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- The Syriac Clementine Recognitions and Homilies 1
- (Rec. 3:9) And then after all of us gestured to him lovingly, Peter said: "Manifest is the way of disbelief, O Aquila and you remaining others. One indeed does not truly know and, until he receives what alone is good in his hearing, he is afraid to believe. But when he has been empowered by one who is able to drive the cause of disbelief out of him, he will be encouraged with the joy of this introduction and, without being asked, he will hide the disbelief of his questioning by love of desiring to learn. For there are many sicknesses of disbelief, but our discourse concerning this must come afterward, lest it lead us away in the presence of the hope of finding faith and draw me near to inquiry before faith. Therefore everywhere God should first be honored by us. And so that inquiry concerning Him may be made known to you, therefore, as is seemly for God, He begat His only-begotten and firstborn Son before all creations. Indeed, He did not bring Himself to action or beget Himself, for He was not awaiting impassive and inviolate if He were in Himself active; for it is impious to think such things as these about the Self-Existent One Who did not come into being, for in danger are the impious, as if they rightly schemed and greatly blasphemed against the Self-Existent One that He is a female-male. (Rec. 1:69) But I recall that I have reminded you even of this, O my brethren.
Parent:: SyriacClementineRecognitionsAndHomilies
The Syriac Clementine Recognitions and Homilies 1
(Rec. 1:1; Homilies 1:1) I, Clement, am from Rome, the city of the Romans. And in the early stage of my youth I found that I should live in chastity and sobriety, for my thinking from my childhood, throughout toil and sorrows, was nullifying the desire within me. Because there was within me a thought--whence it took its beginning I do not know--the grave reminder of death was at every moment set before me. For what now, after I have died shall I not exist again, because I used to not even exist? And who will make remembrance of me now when this is so? Behold, time without end brings everything of everyone to naught and causes us to be forgotten. And shall I become now as if I had not been, as having seen things become as if they had not been, when I neither know nor am known, as if neither having been nor being? And did this world come into being?--when was it? And before coming into being, what was there? Or did it exist from eternity and throughout all time and to eternity? And if then it has come into being, even it must be dissolved, but after its dissolution what shall be?--except perhaps silence and nothingness? Or perhaps it is something impossible to be conceived.
(Rec. 1:2; Hom. 1:2) I was therefore thinking incessantly about these matters and others like them--I do not know whence they came--and there was a grievous affliction inside me. Thus was I pining and wasting away in great agitation. But worse than this, whenever I intended to remove this anxiety from me, as being painful and without advantage, it would return with severity. This same feeling within me was disturbing and I was in great sorrow and distress because of it. But for me, the very thought became within me a good cause for Eternal Life, as afterward I knew and perceived through experience, and I confessed and offered praise to God the Lord of all. Indeed, from this thought I was induced early to inquiry and necessarily brought to the discovery of these matters. And thereafter I gave pity to those whom I previously without knowledge had been compelled to ascribe happiness.
(Rec. 1:3; Hom. 1:3) From when I was a child, therefore, in my arising with these and according to these thoughts, and in order that I might learn something true, I was continually drawn near to the teaching of the philosophers. But I did not discover anything else concerning these matters except for a formulation and abundance of dogmas, the refutation and disuse of each one, many contentions and contumacies, the artifice of syllogisms, devices for sympathy, the composition of speeches, and sometimes it prevailed for them to say that the soul does not die, and sometimes that it is mortal. When therefore this case was prevailing, that the soul does not die, I was rejoicing; but when it was mortality, I was grieved--for it was extremely distressing to me and I was grieved that I was not even able to verify one of these matters according to my conscience. However, I was realizing that the opinion concerning these arguments comes by means of those who advocate and teach them, being considered either true or false, and not according to whatever truth of them is perceived. When therefore I had understood in time that comprehension does not exist according to the arguments defended, but according to the advocators who prevail over opinion, again, even more were confusions seizing me in these matters. And from the depth of my soul I was groaning, for neither was I able to verify anything according to my conscience nor could I remove from myself the anxiety and reflection concerning these matters, although I was greatly willing--as I formerly mentioned. For while I was earnestly charging myself to keep quiet--I know not how--secretly, as if in quiet, the reflection concerning these matters and others like them was coming over me.
(Rec. 1:4; Hom. 1:4) And again, when I stood in doubt I was asking myself: "Why do I struggle in vain? For the matter is apparent that if when I have died I am not, now that I am it is not right for me to be grieved. For why should I persevere regarding this matter for a time when I neither exist nor grieve? But if then there shall be some kind of existence for me, what more does it now add to me that I grieve?" And again, immediately after these matters another thought was coming over me, for I was saying: "What if something more difficult than the things that now grieve me thereafter exists, which I shall suffer on account of not having lived with justice and piety, and I am delivered over--as the words of the philosophers affirm--to Pyriphlegethon and Tartarus, and in recompense I am eternally punished like Sisyphus, Tityus, Ixion, or Tantalus?" But again, I was turning over against these things and I was saying: "But these things do not exist." And again, I was saying: "But what if they do exist?" And because, then, this matter is not known and is hidden, I was saying furthermore that it is preferable and without danger to be guided throughout my life by piety. And again, I was turning over how I am able, on account of presumed justice and unknown hopes, to overcome the desires of the body. But I do not even fully know what piety is acceptable to God, nor am I convinced about the soul--except for its mortality--and neither am I finding which case is true nor from such considerations am I able to silence these thoughts and reflections.
(Rec. 1:5; Hom. 1:5) What then is right for me to do, except to go to Egypt, to the prophets and knowers of the mysteries of secret rites, so that there I may befriend and inquire of a sorcerer? And when I have found him, I shall persuade him to effect the raising of a certain soul, which is called `Necromancy'-- the divination of the dead--as if I were going to make query about a certain matter. But my question shall be concerning this--that I might learn whether the soul is immortal. However, I shall know the answer of the soul, that it is immortal, not by the fact that it shall speak and listen to me, but from the fact alone that it shall be seen by me, so that once I have seen it with my own eyes it shall be sufficient for me as a vindication--from the fact alone that it shows me that it exists. And furthermore, now it shall not be possible for uncertain words coming through hearing to render void the sight that has come to me by the eyes. However, I also told this plan to a philosopher, one with whom I was familiar, and I was advised by him. He spoke with me and counseled me that I should not dare to do such a thing for many reasons. "For if," he accordingly said, "that soul does not listen to the sorcerer, you as a man acted contrary to those who despise such a thing. In your life you shall be punished without forgiveness. I think that not even your piety, furthermore, repudiates and restrains you, for because of it you are even being presumptive about this matter. Indeed, some say concerning this that God has enmity for those who after the destruction and death of the body disturb and trouble souls." I then, after hearing these things, was reluctant so as not to make presumption about these matters, and from the reflections of the earlier matters I was not quieted, but rather, as the impulse of my will was hindered, I was greatly discouraged.
(Rec. 1:6; Hom. 1:6) And so therefore not to narrate these matters to you with long speeches, while I was involved in thought and matters such as these, a certain report was quietly in the reign of Tiberius Caesar taking its beginning since the season of Nisan and was growing at every moment. And like some good Angel of God, it was running throughout the whole world, so that the Will of God was unable to be silenced that it should declare. At every moment, therefore, it was increasing and growing, and it was being said that "a man in Judea, beginning since the season of Nisan, was preaching the Kingdom of the eternally Self-Existent God to the Jews while proclaiming that whosoever proceeds directing his life in good behavior would rejoice therein." And in order for it to be believed that he did these things as filled with divine power, he worked many wonders, signs, and portents by command alone, as if his authority were from God. He made the deaf to hear, the blind to see, and the maimed and the lame to be strengthened. And he drove out every infirmity, and the dead who were brought near to him rose, and lepers from afar, by merely seeing him, were healed and cleansed. And there was nothing that he was unable to do. However, as increasingly more time was passing, it (the report) was greatly increasing by means of many who were coming hither, and it was being established that it was not then a rumor, but only the truth of the matter.
(Rec. 1:7; Hom. 1:7) Thus there were even gatherings in various places to deliberate and inquire who indeed this one was who had appeared, and what he meant to say. For even in the summer of that same year there openly stood a man from him before all the people in a public place, and he cried out while saying: "O Roman people, listen! The Son of God has come to Judea and promised Eternal Life to those who are willing, if they will proceed to be guided throughout their life according to the Will of the One Who sent him. Wherefore change your ways from vices to virtues and from things temporal to things eternal. And know the One God Who is in heaven, in Whose world you iniquitously dwell before His just Sight. If then you shall be transformed and guided throughout your life according to His Will, you shall be translated into another world, become eternal, and rejoice in His hidden Blessings that are ineffable." He was, then, a Hebrew from a distant land, and his name was `Barnabas.' He was claiming of himself that he was one of his disciples, and here, in one out of the many places he had been staying, he was readily speaking the words of his great people to those who were willing. Even I then came with them and stood among the crowd that was standing by him. And I was listening to his words and perceiving through their truth that it was not by artifice that he was speaking sound reason, but he was sincerely and without artificial cunning persuading them of what he had heard and seen him do. And he claimed that the Son of God had appeared, and he was bringing forth and presenting many witnesses of the miracles and words spoken by him from the crowd that was standing by.
(Rec. 1:8; Hom. 1:10) But because the things spoken with neither craft nor deceit were joyfully received by the people, the philosophic men, who from the instruction of youth were so taught, wanted to jest with him and rise up while mocking and deriding him in a vaunt without measure, as if they were wielding a great weapon through the artifice of syllogisms of inquiry. But he was thrusting their babbling away from himself, and he was not chasing after the cunning and trickery of their questions; but rather fearlessly, while not being hurried, he did not leave off from the things he was proclaiming. And at one of these moments, then, a certain man asked him: "Why does the gnat, although it is small, have six legs and also wings, but the elephant, which is greatest among animals, has no wings and only four feet?" He then, after this question, returned to the matter that had been interrupted, and he responded as if to the contrary of the question and resumed his previous subject, which from the beginning had been affirmed. He was employing only this beginning word all the time that they were cutting off his speech: "We have the charge of him who sent us to tell you only of his words, deeds, and miraculous wonders. And instead of wordy demonstrations, we give you many witnesses from those of you who are standing by whom I, through having seen, remember by their selfsame visages. Now the power is yours either to listen or not to be persuaded. It is therefore advantageous for you that I speak to you unceasingly, because it would be a loss for me if I should be silent, but it would be injurious for you unless you understand without demonstrations. I would have been able to answer your empty questions, but only if you had been asking in the love of truth. But concerning the difference between the creatures of the gnat and the elephant, it should be told to you that, while you do not know the God Who is over all, now is not the time."
(Rec. 1:9; Hom. 1:11-12) And after he said all these things, as if from concord they let loose riotous laughter, so that they might silence him and through uncertainties castigate him like a Grecian or Barbarian. But when I saw them, through zeal not knowing how, and from righteous indignation of keeping silent any longer, I did not forbear to speak out, but I shouted with boldness, saying: "Rightly and appropriately has God determined His Will, so that it would not be comprehended by you prior to your indication that you are not worthy of such things. Up until this moment it is apparent that knowledge has made an end of you through understanding and discernment. For whereas now Preachers of His Will have been sent, while not professing grammatical artifice, but revealing His Will by means of simple and honest words without cunning, they make it known for anyone who hears these things spoken, without the spiteful manner of one unwilling to reveal to all. You came and, along with not knowing what is to your advantage to the harm of your souls, you laugh at the truth, which to your own condemnation is driven among Barbarians. It is known even now that you do not wish he had come to you in order for you to receive him, because of your own filthiness and the purity of his words, for you do not hide that you are lovers of vain and empty words and not lovers of truth and lovers of wisdom. How long will you be learning to speak when you cannot even admit that you are ignorant, for you have many speeches that are not even worth a single word? What then will this multitude of you Grecians say, so as to be of one mind, if there truly is a Judgment like this one has said? Why, O God, did You not reveal Your Will to us?' Now surely shall you not hear, if you are even worthy of an answer, such: I, knowing the intentions of all those yet to be before the foundations of the world, have secretly met and made Myself known to everyone, as is worthy of each person. But as this is so, I have willed to be recognized and give rest to those who take refuge in Me. On account of this, from the beginning of the first generations, I did not leave My Will exposed before every person to be publicized. And now at the end of the age, I have sent out Preachers of My Will who even now are being mocked, despised, and reviled by those who, without wanting to be helped in anything, violently reject My Love. Oh, concerning the great wrong, that until now they bring to the slaughter the Preachers and those who chance upon them from humanity as being called to Salvation and Life. But this would have been corrupt and without judgment against My Preachers, as it would have been against all of them from the beginning if the worthy had separately been called to Salvation from the beginning. For this thing, which is now wickedly done by some, vindicates My Providence with justice. It is good for the Word worthy of honor that, from the beginning, I was unwilling to leave it exposed before every person for useless dishonor. Rather, I only intended it to remain in silence, as is honorable, but it was not from those who were formerly worthy that I kept it silent--because even they received and partook of it--but only from those, and such as these, who are now seen to be unworthy--even hating Me and unwilling to love themselves.' But even now, leave off laughing at this man and question me on account of acknowledging him. Or, according to a question that I ask you, let whoever is willing from among you return me an answer. But do not bark like filthy dogs and by a disorderly clamor shut out and stop up the hearing of those who desire to be saved. O you wicked ones and haters of God, who without faith make void the life-giving knowledge of your mind! How are you able to receive forgiveness for despising one who promises to tell you of the Knowledge of God? But besides these things, he was being a good man, such that even if he should not speak anything of truth, he had good will toward you, but you would not receive him."
(Rec. 1:10; Hom. 1:13) While I was saying these things and things corresponding and similar to them, a great uproar of the crowd was arising. Some of them, as if pitying the Barbarian, were encouraging me, but others who were fools and without conscience were sharply gnashing their teeth against me. However, because the evening came, I seized Barnabas' hand by force while he was unwilling, and I led him away as my guest. I made him stay where no one would lay hands on him. He remained a few days with me and made me hear some words from the teaching of truth briefly within a few days. And he said: "I hasten to Judea because of an appointed day of a rite of doctrine." Thereafter he wanted to be with the sons of his people, and in this he was greatly grieving me.
(Rec. 1:11; Hom. 1:14) But I said to him: "Only tell me the words of the Son of Man who has appeared, and I, with my own words, will adorn them and proclaim the Will of God, and likewise within a few days I will travel with you to the place that you go, for I increasingly desire to travel to the land of Judea, and perhaps then to live among you for all the rest of my life." And he then, after hearing these things, returned me an answer: "If you want to see our situation and learn something helpful to yourself, in this same hour go with me to that place. But if not, I will tell you the directions to our residence and everything that I have today intended. Once you are rested you may come and find me, but tomorrow I am traveling to those of my own." But when I saw that he was not withheld by anyone, I went with him to the harbor and learned from him the directions to their residence, which he mentioned, and I said to him: "If it were not for some money owed to me that I have been seeking, in this same hour, I would now be going with you. However, I will quickly follow you." And after I spoke with him and committed him to the captain of the ship, I turned away from him in great sorrow while remembering him as a good friend and an excellent guest.
(Rec. 1:12; Hom. 1:15) And I then stayed a few days, but I had not collected all the debt that was owed because of my hastiness, and I despised the remainder of it as being a hindrance to me. I quickly set off for Judea and within fifteen days I arrived in Caesarea Straton. But when I traveled and went up into the land searching for an inn, I learned that a man named `Peter,' the chosen disciple of the Son of Man who appeared in Judea and worked signs and wonders, was holding a disputation of words on the next day with Simon, a Samaritan from Gitthonin. I then, after hearing these things, asked them to show me his residence, and when they had shown me and I had studied the doorpost, I drew near, spoke, and explained who I was and from where I had come. Immediately Barnabas approached and, from the joy of having seen me, he embraced me while greatly rejoicing and crying. He seized my hand and brought me up to the place where Peter was, while telling me: "This is Peter, of whom I professed to you to be great in the Wisdom of God, and to whom I have incessantly been relating concerning you, so that from his place you would be known--for I have informed him of all things excellent pertaining to you without any inaccuracy, and I have even revealed to him your good thinking. Thus he too is desirous to see you. I therefore bring you to him as a great gift by my hands." And after he said these things, he brought me near to him and said: "This is Clement, O Peter."
(Rec. 1:13; Hom. 1:16) He then, as kind and filled with grace, leapt and at the joy of hearing my name kissed me and made me sit down. Immediately he said to me: "You have done well in receiving Barnabas, the Preacher of Truth, as your guest in great awareness of the honor of the One Who is the True God. While you were not timid and did not fear the uninstructed crowds, even you shall be blessed. For as you have received one who is a Messenger of Truth into your residence with great honor, so also the Truth shall take you up as a guest of its own city and establish you as a citizen. Afterward you shall greatly rejoice because of the small favor you have now provided: I mean kind words. You shall become an heir of blessings that to eternity are neither taken away nor ceasing. Do not weary yourself now to narrate to me concerning your customs, for Barnabas, who is no liar, has taught us all such matters relating to you while every day making your remembrance good before me. And because in a few words it is as if the affection of friends were among us, it is foreordained for me to tell you that if anything does not hinder you, even you should accompany and travel with us while partaking of and receiving the words of truth that I will yet make use of in every city, even to Rome herself. And you then, if you wish anything, speak."
(Rec. 1:14; Hom. 1:17) I then explained to him concerning my intentions from the first day, how I had been emptied out through inquiry of uncertainties, and all those matters from the beginning that I previously wrote about--matters that I shall not write again. I then said to him: "I am ready to travel with you, and you do not know with how much joy I desire it. However, I first want to be informed about the truth so that I may know whether the soul is mortal or immortal, and if it lasts forever; also concerning the things that it hence effects if it is to be judged; what is the justice and piety acceptable to God; whether the world came into being and why it came into being, unless it is dissolved; and whether it shall be made better after this, or even if it shall not exist. But so as not to mention each one, I want to learn these and also such things as correspond to the matters I have mentioned." Then Peter returned me an answer of these things, saying: "In a few words, O Clement, I shall give you the knowledge of the existence of these things. Now, immediately listen:
(Rec. 1:15; Hom. 1:18) "The Will of God has been concealed on account of many appearances; first, because of evil incursion and the increase of cruelty, loathsome habit, improper relation, and prior dishonor. Because of these things there was error, and thereafter no fear, no faith, adultery, love of money, love of vainglory, and many other wicked things, as if similar to an abundance of smoke, it had filled the one house wherein exist the inhabitants of this world and had made gloomy and confused the vision of the humans inside. It prevents them, through turning about, from looking above and recognizing God their Creator, and knowing what is appropriate for them to do. Wherefore it is right for the friends of truth who are inside to shout and call out from their hearts, and by truth-loving reason to call help for themselves, so that a person outside the house filled with smoke may come and open the door. And thus the light of the sun from outside shall be able to enter and be dispersed within the house, and then the smoke of the fire that is inside shall go out and be dissipated.
(Rec. 1:16; Hom. 1:19) "Now the advantageous one, whom I mentioned, I call `the Prophet,' who alone is able to enlighten the souls of human beings, so that with their eyes they can see the Way of Salvation and Eternal Life. But otherwise it is impossible, as even you know, since a little while ago you professed that all arguments with objections are dissolved and, according to the strength of the one who advocates them, are thought to be true or false, so that thenceforth the premises shall not appear as they are, but rather receive whatever is the opinion for those who advocate them, whether they are real or unreal, either true or false. Because of this, the True Prophet is necessary for every matter of the Fear of God, for he will tell us all these things, as they are, and how correctly to believe concerning everything. Therefore, it is appropriate first to seek and ascertain the True Prophet through a complete inquiry of Prophecy, and when he is found to be true we should thenceforth believe him concerning all things. And never again should each one of the things that are said by him be questioned, but we should receive them as being true in the hope of faith that they shall be kept by us in watchfulness of trial. For by one initial proof and earnest inquiry from every side, all such things may correctly be received by the mind. On account of this, before everything it is appropriate for us to seek the True Prophet, because without him it is impossible for anything true to be revealed to human beings."
(Rec. 1:17; Hom. 1:20) He then set me at ease, for he made known to me who he is and how he is found, and in truth he granted me to find him. And surpassing the things that appear before my own eyes, he showed me so clearly, through my hearing, the truth of the word concerning the Prophet, that now I shall be astonished and amazed how no one understands the things that are sought by everyone. He then made me write a discourse concerning the Prophet by his command and send it to you (James) from Caesarea Straton, for he said that you commanded him to write down all the discourses and deeds he does in every year and send it to you. But then in one day he made the beginning of the discourse concerning the True Prophet, set me at ease, and finished telling me everything. And then he spoke thus: "See now and understand my disputation against those who are contrary, and even if then I shall be found in deficiency, I do not fear now lest you doubt the truth that was delivered to you, because I shall be thought to have been defeated and not the account delivered to us by the hand of the True Prophet. However, I hope that I will not even be defeated by a questionable word to those who have a conscience within themselves and are friends of true reason, because they are able to discern between the words that are a device of persuasion and artifices, as questions of gratification, and those that are good and simple, as persuasive only by their own truth."
(Rec. 1:18; Hom. 1:21) And after he said these things to me, I returned him an answer, saying: "I immediately give thanks to God, as whatever indeed I was seeking to hear, thus has he granted me so that I could be fulfilled. But on account of me do not let any of this be a worry, for I am never doubtful after such a manner. For not even if you should want to turn me away from the account of Prophecy, you would not be able to accomplish this, because I understand everything that I have received. And do not think that I promise you great things as never doubting, because not even I, nor any one from human beings who has heard the word concerning the Prophet, can ever doubt after first hearing the true account and understanding what is the truth of the beginning of Prophecy. Wherefore be boldly encouraged concerning this teaching, which is according to the Will of God. Every artifice and wicked contrivance has been defeated and nothing is able to prevail contrary to Prophecy, not artifices, nor wise stratagems, nor contrivances of reasonings, nor any other excess. Whether one hears of the True Prophet or is truly zealous of truth, there is not by reason of truth any other source he also seeks. And now, my lord Peter, do not be grieved as if unaware of that which you have given by such a gift, as it is impossible that one should wander from the truth that was given to him. I know, then, that it is possible for someone who seeks to receive quickly, but even with a long delay one might not receive. I know therefore that I will not disdain the gift that was given to me because, having been given quickly, it is incomparable to that which is only truth."
(Rec. 1:19; Hom. 1:22) And after I said these things, Peter said to me: "I thank God for your Salvation and Life, but also for my own joy and restfulness, for in truth I was comforted that you knew and understood that which is great of our Prophecy. Because therefore, as you have said, not even if I should ever want--which may it never be so--to turn you away to some other doctrine, I would be unable to find that I could turn you away, begin now from tomorrow to follow me in disputation against those who are contrary, for tomorrow there is a disputation against Simon the Sorcerer." And when he had said these things, he arranged to partake of food by himself, as even I would partake, and he made a blessing over the food and gave thanks after he was satisfied. He informed me of the reason for this, and after these things he said: "May God grant you to become like me in everything and be baptized, and when this is so you may partake of food with me." And after he said these things, he bid me to go to sleep, for also the condition of the body was requiring sleep.
(Rec. 1:20; Hom. 2:35) Early the next day, Zacchaeus came in to us. He inquired about our well-being and told Peter: "Simon is putting off the disputation until the eleventh of this month, which is after seven days, for he said: `Thereupon I can safely find leisure to come to a disputation of words.' But as I say, even a prolongation of time is advantageous so that there may be many hearers who can judge the words that are spoken. If then it pleases you, after assembling, let us now discuss with one another the matters that shall in the future be examined, while making preparation with many questions, so that we may make disputation once we have drawn near to that time, in order that each one of us shall know beforehand, silently consider for himself, study the matters, and understand concerning which matter is doubtful or even if something is not doubtful. But if something is doubtful, when one has come to the disputation and questioned the matter, it shall already be requited him by his adversary. And if then we will inquire into his argument from all sides and know that there is nothing that he does not understand, and all his matters cannot be overcome, he may demonstrate the same thing to him within the examination and shall already have overcome the one who begins to argue with him. But I am giving advice, and if it seems good to you, before everything it ought to be inquired what is the First Cause, which is faultless of everything that came into being--if it did come into being--and what it is and from what; furthermore, whether it receives any subsistence that came into being from one or two or many; and again, whether from nothing or from something that received its existence and came into being for the adornment; whether there is some power that is highest or lowest, that is greatest or least, that has always moved or has never moved; or whether things in this manner were always existing at every time to eternity; whether they were to be while nothing made them and are dissolved while not being dissolved by anything. If therefore we begin with this in the disputation, I think it is possible that it shall be made known how these existing matters, being examined by careful questioning, are proven. But when it has been ascertained, it shall thenceforth easily render to us the matters that follow them. This then is my advice. Now make yours known, but also, if what seems good to you is stopping you, do not neglect telling me."
(Rec. 1:21; Hom. 2:35-36) And Peter returned an answer concerning these matters, saying: "Tell Simon: `Do as you will concerning this, so that you may know that at every moment these matters of ours, by the Providence of God, are prepared and ready.'" And Zacchaeus then, after hearing these things, went out to return the answer to Simon. Then after he left, Peter perceived that I was discouraged because of the delay of the disputation, and he said to me: "O my beloved Clement, one who is receptive and resolute that the world is ruled by the good Providence of God is not discouraged about things as they happen, for he is convinced because of God that it is right, as he knows that One rules over the greater of all these affairs guiding for his benefit, but especially for those who take refuge in Him. Because of this, one who knows that it is so, for anything that happens, knows to thrust away grief from himself with upright thinking. Because it is good for God, O Clement, it is impossible to bring the end of anything to pass without knowledge. Wherefore even the delay of Simon at this time should not discourage you, for already on account of the Providence of God--as I said--it is for your advantage so that I may commit and deliver to you things appropriate for the matter regarding the Fear of God during the delay of these seven days, without interruption from the beginning until the end, according to the Tradition of the True Prophet. He alone knows how the things that came into being came into being, how the future things come into being, and the things that were said openly, but written down with difficulty, and being read in the Assembly without the Tradition, are unable to be understood because of the errors that are multiplied among them--as I formerly said. Wherefore you may rightly know that all these things are expounded by me according to the intention of the Lawgiver."
(Rec. 1:22) After he said these things, he resolved for me in a few words the matters from the beginning of the Creation up until the day I met him in Caesarea Straton. And he said to me: "I have delivered these things to you in a few words according to the delay of Simon. You shall know what is principal of everything at another time, but as the times happen to be opportune even for matters spoken in a few words, I will make compensation with a long discourse, as I promised you from the beginning, speaking completely concerning these matters. Since then this day, today alone, has remained for us from the days that have passed away, I intend to commit to you again the same things whose beginning was formerly told to you in a few words so that, furthermore, you shall increasingly be able to retain them in your memory." And after he said these things, he taught me thus and said: "Do you remember, O my beloved Clement, my account concerning the age without end?" And then I said to him: "O Peter, there is not even one thing I am unable to remember."
(Rec. 1:23) And Peter was assured by this and returned me an answer: "I rejoice in you having spoken, but not as having returned a quick answer, because the things that are principal and excellent prefer to be honored with silence. But for the sake that your assertion be believed, speak the hidden matter that you remember concerning the Word of Prophecy, which is fitting and permitted for you to speak many times, as it is a definition, so that thus once I have perceived the prudence of your memory I may immediately entrust and relate to you the matters that I readily and earnestly will with many rejoicings." And I, having perceived that he was greatly happy with the memory of those listening, returned an answer in this manner: "Not only do I remember concerning that definition, but also the previous definition, and I have verily understood the knowledge of all the things that you committed to me in their areas, for the things said are as if you had stretched out to me a sweet drink while I was thirsty from a great thirst of my soul. Therefore, for the sake that you do not think of me, because of recollecting such things, to be obstructing you with a speech of how I secretly hold fast matters spoken by you to me, abstaining from memory that is truly not present, I will rather continuously repeat from every side what I have heard. I was laying up in my mind each one of them within their places so that thus, from the order of their arrangement, I might accurately be able to understand the things that were said, for even the order of arrangement greatly helps memory because whatever is lacking requires thought, and, when one has found it, he keeps hold of it. Or if he does not remember it, he is immodest, for he should learn for the sake of seeking and receiving its help. But in order not to delay returning an answer to you by a lengthening of words, hear now from me concerning the definition that you requested as if it were then in such a few words:
(Rec. 1:24) "There always existed, exists in every age, and exists to eternity that by which the First Will came into being, which held back temporal generation from eternity. From the First Will, then, came yet another will and thereafter the world, and from the world, time, and thence the multitude of humanity, and from the multitude, choice friends for the sake of whose concord is required the peaceful Kingdom of God.' Concerning the rest of the things, then, which follow them, you promised to tell me at another time. Therefore after these things you said: The substance of the temporal world is generation.' And you discoursed concerning the Predestination of God, which He spoke to His Will before all His first Angels and made as the inexorable Law for the rest. He appointed two kingdoms--I say then, the present and the future--and He determined the time of each one of them and commanded them to continue until the Day of Judgment appointed by Him, wherein all generations and lineages are judged. And thus the wicked, because of their sins, are accursed with the punishment of being thrown into a stream of fire for eternity, but those who were guided in their living according to the Will of God the Maker of all, because of their good works, shall be blessed, shine as light, enter into the eternal age, and remain without corruption, both partaking and receiving of the hidden Blessings of God."
(Rec. 1:25) And while I was saying these things, Peter rejoiced in truth as if over his own son, and he was anxious, lest I not remember about the rest and become ashamed on account of the bystanders. And he said: "You have spoken sufficiently and even more clearly than my own account of them that I made." And I again returned him an answer: "You have given to us the cunning of these words, which refreshes many matters with sufficient words but knows that it would go astray by appeasement, for there are people who choose the adornment of words, wander into destruction, and are unwilling to live by honest and simple words. For the adornment of a word is able to help when truth precedes it, but if it has severed itself from truth it is exceedingly harmful. But however you think about me, O my lord Peter, I rejoice in the rest of the other matters, but especially concerning your word, as comprehending everything, for you said: God is One, the world is His Work, and because He is just He will thence recompense everything and every person according to his deeds.' And after that you came and said: Therefore, concerning the proof of these things, O my beloved Clement, a great many words are accordingly justified, but for those who desire to live, once the True Prophet has been made known to them, the clamor of many words is no longer necessary for them.' Wherefore, after you entrusted to me the word concerning the Prophet with complete proof, I rested myself and held it fast to my mind, and when I understood this to be the Fear of God in truth, I immediately returned an answer: `You have spoken well, O Peter. Wherefore now entrust me according to faithful knowledge the matters that are of the Fear of God, as is acceptable to the True Prophet, for you have commissioned me to believe only him. But the proof by example, which seizes the unbelievers in the likeness of an imposter, drives away those to whom you have not yet decided to reveal the unerring Prophecy.' And after I said these things to you, you promised to tell me two of them, both the honest account and the simple one that does not err, and then you would give me proof of each one of the sayings in its own time. Then you related to me in a few words the matters from the beginning of the world up until that very day, how each one of these things happened. If you want, I am able to explain them as I remember."
(Rec. 1:26) And after I said these things, Peter returned an answer: "I greatly rejoice in your integrity, that the word is not lost by you. Indeed, it is a sign that one bears and yields fruits for a Life of Salvation; for he learns to do good works because of wanting to remember things he learned so as to accomplish something. But one to whom the words are found stricken by wickedness, being stolen from him--although he may be willing--is unable to be rescued and saved, for from the beginning he did not remember what is right for him to do. Wherefore hear again now how the world was created, as the True Prophet entrusted to us, so that, once we have recognized who made this world that did not exist, we shall graciously be incited with love for the All-Powerful God and receive something that by His Greatness is increasingly advantageous to us. But love of Him comes by means of being guided according to His Will, so that the Law has been set apart for everything that shall exist. But now hear according to the Tradition of the Prophet, in a few words, the beginning of the things that you formerly heard, so that what I formerly said may remain in your memory:
(Rec. 1:27) "In the beginning, when God made the heavens and the earth as one house, the shadow that was from the bodies of the world darkened the things therein, but it was swallowed up as nothing by the light that shone according to the Will of God. And thereafter while the darkness was regarded as Night,' the light was called Day.' And in the midst of the waters therein, He stretched forth a firmament, made the still waters into the likeness of an enclosure, called them Heavens,' and honored them with an ancient name. He therefore immediately divided into two domains the expanded globe, all of which was one house. But the cause for its division was this: so that the higher domain would be a dwelling for angels and that which was beneath would be given to human beings. And thereafter the waters that remained below, by the Will of the Overseer, came to rest in the crevices of the earth and were gathered together. In this way the dry land appeared and the gathering of the waters was called Seas,' and the land that appeared brought forth plants and streams, and a flow of rivers was made to appear over the mountains throughout their extremities, so that for future human beings a satisfying habitation could be found, and thus each one of them would be able to make therein whatever he willed it to be--I say then, either good or bad.
(Rec. 1:28) "And after these things He adorned the heavens with stars and made the sun and the moon to shine, one in the night and the other in the day, even while signifying the things that exist, those that are yet to be, those that are temporal, and those that are eternal. Indeed, for this reason they came into being, even for signs, for times, and for seasons, and they are seen by everyone, but they are only understood by the observant. And thereafter He ordered the living beings that proceed from the earth and from the waters, and He made Paradise, which He called `the Place of Restorations.' And after these things He made the human being, for whose sake He prepared all things, whose image is ancient. For his sake everything received grace to exist, and he was allotted these things for his service and habitation.
(Rec. 1:29) "Therefore, after everything was completed in the heavens, in the earth, and in the seas, human beings multiplied. And it was the eighth generation; just men were living in an angelic likeness. Because of the beauty of women, they rejected their first habitation and without discrimination had intercourse, and they learned to do everything without discernment. And those who successively came into existence also accepted to do greater wickedness. They even coaxed all people--some through fear and some through assurance--so that they might sin against the Maker of all. From those in the ninth generation were begotten the giants renowned of old, and they did not have the feet of dragons as the fables of the Greeks say, but they were gigantic and similar to great mountains in the size of their bodies. The bones of them, as a sign for the sake of unbelief, are laid up in place after place in the locations I mentioned to you at another time. The just Providence of God brought the Flood upon them, and the world was cleansed by the Flood. Everything was becoming chaotic and the host of the wicked was being destroyed, but there was found in that time a just one whose name was `Noah.' He was rescued in an ark with three of his sons and their wives, and after the subsiding of the waters, he went up with the beasts that were with him, and with seeds he went out and dwelled in the world.
(Rec. 1:30) "Then in the twelfth generation, by the blessing with which God blessed them, they began to multiply and received the first commandment not to taste blood, for even on account of this did the Flood occur. Then in the thirteenth generation, the intermediate of Noah's sons had already dishonored his father, and his seed was accursed to servitude. And after his older brother took by lot part of the middle of the land, wherein the region of Judea is, and then the third took the eastern part, to him the western part fell by lot. Then in the fourteenth generation, a man from the accursed seed first erected an altar for the sake of sorcery and assigned the honor of blood to demons. Then in the fifteenth generation, human beings first did homage to fire and made idols. Until then one language was held, Hebrew, the Beloved of God. Then in the sixteenth generation, they proceeded from the east and came into regions according to the allotments of their fathers, and they called those regions by their names. Then in the seventeenth generation, Nimrod the First reigned in Babylon, built a city, and departed from there to Persia and taught them to do homage to fire.
(Rec. 1:31) "Then in the eighteenth generation, cities with walls were erected, and they prepared legions, arms, judges, and laws as they willed. They built shrines and did homage to their nobles as if to gods. Then in the nineteenth generation, the sons of the children of the one accursed after the Flood deserted the border of their land, for they took by allotment the western portion, expelled those to whom fell the middle part eastward to Persia, and dwelled in the places of those who were exiled. Then in the twentieth generation, because of wicked association, a son had already died before his father by suicide.
(Rec. 1:32) "Then in the twenty-first generation, there was one wise man from the tribe of those who were exiled. He was from the firstborn of Noah, by the name of Abraham;' from him grew the tribe of us Hebrews, who are also called Jews.' Yet while all the world was in error and because of wickedness was about to be destroyed not with water but with fire, and after the plague from Sodom started to pass over all the world, he, in his knowledge and love for God Whom he exceedingly pleased, saved all the world so as not to be destroyed. In the beginning, although everyone was in error, he recognized by the artifice of Chaldeans, and from the ordering of the stars, the One Who orders them. And by the Providence of God Whom he recognized, an angel drew near beside him and witnessed to him about the choice of the land that was due to his tribe. He promised him not to give, but only to recompense and make restoration.
(Rec. 1:33) "To Abraham then, while he was concerned and wanting to know the things that exist according to what they are, was revealed the True Prophet, who alone knows the will of each person from among human beings. In one day everything was revealed to him, and he (the Prophet) convinced him of God, the generation of the world, its beginning, the immortal soul, the observances acceptable to Him, the Resurrection of the Dead and the Judgment, and that those who are found virtuous shall receive hidden blessings for eternity, while those who are wicked are appointed the punishment of fire for eternity. But as I should altogether say, he revealed everything to him and returned to the realm of the incomprehensible. Nevertheless, while Abraham was still without knowledge of greatness, as this history without lying says and the True Prophet testifies--but again their example was told to you at another time by me-- he had two sons. One of them was thereafter called Ishmael,' and the other Eliezer.' From them were the tribes of the Arabs and Persians multiplied, but even some of them were mingled among the Brahmins, who were neighbors of theirs. And even from the one who lived in Arabia were people of his descent scattered abroad into Egypt, for they were nearby, and thence are some Hindus and Egyptians circumcised who cleanse themselves more than other cleansings, although the delay of time turned the people from the goodliness of their purification to evil.
(Rec. 1:34) "But whereas in the time he was without knowledge he had two sons, when he had true knowledge he requested of God--because he was just--that by Sarah, who from her youth was lawfully his wife but had been barren, she (sic) should have a son. And there was granted to her the one he called `Isaac;' Isaac begat Jacob, and Jacob, the Twelve, and the Twelve, the Seventy-Two. But when there was then a famine, their entire household came to Egypt and within four-hundred years, by the Blessing and Promise of God, they multiplied. But they were being oppressed with wrongdoing by the Egyptians. Now while they were being oppressed, the True Prophet Moses came to them and punished the oppressive Egyptians, who had not allowed the Hebrew people to leave and go to the land of their fathers, scourging them with ten plagues from the heavens, and thus he brought out from Egypt a people dear to God. But because of this, the Egyptian people, who stayed with their king and consented to him in iniquity, went out and overtook the Hebrews. They confined them in one place, an inlet of the sea, and intended to slaughter all of them with swords. But because they had intended to fight against them, the Prophet, by his prayer to God, divided the sea and made it separate into two parts. Thus the people crossed over, but the entire multitude of the Egyptians rashly went up after them and died, for while the last of the Hebrews was ascending, the last of the Egyptians had descended. And thus the sea, which was split by the command of the one who divided it, flowed back into its former condition, and the Egyptians who persecuted them thereby received punishment.
(Rec. 1:35) "Moses then, by the Commandment of the All-Knowing God, brought a great many Hebrews into the wilderness, abandoned the short path from Egypt to Judea, and guided them into the vast wilderness, so that by undertaking a forty-year journey, the evils accumulated by them in Egypt through the great custom of a long period of time, at another time with the institution of the Law, he could alter and be able to transform. Therefore at last they came to Mount Sinai, and with the utterances of heavenly voices they heard the Law of God with all the Ten Commandments, of which the first is that when they keep the Law they should not make for themselves another likeness of worship. Then after Moses withdrew into the mountain for forty days, the multitudes--who saw Egypt punished with ten plagues, crossed over the divided sea by foot, received heavenly manna instead of bread, drank water from the stone following them whose taste was changed by the Power of God according to their desire, and furthermore journeyed beneath a fiery belt and cloudy column by day, because the Name was upon them, and a pillar of fire giving light to them by night because of darkness--while Moses lingered, made an image of gold in the likeness of an idol in Egypt called `Apis.' They did homage to it, for after all these signs they were unable to reject and remove their evil custom from their heart. Wherefore Moses, after descending from the mountain, by the Commandment of God abandoned taking the short path from Egypt to Judea--as I formerly mentioned. And he brought them into the vast wilderness so that--as I formerly mentioned--in the time of forty years, the evils of the many customs accumulated by them through a prolonged time in Egypt, at another time with the institution of the Law, he could alter and be able to transform because of this.
(Rec. 1:36) "And even Moses, after coming down from Mount Sinai and seeing the corruption, perceived like a good and faithful master of a house that it was impossible for the people easily to remove and annul the entire passion for affections of idol worship, which a prolonged time made great as having been accumulated by them from a wicked education among the Egyptians. Wherefore he permitted them to sacrifice, but he told them to do so in the Name of God in order that it would be possible for half of the passion to be cut off and annulled, and then, regarding the correction of the other half, it would happen at another time by the hand of another, as is appropriate in Providence. With this he said: `The LORD your God shall raise up for you a Prophet like me. You shall hear him in everything. And whosoever will not assent to him shall surely die.' (Deut. 18:15) (Deut. 18:19) It is evident that he shall give himself over to destruction.
(Rec. 1:37) "With these things, then, he also appointed for them a place wherein alone it was permitted for them to make sacrifices. But all this was arranged for them so that when one fitting would come, they would thereby be able to understand that God wants kindness and not sacrifices. Afterward the Prophet who says these things shall be sent to them, and those who believe in him shall be guided by the Wisdom of God to a strong place of the land for the sake of Life, and they shall be kept safe on account of the war that thereafter comes upon them for the destruction of those who because of their doubt are disobedient. But this war is not sudden and unexpected; rather, even before the coming of the Prophet, who was prepared to come for the sake of the abolishment of sacrifices, many times had this war come upon them in the Providence of God, and they remained in captivity and were removed to another people so that thenceforth they would not have the place wherein the Lawgiver permitted them to sacrifice. When they kept the Law without sacrifices, they were returned and saved. But this has happened many times to them so that they might perceive that when they kept the Law without sacrifices they were saved, but when they returned to their place, after offering sacrifices, they were turned out and expelled from it, as they should again desist without sacrificing. They were late to understand this, but it was advantageous for a few, while even the knowledge of these few was being tried by the multitudes thinking contrarily--those unable to ascertain all this. Indeed, to neither discern nor perceive is for the multitudes, but to perceive with the mind is for the few.
(Rec. 1:38) "Therefore Moses, after directing and ordering these matters, appointed a captain for them, a man named `Joshua,' who could lead them into their fathers' land by the powerful Word of God once he (Moses) had gone up and died before all of them, a death of which not even until now has anyone been able to find his tomb. And those multitudes, then, went up to their fathers' land and by the Providence of God, in the same hour they were seen, they drove out the wicked Gentiles and seized it as the land of their fathers within their tribal allotments. Until that time they had judges and no kings, and they firmly remained in their places. But after they increasingly made tyrants for themselves, and not kings, they thereupon abandoned the place that was formerly appointed for them as a House of Prayer in favor of a shrine, and as they were brought by means of government to unwillingly innovate and act violently, even so were they brought into greater wickedness by wicked kings who now and then prevailed over them.
(Rec. 1:39) "Now therefore, after the want of rectification became necessary, the appropriate time arrived wherein the Prophet formerly proclaimed by Moses was revealed. And in his coming, because of the Mercy of God, he would first instruct them to cease and desist from sacrificing, but so that they would not think themselves defrauded of the remission of sins by means of sacrifices--as this would be an impediment to them so as not to be converted--Baptism by water was appointed for the forgiveness of sins. There was shown to them that which verily in truth gives remission of sins, and to those who are perfect, it (Baptism) is able to sustain them with Eternal Life so that they do not die, for when they have become acceptable to God, by His ineffable Wisdom, they shall be rescued from the war that because of the disobedient is yet to come for their destruction. As they were unwilling to do anything of their own will, once they have gone out from their region and do not have the place that was made desolate by them, although unwillingly, as is acceptable to God, they shall survive and be chastened.
(Rec. 1:40) "Therefore, while these things had thus been appointed, that good Prophet appeared and worked signs. But not even then did that ancient people believe while, behold, it was already prepared for them to believe. Indeed, there are people more miserable than anyone who for the sake of excellence wish to believe neither the good nor the bad. But along with this, the unbelievers are not lax to insult by means of accusations they invent, and they call them (the believers) gluttons and demoniacs. All this makes it possible for wickedness to prevail over the wicked, for thus if the Wisdom of God had not assisted the lovers of truth, already even they would have gone astray. But for our own he made revelation to us, for when he came he first chose us Twelve to be Apostles, and thereafter Seventy-Two chosen Disciples, so that even in this way, by means of a similitude, the crowds would perceive that he was the coming Prophet who was formerly proclaimed by Moses.
(Rec. 1:41) "But perhaps it is easy for anyone to make up a number; however, a mortal cannot do the signs and wonders that he did in his coming, for Moses wrought signs in Egypt, and the Prophet who was like him arose, produced signs among the people, expelled every disease, and preached Eternal Life. But from their wicked foolishness, the wicked ones brought a sentence of crucifixion upon him, but by his power he changed even this into virtue and good. For with his suffering the whole world suffered, as even the sun grew dark, stars were troubled, the sea was agitated, mountains were broken, graves were opened, and the veil of the Temple's entrance was torn as if in grief over the impending desolation of the place. But it was because of these things, therefore, all the people were troubled, and it came to pass that they were compelled to the examination of these matters. But then some people, after all the world had been shaken, of their own thinking were not shaken to its examination.
(Rec. 1:42) "Because it was therefore fitting, on account of the disobedient, for those of the Gentiles to be called for the fulfillment of the number seen by Abraham, there arose this disturbance. And it distressed all the people, quickly concealed the Satanic power that is against the freeborn, and made them ready by thousands for the inferno, so that those who want to be brought near to the Word of Salvation must be more powerful than the power that has obstructed them, but by their will they shall easily receive the prize that is in Salvation. However, while he suffered, from the sixth until the ninth hour there was darkness, but after the sun became visible and once again restored matters as they accordingly exist, the wicked of the people returned to their ways. For some of them called the one who suffered, and was not found after being guarded, a sorcerer, and they were unafraid to boldly lie.
(Rec. 1:43) "However, the justice of truth prevailed, for because we were few their lying about us did not protect them. Moreover, exceedingly, as if by the Zeal of God, we were all the time growing greater than them so that now even their Priests feared lest, by the Providence of God to their own confusion, all the people should come over to our faith. And frequently they were sending out and requesting us to talk with them about Jesus, if he be that Prophet formerly proclaimed by Moses, who is the eternal Messiah--for regarding only this is there a division between us believers in Jesus and the unbelievers from our people. But while they often requested us and we were seeking an appropriate time, one week of years was ended from Jesus' passion, and the Congregation that was established in Jerusalem by our Lord was multiplying while being rightly and honestly guided by James, who was appointed as Bishop by our Lord.
(Rec. 1:44) "When therefore we Twelve Apostles had assembled during the days of Passover with the multitude of the Assembly at Jerusalem, in order to be gathered together with our brethren at the festival, each one of us requested James to tell us the principal things that had happened in the world, and he informed us in a few words. Caiaphas the Chief Priest sent Priests to those of us who were Apostles while requesting us to come to him, so that either we would convince him that Jesus is the eternal Messiah or he would convince us that he is not, for in this way all the people might come over to the same faith. And he many times requested us to do this, but we excused ourselves not a little and endeavored that we were seeking an appropriate time." And I, Clement, returned him an answer: "I think that inquiring whether he is the Messiah is a great advantage to the word concerning the Fear of God, because, as you said, not only the Chief Priest but also the rest of the others were urgently sending out and requesting to teach or learn those things relating to him." And Peter returned me an answer: "You have spoken well, O my beloved Clement, and you have correctly understood, for as without the eye it is not possible to see, without hearing it is not possible to hear, without nostrils it is not possible to receive smells, without a tongue it is not possible to speak, and without hands it is not possible to touch, even so, it is not possible without the True Prophet to know the things that are acceptable to God, for thus he alone is the Prophet of the Fear of God due to foreknowledge." And after these things I returned him an answer, saying: "I understand that he is the True Prophet because you have taught us, but I desire to know what the Messiah is and wherefore he is called so that my understanding concerning him shall not be obscure with me."
(Rec. 1:45) And Peter began to speak thus: "God the Maker of the world, Who is the Lord of everything, ordained Chiefs for everything: for plants, stones, fountains, rivers, and all creatures. Indeed, there are many things I could mention that are like them. Likewise, then, He determined as Princes an Angel of angels, a Spirit of spirits, a Star of stars, a Bird of birds, a Beast of beasts, a Creeping Thing of creeping things, a Fish of fishes, and the Son of Man of the sons of men, who is the Messiah. He then is eminently called the Messiah' according to the custom of the Fear of God. Indeed, the name of all these princes is common and is one, for it is the common name of a king. That one, then, of the Parthians is Arsac,' and of the Romans, then, Caesar;' thus even of the Jews is the Messiah,' but the cause for him being called `the Messiah' is because he existed as the Son of God, became a human being, and existed as the first beginning. From the beginning his Father anointed him with oil from the Tree of Life. By this, therefore, even he will anoint those who are similar to him with that oil for their relief, according to the Predestination of his Father for the righteous, once they have gone there because of their weariness, as if having traveled on a rough road. And thus they shall shine as light, receive the Holy Spirit, and without death they shall remain in Eternal Life. But I know that at another time I have spoken to you concerning the nature of the Tree of Life.
(Rec. 1:46) "But now I want to tell you even concerning its likeness. In this world that is present, the first Chief Priest Aaron was anointed with oil compounded for anointing, which was in the image of that which is true. And he held authority over the people, for on account of this, as a king he received first-fruits and census as a tax, held rule, and as a judge of present matters was entrusted with the separation of things clean and those that are unclean. He was even a Prophet for Moses, as for one greater than himself, because he was not a helper by his will. However, every person anointed by the compounded oil is as one who has partaken of something that is his authority, even becoming worthy of Kingdom, of Prophecy, or of Chief Priesthood. But yet this endowment by means of oil was temporary. Therefore, understand how powerful is the beloved and pure oil that is yet to be given by God, while he knew that by its means he would grant the favor of temporary Principality. For what is there within this present world greater than the hope of Prophecy, of Chief Priesthood, or of Kingdom?"
(Rec. 1:47) And I, Clement, returned him an answer: "I remember that you told me, O Peter, about the first human being who existed, that he was a Prophet, but you did not tell me that he was anointed. If therefore without anointing a person is not a Prophet, how was the first human being, while not having been anointed, a Prophet?" And Peter laughed and returned me an answer: "If the first human being prophesied, it is evident that even he was anointed. Because therefore the Chief Priest, who recorded our Law for us, was silent regarding his anointing, the matter is evident. As indeed, if he demonstrated that he was anointed, because of the anointing we would have known the Anointed One to be a Prophet even though it was not thus written. Because he has demonstrated he was a Prophet, it is evident to us that he too was anointed, for without anointing he could not have been a Prophet. But this would have been proper for you to propose: `If the ointment was compounded with the artifice of perfume by Aaron, how was the first human being anointed with the oil of the artificer while there were not yet artifices?'" And I returned him an answer: "Do not mislead me, O Peter, for I was not speaking of the temporally compounded oil, but concerning that which is pure and simple from eternity with God, for you say its likeness is compounded."
(Rec. 1:48) And Peter became angry--as I suppose--and said: "What are you thinking, O Clement, that everyone can know everything beforetime? And now, so that we do not forsake the matter that is placed before us, at another time when your experience has increased, I will clearly expound upon it for you. However, from this compounded oil the Chief-Priest was anointed and entrusted with Prophecy, kindled the burnt-offering, and lifted up the fire, exhibiting it to the whole world. Therefore after Aaron, who was among the Priests, there appeared one brought forth from the waters. I do not speak concerning Moses, but concerning him who by Baptism was named the Son,' the Messiah who was also called Jesus.' And he quenched the altar that was there inflamed on account of sins, for after he was revealed the anointing of the Chief Priesthood, of Prophecy, and of Kingdom had ended.
(Rec. 1:49) "His revealed coming, therefore, Moses the Prophet, who recorded the Law for human beings, formerly made known. But even another before him--as at another time I have told you--also formerly made known that he comes in his lowly first coming, but in his second coming he shall have thus brought praise. For he completed the first when he came and taught the Judgment, and was judged and killed, and then in his second coming he comes to judge and condemn the wicked and make the righteous rejoice. But his second coming is trusted on account of the first, for the Prophets who spoke about him regarding the first even mentioned the second, and two of these Prophets are Jacob and Moses. Therefore, the greatness of this Prophecy is that it was not as if it were opportune and consequent for those who were yet to exist to love him, lest anyone should think it to be likelihood rather than Prophecy.
(Rec. 1:50) "But this is what I am saying: when the Messiah came, it was consequent and opportune for the Jews to believe in him as the one whom it had been transmitted to them to expect for Salvation, as the forefathers, who understood everything good, had handed down to them. But it was not for those from the Gentiles who were in error--those to whom neither his name nor his coming had been heard. This Prophet formerly revealed something that was unbelievable, made known that which was, and said that he would be a hope to the Gentiles--that is, the Gentiles will hope in him, but not the Jews who received and heard that this had accordingly happened. For after he came, those who were waiting for him according to the Tradition did not know him, but those who had not formerly heard anything at all knew him when he came, and they wait for the one who has gone. In this way, all matters of the unbelievable Prophecy were accurately fulfilled and he became the hope of the Gentiles. The Jews are thus mistaken regarding the first coming of our Lord, and they have a disagreement with us concerning Jesus alone, for even they know that the Messiah comes and they wait for him. However, they did not recognize the one who came in humility who was called `Jesus.' And it is exceedingly confirmed and certain that he is the one while all of them accordingly disbelieve in him. Therefore, our disagreement with them is this: whether he is the one who came and even now comes, or another who still has not come is then the one Prophet--as at another time I committed to you in the discourse concerning Prophecy.
(Rec. 1:51) "But yet God appointed him before the end of the age because it was impossible for the vices of human beings to be purged and washed away by means of another person and the Creation to be redeemed and survive. I am speaking then about behaviors that are under the control of the self-ruling mind, although these things have been guarded so that He may rule with the righteous whom He finds, and also those who, because they secretly became acceptable to Him, were translated to wait for when the heavenly Jerusalem has accepted the righteous, which shines brighter than the light of the sun. Thereupon justice shall be requited those who have worked iniquity, as they deserve. In this way they even thought that the lives provided for them were something small, and they were converted to wickedness and did not forbid making the cause of justice into a means for iniquity. But concerning the rest of the things that thence happen, it is impossible for them to be told--neither to angels nor to human beings--but they should only know that God sits before the good for the sake of blessings, and for eternity without end He delights those who have kept and observed His Law."
(Rec. 1:52) And after he said these things, I said to him: "If those whom He finds righteous are grateful and rejoice in the Kingdom of the Messiah, how have those who formerly died been forsaken from his Kingdom?" And Peter returned an answer, saying: "You intend me to reveal something from the things that are hidden, O Clement. However, it does not weary me to speak so long as it is permissible for me to reveal. The Messiah existed from the beginning throughout all generations and secretly existed with those who sought to remain in the Fear of God and waited for him as one faraway. For the sake of those in whose age he appears, it is profitable not to arise once their body has been destroyed, but to remain as they are if they shall be found righteous, for when all of them have become acceptable to Him--as for example the first man who because of becoming acceptable to Him was translated--they shall likewise live within Paradise and be kept for the Kingdom of the Good One. But those who have not completed the measurement of their righteousness, as having the residue of impieties within their bodies, are dissolved, but their souls shall be kept in a place exceeding in glory. And thus in the Resurrection of the Dead, their souls will clothe themselves with their body that was cleansed by dissolution, and on account of the achievements of their good works they shall inherit Eternal Life. Wherefore those who encounter and receive the Kingdom of the Messiah are happy, for they shall escape from the punishment of Sheol, go free, and continue without corruption, as they also longed to escape from the awfulness of the Judgment. But furthermore, they are the first who shall see the Father, and they are positioned first in rank before God.
(Rec. 1:53) "By means of this, since there was no small dispute concerning the Messiah, the unbelievers from the Jews increasingly gnashed their teeth against us while divided, lest he was the one with whom they formerly erred and did wrong. But furthermore, fear was exceedingly growing and increasing among them because, in the same hour that he was nailed to the cross, everything suffered with him, and furthermore, after his body was kept under guard it was not found. And all the time many were coming over to belief of the matter regarding him. Those who did not believe were therefore compelled, along with their Priest Caiaphas, to come to a disputation concerning the one who had suffered. And because of this--as I formerly mentioned--he sent for us many times and they requested of us so as to learn or teach whether Jesus was the Messiah. And we planned to go up to the Temple, before all the people, and bear witness to them about the Messiah, but also at once to rebuke many of them on account of the great offense, for the people were being divided into many opinions beginning from the days of John the Baptist.
(Rec. 1:54) "For when the Messiah was still to be revealed for the sake of abolishing sacrifices and revealing and making known Baptism, the Accuser who was contrary knew the time by Predestination and made schisms and divisions, so that even if the first sin received a retraction and rectification, a second offense would be able to prevent Salvation. Therefore, the first of them are those called Sadducees,' who in the days of John began to separate themselves from the people as if righteous and to deny the Resurrection of the Dead. They brought forth their faithless doctrine persuasively, for they said: It is improper to worship and fear God on account of a reward of kindness.' And with this imagination--as I mentioned--Dositheus began, and from Dositheus even Simon began to muster divisions, for he desired something similar to him. But furthermore, others who are called `Samaritans' also deny the Resurrection of the Dead, and they bow down to Mount Gerizim in place of the Holy City Jerusalem. But they rightly expect the one Prophet who comes to restore and rectify the things that are not known, as Moses formerly declared. By Dositheus' wiliness they fell into divisions and were thus disaffected so as to be unrepentant by means of Jesus. And then the Scribes and Pharisees were baptized by John. Thus were they convinced of the Word of Truth, that the Kingdom of Heaven is in the likeness of a key that they received by the hand of Moses to hide. But those who are the pure Disciples of John were exceedingly separated from the people, and they called to their teacher as if he existed in hiding. By means of this, because all these divisions arose among the people, alas, the Baptism of the Messiah was prevented from being believed.
(Rec. 1:55) "Therefore, because the Chief Priest with the rest of the Priests had many times requested us to either teach or learn the matters concerning Jesus, by the guidance of the whole Congregation the entire multitude of us went up to the Temple and stood upon the steps along with the entirety of our faithful multitude. At the silence of everyone, in great quietness the Chief Priest began first to appease the people, as if in the love of truth he was humbly wanting to make inquiry, while choosing witnesses and judges for them so that the disputation would be ready to proceed. However, he greatly wanted to glorify those intending to render their case on behalf of the forgiveness of sins, but he condemned the Baptism that had been given by the hand of our Jesus. He then spoke concerning this matter, but Matthew rebuked him: `One who is unbaptized is not only thrown out of the Kingdom of Heaven, but even in the Resurrection of the Dead he shall be in peril. Although he may be good in his life and just in his thinking, he shall be excluded from Eternal Life.' He therefore said these things calmly, witnessed of things corresponding to them, and thereupon became silent.
(Rec. 1:56) "And after this the Sadducees, who do not believe in the Resurrection of the Dead, became angry when they had heard, and one of them shouted from the midst of the crowd, saying: It is an error to think that the dead shall sometime rise.' And against him my brother Andrew spoke and declared: It is not an error to believe that the dead shall rise, because the coming Prophet formerly proclaimed by Moses, who is Jesus, previously showed by his own example that the dead rise. And if then it is unbelievable that he is the coming Prophet formerly proclaimed by Moses, it is first appropriate to investigate if he is the one, and once we know that he is, it is appropriate to readily learn concerning everything of his teaching.' Therefore, he said these things, witnessed of things corresponding to them, and thereupon became silent.
(Rec. 1:57) "And then one Samaritan, scheming and planning against the people and God, said: The dead shall not rise and Mount Gerizim, rather than the Holy Place in Jerusalem, is the House of Worship.' And as an enemy he spoke against Jesus: He was not the coming Prophet formerly proclaimed by Moses.' And against him and another helping him, James and John, the sons of Zebedee, wisely spoke. Indeed, because they had a command that it was not permitted them to enter their city, it was designed how they might not speak with those to whom they were forbidden to speak, but also never again to be silent and thought defeated so as to hurt the many steadfast of the faith. Therefore they wisely spoke with them through silence, for because it was beloved of them to believe in the Rising of the Dead and for the Holy Place of Jerusalem to be revered, James reproved those wickedly imagining that they should disbelieve in the Rising of the Dead. His brother then showed them to be foolish with more severity than him: They glorify Mount Gerizim and despise the Holy Place of Jerusalem.' Immediately after these things, he suggested that if they had known Jesus, because of his doctrine, they would have also believed in the Resurrection of the Dead and revered the Place of Jerusalem, wherefore he said: Before everything it is necessary to know whether this one, who worked signs and wonders similar to Moses, is him who was formerly proclaimed by Moses to be the coming Prophet.' Therefore they said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:58) "But a man from the Scribes cried out from the midst of the people, saying: Your Jesus worked signs and wonders like sorcerers and not like a Prophet.' And against him Philip spoke, saying: Even in this matter you accuse Moses, because he also worked signs and wonders in Egypt in the way that Jesus did here.' But he said these things so that it would be understood that whatever he said about Jesus was also able to be said about Moses. Therefore he said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:59) "And then a man from the Pharisees, after hearing these things, blamed Philip who had spoken of Jesus as equal with Moses. And against this one, Bartholomew spoke and professed: It is not that we say that he is equal with Moses, but that he is greater than Moses. Because Moses was a Prophet, he is something that even Jesus is, but that which Jesus is, the Messiah, Moses is not. Therefore, whatever Moses is, Jesus also is, but Jesus is something that Moses was not.' And so he said these things, testified of things corresponding to them, and thereupon became silent. And after him James son of Alphaeus spoke and argued: It is not right to believe in Jesus if the Prophets who came before spoke about him, but rather those Prophets are Prophets if the Messiah testifies about them. For it is not appropriate, based upon the testimony of the lesser, to take up belief concerning the greater and the better, but rather one should recognize the lesser by the testimony of the greater and the better.' However, he said these things, testified of things corresponding to them, and thereupon became silent. And after him Lebbaeus reproved the people in many things, as they did not believe in Jesus who helped them with everything by his instruction, healing, and encouragement. And along with these things, they even killed him and (still) hate him, the one who was their helper in all these things and worked their good. Therefore he said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:60) "And there drew near one from the Disciples of John who was glorifying John: He is the Messiah and Jesus was not, as even Jesus said regarding him that he was the Greatest of the Prophets who ever were. (Matt. 11:11) If therefore he was greater than Moses, he is evidently more so than Jesus, because Jesus rose up like Moses, and it is proper that John, being greater than them, is the Messiah.' And against him Simeon the Cananaean argued that John was greater than the Prophets who were born of women, but not than him who is the Son of Man. Wherefore Jesus is even the Messiah, but he (John) was only a Prophet. However, the things of Jesus are as completely far off compared with the things of John as one sent forth running is already far off from the one sending him to run before him, and also one doing the work of the Law from the one who gave the Law.' Therefore he said these things, testified of things corresponding to them, and thereupon became silent. And after him Barabbas, the one who became an Apostle in the place of Judas the Betrayer, was counseling the people to neither hate nor despise Jesus: `Wherefore it is best for someone who has not recognized Jesus as the Messiah not to hate him, for God has determined a reward for love but not for hate. But as he also assumed a body from among the Jews and was a Jew, it is not a small destruction that God brings upon one who hates him.' Therefore he said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:61) "Then after Barabbas' exhortation, Caiaphas was finding fault with the teaching of Jesus because of this: `He spoke empty things in his coming, as he gave blessing to the poor and promised earthly gifts so that thus the better would inherit the earth and be satisfied with food, drink, and things that are similar to them.' And against him Thomas spoke and demonstrated that he was wrongly angry about Jesus, and he showed that even the Prophets, whom he already believed, spoke things similar to these, although they did not show how it is possible for human beings to receive these same things. He then even demonstrated and revealed how they can receive them. However, he said these things, witnessed of things like them, and thereupon became silent.
(Rec. 1:62) "After him Caiaphas looked at me, accordingly advising me and blaming me of some things, and said: Be quiet! You should not be preaching about Jesus being the Messiah because you are bringing destruction upon yourself, for you have erred after him and cause others to err.' And he was furthermore blaming me as if being hasty: While you are an idiot and in your occupation a fisherman, you happen to be a teacher?!' And after he said these things and others similar to them, even I spoke such words as these to him: For me the danger is small if, as you say, he is not the Messiah, because I have accepted him as a Teacher of the Law. But for you the danger is great, not small, if he is to be the Messiah, which verily in truth he is the one. For I believed in him who has appeared and been revealed, but you think that you are reserving your belief for another who is not known. And if then, as you said, I am an idiot and an ignorant fisherman and I claim to know more than wise elders,' I told him, this all the more ought to strike you with terror. For if we had proceeded from instruction and were reproving you wise ones, this would have been a work of time and exhortation, and it would have been reckoned to nature and not to the Power of God. Because then we are uninstructed humans and are vanquishing you wise ones with our reproof, who has a mind to which it is not apparent that this is not of human beings, which would be of our will, but only of God, the Will of the All-Powerful?'
(Rec. 1:63) "However, I said these things to him and also things corresponding to them, and we then, idiots and fishermen, witnessed against the Priests about the God Who is alone in the heavens, against the Sadducees about the Resurrection of the Dead, against the Samaritans about Jerusalem--while in truth we had not gone up to their city, but only spoke openly outside--against the Scribes and the Pharisees about the Kingdom of Heaven, and against the Disciples of John so that they might not be offended by him. However, to the contrary of all of them we said that Jesus is the eternal Messiah. And then at last I exhorted them that, before we go out to the Gentiles to proclaim the knowledge of the God over all, they should first make God known to their own people by accepting Jesus. And I told them: `For in this way you are able, once you know Jesus, to receive the Holy Spirit by the true Baptism of the glorious Threefold Invocation, and make confession, believing only in God concerning things that he has taught. And in this way you shall receive Salvation and Eternal Life, for otherwise it is impossible, even if you were to offer up a thousand burnt-offerings to him.
(Rec. 1:64) "`Thus indeed we know that he is increasingly angry on account of your sacrificing after the completion of the time of sacrifices. Wherefore even this Temple shall be broken down and they shall set up the Abomination of Desolation in the Holy Place. Thereupon the Gospel shall be established for the Gentiles as a testimony, for the sake of healing the divisions that exist, so that it shall even be your sundering. Indeed, while the entire world in generations upon generations was weakened by an evil inclination, either secretly or openly, there was, however, a physician as much as needed for the work of its healing. Behold then, we have testified to each person from among you concerning something that was lacking to him. Thenceforth it is yours to inspect the thing that benefits you and to look after it.'
(Rec. 1:65) "And after I said these things, all the multitude of the Priests cried out because I spoke openly about the destruction of the Temple. And then after Gamaliel, a chief of the people who for the sake of assistance was secretly a brother of ours in the cause of the faith, had understood that they were increasingly gnashing their teeth, filled with intense wrath against us, he said these things: `Desist and silence yourselves, O people, Sons of Israel, for we do not know what this trial is that stands over us. Wherefore let go of these men, and if this is an affair of human beings, it shall cease. If then it is from God, for what do you vainly sin while you cannot do anything? For the Will of God always ought to overcome everything. And now, because the day has passed by today, tomorrow I will speak with them here before you so as to reprove their word of error.' They then, after gnashing their teeth and being filled with anger and wrath, became silent in the hope that on the morrow we would be reproved in error before all of them. He then promised this to them and peacefully dismissed the crowd.
(Rec. 1:66) "And we then came and told James the things that were said, and after speaking with him, we received food, and all of us passed the night with him. All night we were praying that, on the next day in the disputation, the cause of our truth would take hold and overcome. And then on the following day, even James the Bishop went up with our multitude to the Temple. We also found there a great crowd that was waiting for us, and when all of us stood in the places of the day before--so that by being in elevated places we could be seen by everyone--after there was great silence, Gamaliel--who I formerly mentioned for the sake of secret assistance was our brother, for they greatly retained the counsel of such as their associates--was therefore secretly keeping himself so that, when they schemed anything against us we might know these things and thrust them away from us, and he, by a suitable counsel, might even peacefully change those against us by intercession. However, he wisely spoke first as if he were our enemy, but it was planned by means of his occasion to persuade the people in the love of truth to hear the words spoken. And he looked at James the Bishop and began with his speech after this manner:
(Rec. 1:67) "I, Gamaliel, who am an elder and have renown with teachers on account of truth, am not ashamed to learn from children and idiots a matter peaceable and advantageous for my life, for to those who have a discerning mind there is nothing more valuable than their soul.' And he demonstrated that neither kings nor friends nor peers nor fathers nor any other matter is more valuable than truth, and as if coaxing and urging us on, he said: If you know anything, do not neglect to give it even to our people, because these are your brethren in the Word of the Fear of God. We should therefore entrust ourselves, O my brethren in the faith, to the love of hearing the truth, so that, whatever is lacking either to us or to you, God may make whole by the means that he wills. And if then already--because of dread of those men among us who without discrimination have prejudiced themselves--you are afraid of their deception and will not speak anything advantageous to us, I openly receive even this cause of yours and I swear to you by the living God that I will not allow any man to lay hands upon you. While you have these multitudes drawn near, standing witnesses, mediators, oaths, and this pledge given to you as a security without interference, let each person from among you speak that which he has learned, and we in the love of the truth will listen.'
(Rec. 1:68) "And after Gamaliel said these things, he had displeased Caiaphas, and--as I suppose--he (Caiaphas) thought of something in his mind regarding it and accused him so that he could interrogate and question him. In a low voice, as if laughing over Gamaliel and James the Chief Bishop, he, the Chief Priest, asked them to make investigation and disputation from the Scripture concerning the Messiah, so that we may know whether Jesus truly is the Anointed One or not.' And James said: We must first inquire whence it is appropriate for us to properly make inquiry.' He then, after many things, was constrained by the necessity of propriety and agreed to make disputation from the Law.
(Rec. 1:69) "And thus in his speech James even spoke about the Prophets and demonstrated that everything they said they had taken from the Law, and they had spoken things fulfilling its truth. And thereafter he even spoke about the books of Kingdoms, in what manner, when, and by whom they were written, but also in what manner one ought to use them. And thereafter they again spoke about the Law, and he explained and showed through reason in what manner the things in it exist. And at last he spoke a word concerning the Messiah and confirmed by many examples from every side without measure that Jesus is the Messiah through whom were fulfilled all these things by his lowly coming. Because there are two comings of him, the first is lowly and he came therein, but the second is glorious wherein he comes and rules over those who believed in him, for they will do all the things he has commanded. And thereafter he convinced the people, while showing that except a person be baptized with life-flowing waters in the glorious Threefold Invocation, as the True Prophet himself showed, there shall be no forgiveness of sins for him, nor shall he enter into the Kingdom of God. He demonstrated that all things are the Predestination of the Self-Existent God through the concealment of His existence. And along with these things he said: `Therefore, you should not think that we speak of two self-existent ones or one that is divided, or that one is a female vessel of itself, as the wicked say--a female-male.' However, he even talked about the Son, in what manner and by Whom he is, that he is not without a beginning, and that it cannot now be said of him when it was, for one ought secretly to set aside its existence. He explained many things, even about the Advocate and about Baptism, and he persuaded all the people with the Chief Priest, during seven whole days, to hasten from that place to go forth to Baptism.
(Rec. 1:70) "And thereafter one man who was an enemy, along with a few other men, went up into the Temple next to the altar while shouting and saying: What are you doing, O men, Sons of Israel? How quickly have you been caught up with poor men who have gone astray after sorcerers?' However, he said things like these, but hearing the contrary of them and being overcome by James the Bishop, he started to incite a great riot so that things well spoken with calmness would be neither proven nor understood and trusted. Wherefore he let loose shouting against the foolishness and effeminacy of the Priests, reviling them and saying: Why are you hesitating and for what reason, then, do you not immediately seize all of those with him?!' And after he said these things, he first leapt up, snatched a firebrand from the altar, and began to beat him (James). And thereafter even the remainder of Priests who saw him did likewise, but in the great flight that happened, some of them fell upon their friends, some of them were wounded, and those who died were not a few, for there was much blood pouring out of those who were slain. And then the enemy cast James down from above the steps, but after he fell and became as if dead, he did not beat him a second time.
(Rec. 1:71) "Then after they saw what happened to James, they drew near and took him away, for they were greater than them. However, because of the Fear of God they exceedingly suffered to be killed and not to kill, and while they were more powerful than them, they appeared as lesser because of the Fear of God. And then after evening came the Priests shut up the Temple, and we then went to the house of James. And we prayed there and before dawn went down to Jericho, accordingly being five thousand men. And after three days, a man came from the brethren and related to us what happened after we were at the Temple, for the Priests were seeking for him (James) to be among them in all their appointments as a Priest while unaware that he held our same faith. He told us therefore how that man, the enemy, in the presence of the Priests, declared to Caiaphas the Chief Priest that he would slaughter all the believers in Jesus. He went out to go to Damascus while bearing letters from them so that after going there the unbelievers would help him slaughter the believers. He therefore intended first to go there because he supposed that Peter went there. However, after thirty days he came across us at Jericho. We there buried two of our brethren during the night in that place. And of their own accord, their graves are every year whitened all at once, extinguishing the wrath of many, for they knew that they were sons of our faith and worthy of a godly memorial.
(Rec. 1:72) "Therefore, after our fleeing from Jerusalem to Jericho and our prayer there, after the fast a man came to us from there who six days prior was sent by James. He sent him to me and said: Do not be distressed that you travel alone. There are for you many sons of the Levites who are hastening to be with you at every time, wherefore go now. Regarding this affair, you have been appointed over it, for Zacchaeus, who is in Caesarea Straton, wrote to me that Simon, a Samaritan man from the village of Gitthonin, is by artifice of sorcery turning away many of our own and making divisions. Concerning himself he (Simon) says, I am the Standing One,' and otherwise that he is the Messiah,' and he also says many things mysteriously concerning himself: I am more powerful than the Power of the Most High, which is higher than even the God Who created the world.' But he works many wonders by sorcery, dividing the people, and has turned them away and removed them to himself. And all these things, then, Zacchaeus wrote concerning him, and also how he worked wonders, which he (Zacchaeus) learned from people who were once his disciples and from the beginning were a help in his transgression. Many are accordingly there, O Peter, expecting you to come to dispute against him, so that they may see which words are true. Therefore, go boldly with haste while you have the Help of God through the Messiah, and write to me in every year the matters that are agreeable to the word of our teaching, but especially within seven years.' And after he said these things, he returned to him. And I then, within two days, came hither to Caesarea.
(Rec. 1:73) "And after I entered the front door, our beloved brother Zacchaeus met me, embraced me, kissed me, and brought me here to this dwelling. He immediately asked me about the brethren while starting with honorable James. And I told him that he was limping from his shinbone, and when he asked me about the reason, I explained and told him from the beginning all the things that were formerly heard: how the Priests summoned us to a disputation before all the people; how each person from among us Twelve stood on the steps of the Temple and witnessed; how on the last day Caiaphas the Chief Priest went up to the Temple with James the Bishop, who was with us, made disputation seven days, was convinced and thus intended to assemble all the people to be baptized; and once they began to draw near, one man who was an enemy appeared and did all the things that I formerly mentioned--so as not to say them again--how we fled to Jericho in the night; how that man who was an enemy went to Damascus in order to slaughter those who were there, and that he (James) even sent me hither to you, because you had written to him the matters regarding Simon--as I formerly mentioned--in order for me to come here so that I might rectify them as much as I can.
(Rec. 1:74) "However, after I said these things to him, Zacchaeus repeated to me the matters regarding Simon. I do not know whence he (Simon) learned that I had come, but he sent out requesting me to speak with him before the entire multitude on the morrow. And after I promised him the entire city heard, in the same hour of the day I arrived here, that Peter, the chosen disciple of the one who resurrected the dead and drove out all afflictions and diseases, would make a disputation of words with Simon from Gitthonin on the morrow. But as you have said, O Clement, here you inquired, arrived at our lodging and came in to me after Barnabas excellently guided you, and I received you because he formerly told me about you and I had learned of your sincere actions. I rejoiced greatly at your arrival, but without knowing how, I was moved in my mind and, in haste regarding everything, I delivered to you first of all the one great and eminent matter concerning the True Prophet: that he alone is the good vessel for the teaching of the Fear of God. Thereupon I expounded to you from the Written Law and kindly revealed to you concerning each one of the principal things that is written, and I did not conceal from you any of the good things within my Tradition, from the first word even until today. But the things that are yet to be you shall hear after tomorrow's disputation against Simon, during all the days you have until I expect to go to Rome. And once I am there, while you draw near, you shall know all the things that I will undertake and all the things that I will speak. But the rest of all these matters shall receive completion whenever it is acceptable to God." And after he (Peter) said these things, I confessed his great kindness and said that I would diligently prepare to do everything that I am commanded. He made me partake of food, I and those who were with him, commanded us to be quiet, and thereupon became silent.