which has not yet been spoken, just as honour paid to that which is known is handed on to that which has not yet been known."

Chapter XIX: The Shape of God in Man

And Simon said: "I should like to know, Peter, if you really believe that the shape of man has been moulded after the shape of God." And Peter said: "I am really quite certain, Simon, that this is the case." And Simon said: "How can death dissolve the body, impressed as it has thus been with the greatest seal? "And Peter said: "It is the shape of the just God. When, then, the body begins to act unjustly, the form which is in it takes to flight, and thus the body is dissolved, by the shape disappearing, in order that an unjust body may not have the shape of the just God. The dissolution, however, does not take place in regard to the seal, but in regard to the sealed body. But that which is sealed is not dissolved without Him who sealed it. And thus it is not permitted to die without judgment." And Simon said: What necessity was there to give the shape of such a being to man, who was raised from the earth? "And Peter said: "This was done because of the love of God, who made man. For while, as far as substance is concerned, all things are superior to the flesh of man,-I mean the ether, the sun, the moon, the stars, the air, the water, the fire-in a word, all the other things which have been made for the service of man,-yet, though superior in substance, they willingly endure to serve the inferior in substance, because of the shape of the superior. For as they who honour the clay image of a king have paid honour to the king. himself, whose shape the clay happens to have, so the whole creation with joy serves man, who is made from earth, looking to the honour thus paid to God.

Chapter XX: The Character of God

"Behold, then, the character of that God to whom you, Simon, wish to persuade us to be ungrateful, and the earth continues to bear you, perhaps wishing to see who will venture to entertain similar opinions to yours. For you were the first to dart what no other dared: you were the first to utter what we first heard. We first and alone have seen the boundless long-suffering of God in bearing with such great impiety as yours, and that God no other than the Creator of the world, against whom you have dared to act impiously. And yet openings of the earth took not place, and fire was not sent down from heaven and went not forth to burn up men, and rain was not poured out, and a multitude of beasts was not sent from the thickets, and upon us ourselves the destructive wrath of God did not begin to show itself, on account of one who sinned the sin, as it were, of spiritual adultery, which is worse than the carnal. For it is not God the Creator of heaven and earth that in former times punished sins, since now, when He is blasphemed in the highest degree, He would inflict the severest punishment. But, on the contrary, He is long-suffering, calls to repentance, having the arrows which end in the destruction of the impious laid up in His treasures, which He will discharge like living animals when He shall sit down to give judgment to those that are His. Wherefore let us fear the just God, whose shape the body of man bears for honour."

Chapter XXI: Simon Promises to Appeal to the Teaching of Christ. Peter Dismisses the Multitudes

When Peter said this, Simon answered: "Since I see you skilfully hinting that what is written in the books against the framer of the world does not happen to be true, to-morrow I shall show, from the discourses of your teacher, that he asserted that the framer of the world was not the highest God." And when Simon said this, he went out. But Peter said to the assembled multitudes: "If Simon can do no other injury to us in regard to God, he at least prevents you from listening to the words that can purify the soul." On Peter saying this, much whispering arose amongst the crowds, saying, "What necessity is there for permitting him to come in here, and utter his blasphemies against God? "And Peter heard, and said, "Would that the doctrines against God which are intended to try men went no further than Simon! For there will be, as the Lord said, false apostles, false prophets, heresies, desires for supremacy, who, as I conjecture, finding their beginning in Simon, who blasphemes God, will work together in the assertion of the same opinions against God as those of Simon." And saying this with tears, he summoned the multitudes to him by his hand; and when they came, he laid his hands upon them and prayed, and then dismissed them, telling them to come at an earlier hour next day. Saying this, and groaning, he entered and went to sleep, without taking food.

Homily XVII

Chapter I: Simon Comes to Peter

The next day, therefore, as Peter was to hold a discussion with Simon, he rose earlier than usual and prayed. On ceasing to pray, Zacchaeus I came in, and said: "Simon is seated without, discoursing with about thirty of his own special followers." And Peter said: "Let him talk until the multitude assemble, and then let us begin the discussion in the following way. We shall hear all that has been said by him, and having fitted our reply to this, we shall go out and discourse." And assuredly so it happened. Zacchaeus, therefore, went out, and not long after entered again, and communicated to Peter the discourse delivered by Simon against him.

Chapter II: Simon's Speech Against Peter

Now he said: "He accuses you, Peter, of being the servant of wickedness, of having great power in magic, and as charming the souls of men in a way worse than idolatry. To prove that you are a magician, he seemed to me to adduce the following evidence, saying: `I am conscious of this, that when I come to hold a discussion with him, I do not remember a single word of what I have been meditating on by myself. For while he is discoursing, and my mind is engaged in recollecting what it is that I thought of saying on coming to a conference with him, I do not hear anything whatsoever of what he is saying. Now, since I do not experience this in the presence of any other than in his alone, is it not plain that I am under the influence of his magic? And as to his doctrines being worse than those of idolatry, I can make that quite clear to any one who has understanding. For there is no other benefit than this, that the soul should be freed from images of every kind. For when the soul brings an image before its eye, it is bound by fear, and it pines away through anxiety lest it should suffer some calamity; and being altered, it falls under the influence of a demon; and being trader his influence, it seems to the mass to be wise.

Chapter III: Simon's Accusation of Peter

"`Peter does this to you while promising to make you wise. For, under the pretext of proclaiming one God, he seems to free you from many lifeless images, which do not at all injure those who worship them, because they are seen by the eyes themselves to be made of stone, or brass, or gold, or of some other lifeless material. Wherefore the soul, because it knows that what is seen is nothing, cannot be spell-bound by fear in an equal degree by means of what is visible. But looking to a terrible God through the influence of deceptive teaching, it has all its natural foundations overturned. And I say this, not because I exhort you to worship images, but because Peter, seeming to free your souls from terrible images, drives mad the mind of each one of you by a more terrible image, introducing God in a shape, and that, too, a God extremely just,-an image which is accompanied by what is terrible and awful to the contemplative soul, by that which can entirely destroy the energy of a sound mind. For the mind, when in the midst of such a storm, is like the depth stirred by a violent wind, perturbed and darkened. Wherefore, if he comes to benefit you, let him not, while seeming to dissolve your fears which gently proceed from lifeless shapes, introduce in their stead the terrible shape of God. But has God a shape? If He has, He possesses a figure. And if He has a figure, how is He not limited? And if limited, He is in space. But if He is in space, He is less than the space which encloses Him. And if less than anything, how is He greater than all, or superior to all, or the highest of all? This, then, is the state of the case.

Chapter IV: It is Asserted that Christ's Teaching is Different from Peter's

"`And that he does not really believe even the doctrines proclaimed by his teacher is evident, for he proclaims doctrines opposite to his. For he said to some one, as I learn, "Call me not God for the good is one"Now in speaking of the good one, he no longer speaks of that just one, whom the Scriptures proclaim, who kills and makes alive,-kills those who sin, and makes alive those who live according to His will. But that he did not really call Him who is the framer of the world good, is plain to any one who can reflect. For the framer of the world was known to Adam whom He had made, and to Enoch who pleased Him, and to Noah who was seen to be just by Him; likewise to Abraham, and Isaac, and Jacob; also to Moses, and the people, and the whole world. But Jesus, the teacher of Peter himself, came and said, "No one knew the Father except the Son, as no one knoweth even the Son except the Father, and those to whom the Son may wish to reveal Him." If, then, it was the Son himself who was present, it was from the time of his appearance that he began to reveal to those to whom he wished, Him who was unknown to all. And thus the Father was unknown to all who lived before him, and could not thus be He who was known to all.

Chapter V: Jesus Inconsistent in His Teaching

"`In saying this, Jesus is consistent not even with himself. For sometimes by other utterances, taken from the Scriptures, he presents God as being terrible and just, saying, "Fear not him who killeth the body, but can do nothing to the soul; but fear Him who is able to cast both body and soul into the Gehenna of fire. Yea, I say unto you, fear Him." But that he asserted that He is really to be feared as being a just God, to whom he says those who receive injustice cry, is shown in a parable of which he gives the interpretation, saying: "If, then, the unjust judge did so, because he was continually entreated, how much more will the Father avenge those who cry to Him day and night? Or do you think that, because He bears long with them, He will not do it? Yea, I say to you, He will do it, and that speedily." Now he who speaks of God as an avenging and rewarding God, presents Him as naturally just, and not as good. Moreover he gives thanks to the Lord of heaven and earth. But if He is Lord of heaven and earth, He is acknowledged to be the framer of the world, and if framer, then He is just. When, therefore, he sometimes calls Him good and sometimes just, he is not consistent with himself in this point. But his wise disciple maintained yesterday a third point, that real sight is more satisfactory than vision, not knowing that real sight can be human, but that vision confessedly proceeds from divinity.

Chapter VI: Peter Goes Out to Answer Simon

"These and such like were the statements, Peter, which Simon addressed to the multitudes while he stood outside; and he seems to me to be disturbing the minds of the greater number. Wherefore go forth immediately, and by the power of truth break down his false statements."When Zacchaeus said this, Peter prayed after his usual manner and went out, and standing in the place where he spoke the day before, and saluting the multitudes according to the custom enjoined by his religion, he began to speak as follows: "Our Lord Jesus Christ, who is the true prophet (as I shall prove conclusively at: the proper time), made concise declarations in I regard to those matters that relate to the truth, for these two reasons: first, because He was in the habit of addressing the pious, who had knowledge enough to enable them to believe the opinions uttered by Him by way of declaration; for His statements were not strange to their usual mode of thought; and in the second place, because, having a limited time assigned Him for preaching, He did not employ the method of demonstration in order that He might not spend all His limited time in arguments, for in this way it might happen that He would be fully occupied in giving the solutions of a few problems which might be understood by mental exertion, while He would not have given us to any great extent those statements which relate to the truth. Accordingly He stated any opinions He wished, as to a people who were able to understand Him, to whom we also belong, who, whenever we did not understand anything of what had been said by Him,-a thing which rarely happened,-inquired of Him privately, that nothing said by Him might be unintelligible to us,

Chapter VII: Man in the Shape of God

1 "Knowing therefore that we knew all that was spoken by Him, and that we could supply the proofs, He sent us to the ignorant Gentiles to baptize them for remission of sins, and commanded us to teach them first. Of His commandments this is the first and great one, to fear the Lord God, and to serve Him only. But He meant us to fear that God whose angels they are who are the angels of the least of the faithful amongst us, and who stand in heaven continually beholding the face of the Father For He has shape, and He has every limb primarily and solely for beauty's sake, and not for use. For He has not eyes that He may see with them; for He sees on every side, since He is incomparably more brilliant in His body than the visual spirit which is in us, and He is more splendid than everything, so that in comparison with Him the light of the sun may be reckoned as darkness. Nor has He cars that He may hear; for He hears. perceives, moves, energizes, acts on every side. But He has the most beautiful shape on account of man, that the pure in heart may be able to see Him, that they may rejoice because they suffered. For He moulded man in His own shape as in the grandest seal, in order that he may be the ruler and lord of all, and that all may be subject to him.

2 Wherefore, judging that He is the universe, and that man is His image (for He is Himself invisible, but His image man is visible), the man who wishes to worship Him honours His visible image, which is man. Whatsoever therefore any one does to man, be it good or bad, is regarded as being done to Him. Wherefore the judgment which proceeds from Him shall go before, giving to every one according to his merits. For He avenges His own shape.

Chapter VIII: God's Figure: Simon's Objection Therefrom Refuted

1 "But someone will say, If He has shape, then He has figure also, and is in space; but if He is in space, and is, as being less, enclosed by it, how is He great above everything? How can He be everywhere if He has figure? The first remark I have to make to him who urges these objections is this: The Scriptures persuade us to have such sentiments and to believe such statements in regard to Him; and we know that their declarations are true, for witness is borne to them by our Lord Jesus Christ, by whose orders we are bound to afford proofs to you that such is the case. But first I shall speak of space. The space of God is the non-existent, but God is that which exists. But that which is non-existent cannot be compared with that which is existent. For how can space be existent? unless it be a second space, such as heaven, earth, water, air, and if there is any other body that fills up the vacuity, which is called vacuity on this account. that it is nothing. For `nothing' is its more appropriate name. For what is that which is called vacuity but as it were a vessel which contains nothing, except the vessel itself? But being vacuity, it is not itself space; but space is that in which vacuity itself is, if indeed it is the vessel. For it must be the case that that which exists is in that which does not exist.

2 But by this which is non-existent I mean that which is called by some, space, which is nothing. But being nothing, how can it be compared with that which is, except by expressing the contrary, and saying that it is that which does not exist, and that that which does not exist is called space? But even if it were something, there are many examples which I have at hand, but I shall content myself with one only, to show that that which encloses is not unquestionably superior to that which is enclosed. The sun is a circular figure, and is entirely enclosed by air, yet it lightens up the air, it warms it, it divides it; and if the sun be away from it, it is enveloped in darkness; and from whatsoever part of it the sun is removed, it becomes cold as if it were dead; but again it is illuminated by its rising, and when it has been warmed up by it, it is adorned with still greater beauty. And it does this by giving a share of itself, though it has its substance limited. What, then, is there to prevent God, as being the Framer and Lord of this and everything else, from possessing figure and shape and beauty, and having the communication of these qualities proceeding from Himself extended infinitely?