Table of Contents
- The Syriac Clementine Recognitions and Homilies 3
- (Rec. 3:75) Of them, the first book concerns the True Prophet and the matters of the Law as the Seat of Moses transmits. And then the second, concerning the Principality and whether it is one or not, and that the Law of the Hebrews is not negligent of that which from every place is without limit. And then the third concerns God and the things that were appointed by Him. And then the fourth, while many are called `gods,' One truly is God, as the divine Scriptures testify. And then the fifth, that there are only two heavens: one of them is visible and passes away and the other that is eternal is invisible. And then the sixth concerns the good and the bad; concerning the good, then, everything is appropriately restored to it by the Father; but concerning the bad, because of what, how, and whence it is, and its assistance of the good by the evil inclination; and the signs of both the good and the bad; and what the difference is between duality and conjunction. And then the seventh concerns the Twelve who testified before the people in the Temple. And then the eighth concerns the words of the Teacher, that he is a Prophet, and that he did not speak contradictorily although it is assumed, and it makes explanation of these things. And then the ninth, that when something has been determined by God it alone is just and able to establish everything that is peaceful and well among friends. And then the tenth discourse concerning generation has within it even of the son of man, and that Baptism is by water, but concerning the son of man, what is the descent of his seed, what is the nature of his soul, how he is freeborn and rules over himself, and that even the good would not truly be good without existing. But then as I formerly mentioned, after he went out from there he permitted me to send you these books concerning the discourses that were there, and in the presence of a few dedicated people he went out from Caesarea Straton.
Parent:: SyriacClementineRecognitionsAndHomilies
The Syriac Clementine Recognitions and Homilies 3
(Rec. 3:1) And after Peter arose at the time of the rooster crowing, immediately, while still intending to awaken us, he saw that all of us were awake, for the lamp was still burning. He inquired about our well-being, saw that all of us were seated, and he began to speak: "Think not that it is without difficultly for a man to speak about the truth in the presence of crowds mixed of every kind. For it is not permitted to discuss that which exists with everyone because of those who are cunning and wicked, but it is not right for one to speak falsely because of those who love the truth. What then should one do who speaks the truth before crowds? He should hide it and accordingly convince those who are worthy. But one who speaks truth to those who do not want to be saved wrongs the one who sent him, whose words are like pearls. He commanded not to give them to those who assume the form of dogs and swine, for when they have taken them, with wisecracks and contrivances of contemptuous words, they interpret them according to their own rubbish so that they can take pride in the boasting of their own idiocies. Wherefore I was turning about in many matters and returning so that, because they are not worthy, I could hide and conceal the divine word over all authority."
(Rec. 3:2) And after Peter said these things, Aquila said to him: "You have spoken rightly, but for our sake tell us the matters pertaining to the truth." And Peter said: "Whatever you wish, ask it now." And Aquila said: "Tell of the account concerning the Principality, or Principalities and Powers, and that with which Simon has found fault, as if it were inappropriate for it to be said that the Son of God is the Messiah, for it should not be reckoned to Him to suffer things similar to plants, and the rest of non-breathing things, and also the breathing beasts." (Rec. 2:49) And then Peter, after seeing that all of us wanted to hear the entire account concerning these matters, committed them to us thus:
(Rec. 3:3) "The word Principality' is spoken over many diverse things, over both sensible and intelligible things. But because we should not, prior to the experience of sensible things, consider intelligible things--for we stand by--it is first seemly and appropriate for us to begin from the things that are sensible--as we have received from them whatever is manifestly true as a certainty. Thence, furthermore, we may come to the comprehension of things that are known by understanding. We will begin from the fact that the sun was appointed as principal to rule over the day, but the moon over things contrary to it, (Cf. Gen. 1:16) and the same things were appointed for them to rule by Him, for from Him did they also receive their existence from the beginning. He even prepared them for the heavens and the earth before he created in the beginning. But with them He also prepared the beasts that are upon the earth and in the sea, and the birds, trees, and herbs, and thereafter the human being who not only began to exist, but also to live, according to the Commandment of God that He had given to him. But thus it is impossible for there to be many Principalities, for there is one Principality and One without beginning. The things, then, that come after these two, are accordingly in use spoken of as if even they are called Principalities,' but I have formerly mentioned even the cause for this step, which leads and ascends from sensible things to intelligible things, so that in this way you may securely and truly become familiar, and on account of the Tradition you may securely attain things intelligible. We say therefore that God is without beginning while we studiously, without corruption, are gradually advanced and led to the One Who neither is the cause of Himself nor has begotten Himself, for He exists without beginning. The Self-Existent One Who did not come into being shall bring us near to know Who He is. Although He did not become a being, those who then called the Self-Existent One Who did not come into being the Father of Himself' and the Begetter of Himself' dared to reject Him. And they became enslaved to ambitions and inferior thoughts, for they reckoned and thought that it was necessary for Him to beget Himself, for He existed before the form of youth. They set up the nonexistent in the place of the existent, and they spoke as if He had come into being by means of Himself, for they withdrew into madness and to plants would liken the Self-Existent One Who did not come into being. They were rash with the things of the Greeks, but all of them are within impiety, and it clings to them furthermore without perceptibility, for they have not known Him when they say that He exists or that He does not exist. For by the fact that He begat Himself, He would exist, but by the fact of being begotten from Himself, He would not exist. He would not therefore exist because of being begotten, nor would He exist because He begat, but while he exists, the profession of the Fear of God does not permit us to speak twice about Him.
(Rec. 3:4) "But furthermore, even common reasonings accurately and securely drive away from us this blasphemy and grant us to speak that which is fitting of the Self-Existent One Who did not come into being. What therefore should a person say when asked by those who impiously say beforehand: Did He not exist before He was about to become the Father of Himself?' Is it therefore possible, by means of reason, for the One Who has existence to be called the Father of Himself' and Begetter of Himself' before He could give Himself existence? But He would not exist for the fact that He preexists, which indeed is a sign of reckoning. It is a presumption, then, to say that the Self-Existent One Who did not come into being came into being from Himself. However, it occurs to those who thus speak as if by instruction to say this: It happens to those who are drunk to jump over their own shadows instead of pits.' Wherefore it is appropriate before everything to make an inquiry concerning immortal things while expounding from the Tradition of our Lord, where he teaches us the work of mortals who are subordinated to those who are immortal, for he proclaims danger and trial until death with the hope and expectation of the blessings of the Kingdom, wherein he said: `Do not fear those who kill the body, but are unable to kill the soul, but fear Him Who is able to destroy both body and soul in Gehenna.' (Matt. 10:28) Truly, then, if the soul neither dies with the body nor is cut off nor suffers any of the things a body suffers, like the things that it experiences either internally or externally, small or large, healthy or sick, severed or conjoined--although even in the generation of human beings nothing helps the soul by experience unless everywhere in motion it remains in its unchanging being--then in its diverse movement toward every affair it (the soul) directs the body. Therefore, the body experiences and suffers in its existence and in its being, in order that it (the soul) may be able by experience to make examination and learn. For after the nourishment of those to be born, it is sufficient for the womb, because of enlargement, that the infant who pushes and is pushed as if in a struggle with the creating word, and has been strengthened, hastens to come out. This, then, determines its hastening to come out. Yet this same cause transmits the passions to descendants and to the fecundity of the very form, but when passion occurs, there is received either danger that was common or some part as much.
(Rec. 3:5) "But indeed, even everything that is subservient to the desire of women is prepared and prefigures naturally in all the stages of every man, as thus a child is otherwise and with different behavior than one matured, and the man, then, otherwise. For a child has the power of partnership with them, but does not have within his power also an agitation of the soul; he, then, who has matured is prepared against impulsiveness, but still does not yet have use of the things he resolves; however, the man attains by his will even a perfection of use. And it is not then possible from these things alone to speak about the immortal soul and about the frail body, although even from them were commandments given to the self as common, as our Lord said, It was said to the former ones, "Do not commit adultery," but I say that you should not even submit to lust from sight and form,' (Matt. 5:27) and he said much divinely. For if the body is naturally bound to the desire of partnership of women, being then necessarily subject to those from whom it has even received its existence, and that one may have in certain behaviors that which is prior to one's own body, how therefore can a man think that it was said to the body, "Do not commit adultery," but I say that you should not even submit to lust,' but not to that which is free in his being from the passion of such things and has to direct and guide the body in action whither the better command instructs it? For thus, because we expect and hope for future things, we may avoid becoming angry, we may overcome rage, we may turn our sight away from women, and, our mind being in hope of future things, we may cause our mind to rise above, and--as I say--not all of what we are is subservient and subject to the desire of women, but something of us is subservient by its nature, as we have shown that it is the body, and then something of us is the will, which is the agitation of the immortal soul.
(Rec. 3:6) "Therefore we have found that these things are thus a good step toward the comprehension of intelligible things, so that a person can converse with the Will of God. And now we may proceed without peril while becoming familiar with the expectation of the immortal soul, and furthermore now, we shall not allow bodily passion to enter into the intelligible and immortal being, while we distribute complete honor to each one of the intelligible things, as much as the order permits of their existence or preexistence. There is, therefore, first the Self-Existent One Who did not come into being, for about Him even the Prophets testified, I am the first and I am the last, and apart from Me there are no other gods,' (Isa. 44:6) while apart from Me' shows that He is without beginning and the Self-Existent One Who did not come into being."
(Rec. 3:7) But Clement (sic) and the rest were gesturing to one another, for they wanted to hear concerning what is the Self-Existent One Who did not come into being. Peter then perceived and said: "It is not a little dangerous to speak and hear about the One without beginning, but you, because of satisfaction and love of the things said, shall fall into danger, for you are immoderately desirous; and you would even ensnare me to suffer this as it seems, for you think that I am able to attempt to discourse about the Hidden One Who is ineffable. I advise you, my brethren and companions, not to inquire what He is, but only love to hear that He exists, for even to speak about Him with many things is neither right nor proper. There is, therefore, the Self-Existent One Who did not come into being, and He is honored without a common name, for He is without beginning; but the One Who is without beginning, and is the Self-Existent One Who did not come into being, is God. He did not come into being by means of generation--may He be praised as far as He alone is good--but by Himself is comprehended, for it is not possible for anything to have existed before Him, and anything that thereafter came into being will perceive itself by the fact that He exists and is without beginning. For the inquiry and investigation of generation, because of this, is the secret of His existing and is ineffable, as one must first consider the fact that there exists a position without inquiry, for there is no double to the fact that He exists by which one could investigate that He exists. Therefore, one who knows oneself also does not further inquire about oneself. But these things are also apart from what we have said is right and proper, for it is lovely for the Self-Existent One Who did not come into being to alone be honored in silence and quiet. Therefore you have received this Being without beginning from us, according to our power, without danger.
(Rec. 3:8) "Therefore the God Who is without beginning begat His firstborn Son before all created things, (Col. 1:15) as is seemly for God, while He was neither changed nor succeeded nor divided, nor did He emanate, nor was He even diminished in anything. For you recall how bodily passions are things that we have even avoided ascribing to the soul, as we have feared lest its immortality, once they had been ascribed to it, would be nullified for it. Therefore, the existing God begat and did not suffer any division, for, by the fact that He wills, His Power was not found deficient for His Will, nor did He go beyond His Power for the object of His Will, but rather equally, according to whatever He wills, thus even does He beget by the fact that He exists and did not come into being with passivity. For if bodies that are subject to the necessity of density supply subsistence for shadows, increasingly much more to the Self-Existent Power that did not come into being should we grant that the Only-Begotten follows after Him. On account of this, then, in truth he was appropriately called the Begotten,' because in his being he is not the Father. But I remember that Simon was complaining that we had said that the Son of the Father is the Messiah, and he spoke blasphemy against us, as namely: You equate human beings and plants with God. (Rec. 2:49) ' Hasten yourselves from your entire soul to learn."
(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.
(Rec. 3:10) "By the fact therefore that he exists, God begat him--as was formerly said. Wherefore he was truly called Only-Begotten,' for it is by means of the Self-Existent One that he has his existence, and he was truly called the Son,' for he was begotten of the Self-Existent One Who did not come into being. But gently and little by little we will mitigate the injurious impudence of those who dare to divide the Self-Existent One with the name of mere generation and glorify the generation that is divided, in contradiction of name, with the Being of the Self-Existent One. But it should not thus be said: if then He is called something that He is not, then He is not called what He is; for He exists by the existence in His own Being, but to be called Generation' dishonors Him, for He would have been called by something that He is not; but especially as God is rational of Himself, and of Himself without beginning, how is this not impious? It is not even possible to say that, while He is the Self- Existent One and while He is rational, He does not also increasingly desire him to correspond with Himself, rather than to fall into the rank of duality, for He appointed as honorable the Offspring of the Unbegotten. For no one exists and also, without then knowing oneself, says: Sit at my right hand until I make your enemies a footstool beneath your feet.' But He did not contend against Himself, such that somewhat of Him would remain the Self-Existent One, but somewhat of Him would be subject to generation.
(Rec. 3:11) "However, to say such things about God is the greatest impiety. For it is manifest and all of them, though capable of understanding little, profess about the Being of the Self-Existent One Who did not come into being that He was of Himself not passive in begetting. If then after begetting they never rose up contrary to disagree while divided in number--for He is not the Father of Himself--how would the Self-Existent One in His Being not have increasingly desired to remain in agreement of existence, but in generation He was enumerated into duality? But this foolishness is the mother of ignorance concerning God; however, her friend and sister is indocility. However, the Holy Spirit is the Pledge and Guardian of the things given to us by our Lord--who not many days after his ascension we received--being of the Only-Begotten the Seal and exact Likeness of His Power, just as even the only-begotten and firstborn Son before everything is the Image of Likeness that is exact without difference of the existing Power, which she (the Holy Spirit) is not, and the Image alone without difference. But he (the Son) provides the Appearance of the Self-Existent One Who did not come into being when he appears to both intelligible and sensible things, for he is not the Self-Existent One Who did not come into being, but rather his power is entirely of the Self-Existent One through His Existence and Divinity, and this completely shows accordingly what he is. However, to those who do not carefully inquire, the Self-Existent One Who did not come into being has not made Himself known, but for those whose inquiry is preceded by the Fear of God, not only should they refuse to speak in this way, but they should also take care to meditate. As One therefore is the Self-Existent One Who did not come into being, and one is the true Offspring, the Holy Spirit can be called neither Son' nor Firstborn,' but she is numbered with the Father and the Son as the Seal of the Primal Glyph of the Power of the Two. For even the Son is the Power of the very Father, and His Likeness and Image is infused with His Existence by equal will, as the Offspring of His Existence appropriately appears with Him." Many things, then, and even others concerning the Father, the Son, and the Holy Spirit, did he explain, and he convinced all of us. And without the inferiority of visual proof he committed the truth to the sense of our hearing. Thus all of us, after having heard, were grieved concerning how much human beings had stumbled and turned away from the truth.
(Rec. 3:12) But at dawn before sunrise, Peter, with a few others, went out from the house. He turned, approaching us, prayed according to his custom, and sat down. Thereupon a certain person came in to us and said: "A great multitude of people has arrived and they are in the area of the courtyard beneath the open air. Simon is standing in their midst and making trial with wicked words to preoccupy their hearing." But after Peter heard, he immediately went out and stood in the place wherein he had spoken with him yesterday, and from his place the entire multitude turned back and with rejoicing fixed their eyes upon him. But when Simon noticed the great favor with Peter from the great love for him--for the entire multitude marveled--he said while astonished: "I wonder at the follies of people who call me a sorcerer, loving and holding affection for Peter, when behold, because they are my acquaintances and associates, they especially ought to love me. Wherefore even by this sign, to those with a conscience in them, Peter should be recognized as a sorcerer, for by association they ought to love me. I am without their love for me, but their love is great for one to whom it is not due."
(Rec. 3:13) And while Simon was speaking many things against Peter as if against a sorcerer, Peter, after inquiring about the well-being of the entire multitude, returned him an answer, saying: "O Simon, one's conscience is sufficient for confuting a person. But if this is misleading to you, that those who were your companions and acquaintances not only do not love you but even hate you, then be ashamed that you have heard the reason from me. It is then because you are a deceiver, but promise truth, that many lovers of truth became your friends. Because they have seen in you the opposite of your promise, not only did they cease loving you, but because they are lovers of truth--as I told you--they hate you as a deceiver. But they did not leave you alone, on account of your promising to show them something great--whenever that is--and, as long as no one was near who could truly show them, they tolerated you. When there came near to them a hope of something greater, thereupon they rightly despised you and condemned you, for they love something greater. But while you worked lawless things from the beginning and thought yourself to have deceived them, there has happened to you then the opposite of the things you had hoped, for not only were you ignorant of the truth, but not even will you hear from the knowers of it. But if you had heard it, you would have known what it is: `There is nothing hidden that shall not be known, nor concealed that shall not be revealed.' (Matt. 10:26) These things are the Mystery of God and are revealed to those who are worthy of His Will. However, if you had listened either quickly or in tarrying, you would certainly have learned the truth. But even if you quickly disbelieved on account of the duration in tarrying, I would accordingly not believe you had been initiated into the proof and were convinced."
(Rec. 3:14) And after Peter said these things and things corresponding to them, thereupon Simon said: "Do not trifle with me. What I request of you is that which you promised yesterday, for you said: `I am able to show that the Law makes demonstration concerning the infinite eternal light, while only two heavens exist that came into being, for from this--because there is no place without end wherein alone dwells the truly hidden Father, Who created the Throne that lasts for eternity and was in the likeness of that which is visible and does not pass away--by necessity, One is the Father of everything, for two heavens are not present and it would be impossible for two infinities to exist. But if not, neither one of them would be infinite, for each one of them would be limited by the other if therefore the same does not exist alone.' However, you say you can even make demonstration from the Law. Leave off these many words and immediately explain." And Peter said: "If it were required of me to speak for your sake--for you certainly came for the sake of contradicting us--you would never have had a single discourse from me to hear. But because it compels the farmer, sowing for the sake of the earth's goodness, it is easy for even a discourse to perish like a seed falling either upon a rock, or on the highway trodden, or on a thorny waste. (Luke 8:5-7) These things, then, did our good Teacher compare when he wanted to make demonstration concerning different wills that are not alike."
(Rec. 3:15) And Simon said: "You seem to me to be angry; and because of this, I profess that I am excused from the disputation." And Peter said: "I understand that, because you perceive you shall be refuted, you hypocritically want to be excused from the disputation. But why are you offended that I have become angry with a man wanting to deceive this entire crowd? And with this, he has nothing to say, feigns himself meek, commands as if authoritative, and inquires however he wills, but it is not accordingly a fitting and agreeable disputation." And Simon said: "I will constrain myself to bear patiently with your idiocy in order to show that you want to deceive this people, but I speak the truth. Even now I shall refrain from this dispute concerning the infinite. Return me an answer against the things that I ask of you. If, as you have said, God made everything, whence is evil?" And Peter said: "To ask in such a way is not that of one seeking, but that of a teacher. If therefore you want to learn, confess it, and I will first teach you how you can learn. And thereafter when I know that you can listen, I will begin to show you. But if you are unwilling to learn, as I have correctly ascertained, I will first set forth the truth that is preached by me. Even you--present something that seems to you to be true so that, when the truth of the two of us has been openly shown, by disputation the word that is better and true shall be made known." And Simon said: "It comes to me that I should laugh, for who is this professing to teach me? Nevertheless, I shall endure your idiocy and vaunting. I confess that I want to learn. I shall see how you can teach me."
(Rec. 3:16) And Peter said: "If you truly wish to learn, first learn how ignorantly you have asked, for you have said: If God created everything, whence is evil?' But before this, three earlier questions rightly precede: Whether it exists?' thereafter, What is it?' after that, For whom does it exist?' and, Whence is it?'" And Simon returned an answer: "O idiotic and ignorant one! Who from among human beings does not admit that evil exists in the world? Wherefore I asked you as if perhaps you had a mind and common sense: Whence is evil?' It is not as if I, who know everything, intend to learn from you who do not know anything. Rather, I intend to confute you, for you know nothing. And do not suppose that I have thus spoken harshly because I have become angry with you, but because I pity those present who you intend to bring to error." And Peter said to him: "You are very wicked, for after being so utterly hateful you claim that you have not become angry. It is not possible for smoke to be seen when there is not first a fire. However, I will speak so that I will not seem to you to be confuting a confutation, as it is not for me to refute a word badly spoken by you. You have said, however, that everyone confesses the existence of evil, but this is false. For first of all, even if it does exist, all the people of the Jews deny it, except for the Seat of Moses alone."
(Rec. 3:17) And Simon, cutting off the discourse, said: "They thus think correctly who profess whether evil exists or not." And Peter said: "It is not ordained for me to reveal this now, but only that not all human beings say that evil exists. But then second, you failed to ask: What is evil?--existence and being, an action, or an accident?' However, there are even many other matters, and thence after such things then, Why, how, and for whom does evil exist?--whether for God, for an angel, for human beings, for the wicked, for the righteous, for all of them, or even for no one?' and then: How is it useful now, or is it not useful?' But even many other questions precede this proposed subject." And Simon returned an answer: "Forgive me, for I have erred with my first question, but suppose that I now ask you first: Does evil exist or not?'"
(Rec. 3:18) And Peter said to him: "How do you ask, as a learner, a teacher, or a disputer? For if as a learner, it is mine to teach you first what is evil. It is right for you to ask so that, in sequence and by order, you shall know evil for yourself. But if as a teacher, I do not need to learn, for I have one from whom I have learned everything. And if then as a disputer, the two of us should set forth our opinion and then we can make our arguments. For it is not proper for you to ask as a learner and contradict us as a teacher, so that after my answer it shall be for you to pronounce that I have stated an argument well or badly. Wherefore you cannot justly be a judge while standing in opposition. If therefore you want to dispute against me with arguments, the two of us should set forth our opinion, and while we contrarily speak against each other, this nearby people who love God shall be a just judge."
(Rec. 3:19) And Simon said: "Does it not seem foolish to you now for this ignorant and uninstructed crowd to choose judgment for us?" And Peter said: "It is not certainly so--for something that is found with difficulty by one can be contemplated by the many, as by multiplication even their rumor can work like prophecy. But with all such things, this nearby crowd, because of their love for God, is one in concord for the love of truth; as when two disagree they are not one crowd. But this nearby crowd is as if it were one person. Consider how with complete calmness that is fitting and appropriate, as you see, even before learning anything they offer honor to the Truth of God, for they still have not learned by themselves what to give greater than their calmness and silence. Wherefore I hope that God receives their good will and gives the present Messenger of Truth victory, so that the Preacher of Truth may also be revealed and made known to them."
(Rec. 3:20) And Simon said: "What do you want to dispute about? Speak, for even I need to be counter prepared so that I can make disputation against you." And Peter returned him an answer: "If you will do what pleases me, I will act according to the command of my Teacher. When he came to our Hebrew people--whom he knew to profess the One God Who made the heavens, the earth, and all that is in them--because they already rightly knew, he did not command them to seek this same thing, but rather His Will, so that they might find that He counsels them, because he knew that it is in the power of human beings to be able to find and do the things on account of which they are judged. Wherefore he commanded us to inquire not whence is wickedness--as a little while ago you asked, saying, Whence is evil?'--but rather he advised that we should first seek the Justice of the Good One. With that he said: Seek first the Justice of God, and all these things shall be added to you.' (Matt. 6:33) But if they had been ignorant of God, he would not have advised them to seek first His Justice." And Simon said: "Because then this is for the Hebrews, as rightly knowing God, every person has it in his own power to do the things on account of which they are to be judged. But for me, the things that are pleasing to them are disagreeable to me. Where should I begin?"
(Rec. 3:21) And Peter said: "I advise that we should first inquire whether it is within us to know things that are deliberately examined." And Simon said: "Certainly not, but rather concerning the God by Whom even the entire creation of every person depends." And Peter said: "Then it is true for you that there is within us a power to know. Only confess whether this is true for you, and then, as it pleases you, we will expound concerning God." And Simon said: "It is certainly neither within us nor within our power." And Peter said: "If then it is not within our power, it is superfluous to inquire about God--if it is not within our power to seek and to find. Wherefore I advised well that we should first inquire whether there is within us this power." And Simon said: "We are not even able to know whether there is within us any power." And Peter perceived that he (Simon) had given himself over to skepticism-- because he was defeated--so that he might turn the whole disputation toward uncertainty. And he (Peter) returned him an answer: "How then do you know that it is not within the power of a person to know anything, while you first of all know this?"
(Rec. 3:22) And Simon said: "I do not know whether I know this. For to each person, as it is destined for him, even so does he know, act, and suffer." And Peter said: "You see, O my brethren, into what complete foolishness and folly Simon stumbles, who before my coming taught already as if human beings had it in themselves and within their power both to know and even to do the things that they will? But now, having been constrained by these words, he denies this, so that human beings do not have it within their power to know or to act. Even if that was what he was teaching, now that a trial approaches, he will teach these things. But in what manner is God if they do not have anything in their own power concerning truth or action? By this word, then, everything is corrupted and repudiated--I say then, even diligence in pursuing virtue. And judges who punish wrongdoers err, for they did not willingly sin. Foolish, then, are even laws, for they distinguish good deeds from bad ones. Also, wretched is the virtuous who preaches justice, but happy are the wicked who rebel and live luxuriantly, for there is neither justice nor judgment. And by necessity, because justice is laborious but injustice is easy, certainly they are happy and restful who are wicked and hateful, but also stubborn, for it is good. Therefore, there is no God, nor is it just if the good is not helped and justice is not sought. And these, then, are the same things Simon has not demonstrated, but he wants to escape from a great reproof and be excused from the disputation by reason that it is not within the power of human beings to seek and to find. But if he truly knew this, he would not be trying to teach while I am far away. But I say, then, that a human being has freedom and rules over himself." And Simon said: "What is freedom of ruling over oneself? Speak!" And Peter said: "If you do not have it within your power to learn, why do you want to hear?" And Simon said: "Rather, you do not have anything to say about this."
(Rec. 3:23) And Peter said: "I will speak without compulsion by you, but as it is required of me by those standing by. Freedom is the knowledge and deliberation of the soul that has a readiness to incline toward the actions that it wills." And Simon praised Peter in this, saying: "Truly, you have spoken greatly and incomparably. For when you speak well, I know that I should bear witness of such matters. But I ask you this, if you will truly explain it to me. Concerning other things I doubt you, but what I want to learn is this: whether this same God wills something to be and it exists, and He does not will something and it does not exist. Yes or no? Return me an answer." And Peter returned him an answer: "If you do not know the folly and foolishness of your question, I will forgive you and inform you. But if you asked while knowing, you have dishonestly acted foolishly and wickedly." And Simon said: "I swear by that which is the cause of everything, which either by nature or by deliberation takes vengeance from those who do wrong--for this is not for me openly to profess--that I do not understand the foolishness and folly of the matter that I have asked."
(Rec. 3:24) And Peter returned him an answer: "Since you have confessed that you are ignorant, learn that your question asked about two subjects that are contrary to a single answer. Indeed, things that are in motion are divided into two parts--both natural necessity and also will--so that those which exist by natural necessity shall always exist in such a way, but those that are from their own will are not always. As thus, this necessity brings the sun to run when appointed, but a human being can act whenever he wills. Wherefore the things that serve the necessity of the Creation are unable to do anything other than that which was appointed for them to do, and they do not have any honor or reward. But after they complete whatever was appointed for them to do, the One Who made them keeps them as he wills. But one, who has it within his power to be able to do whatever he wills, is subject to honor and reward. He is also subject to punishment, but he has honor if he can do well.
(Rec. 3:25) "But you say: `If God wills anything, it exists, and anything He does not will does not exist.' Thus, once I have told you that anything He wills exists and anything He does not will does not exist, you will say that He then wills the evil things that are in the world to exist, because all that He wills exists and anything He does not will does not exist. But if, furthermore, I would have told you that not always does He will everything that exists and not will everything that does not exist, then you would have another thing to say, that He is then weak with the things that He wills. And you would exalt yourself while not having rightly said anything, as if you had justified yourself while being ignorant of how He wills each one of them. For He has willed regarding one thing that it shall be unable to do anything other than what has been determined for it, and because of this it receives neither honor nor punishment, but He has willed another to have it within its own power to be able to do whatever it wills, so that of its own accord it may have either honor or punishment. Now since things are divided into two separate divisions, thus everything that God wills exists and whatever He does not will does not exist, for through the power of His Will He does not choose whatever one wills, but only whatever has been determined."
(Rec. 3:26) And Simon said: "Was He not indeed able to make all of us be good while unable to be anything else?" And Peter said: "Even this matter is bound up with another, for if He had made us unchanging and bound to be good, truly, we would not be good, because we would not have been able to be anything else. And in this way it would not have been of one's own will that something was wrought, but rather of the very necessity that thus existed. How then can one thus say about a person that he is good who is without any good will? On account of this, even a long period of time was required for the world, until the number of good souls predestined by God should receive completion, and then this visible heaven shall be rolled up like a scroll and pass away. And the souls of the good shall clothe their bodies accordingly with light, but those who are evil, because of their wicked deeds, shall be mingled with a fiery spirit in their bodies, descend into an abyss of unquenchable fire, and receive an eternal punishment. But that these things are so, the same Prophet who does not lie has delivered to us; concerning whom, if you want, I will make known to you that he is a Prophet, and from a great many demonstrations I am able to confirm it to you. For even of the things that were spoken by him at that time, they are now then happening in their likeness, and the things thereafter are the things that he said--and they certainly are them, for the faith of things that are yet to happen yields to us the things that have happened."
(Rec. 3:27) But Simon--because he had learned from many that if one could exceedingly confirm and demonstrate the case concerning the Prophet, the whole disputation would therein be brought to an end--declined to hear the case concerning the Prophet and responded, saying: "Return me an answer concerning the matters that I desire." And after he spoke, he asked: "Thus, if as you say, `The heaven that surrounds the world passes away,' for the sake of what at the beginning did it come into being?" And Peter said: "Because of many present things, it came into being as a partition, so that a person who is unworthy cannot see God, for one who sees Him shall have Eternal Life. Wherefore, for those who are pure in their hearts, God prepares to be seen by them alone. (Matt. 5:8) For this reason, in this time of conflict He is not seen within this heavenly veil, but for the innocent it is appointed that the Majesty of God the Father shall be seen by them." And Simon said: "If the Creator is good and the world is a fine thing, how is it good for Him to destroy a fine thing, whenever that is? If then He destroys that which is fine, how is he good? But if He destroys that which is evil, how is He not evil Who created something evil at the beginning?"
(Rec. 3:28) And Peter said: "Because we promised not to flee from blasphemies, we shall wait for the sake of things yielding an answer to the matters spoken. Nevertheless, listen! It is this heaven that shall pass away. If it is alone and exists for its own sake, there is already a reason why it passes away. But if it came into being for the sake of something else, it is necessary for it to pass away so that for whose sake it came into being should appear. As an example, even the shells of eggs, which are exceedingly fine and their shape perfectly maintained on all sides, must be broken of necessity so that the chick, for whose sake they came into being, can look out and be seen. In this way even the heaven that encompasses this world shall pass away because of the promise that to the good alone it shall be seen in glory."
(Rec. 3:29) And Simon said: "It is not certain that the heaven that came into being from God shall pass away, for from that which is eternal come things that are eternal, while from that which is perishable come perishable things." And Peter said: "It is not certain. Only from perishable things come perishable things, but from that which does not perish there does not always come either perishable or imperishable things. Rather, it is according to however God their Maker wills. Because they come into being and are established, they exist without any law contrary to the Power of God. The law is that they come into being and shall exist according to whatever their Maker wills." And Simon said: "I turn you back to the first issue, for you said that God is now invisible so that the wicked may not see Him and be able to live eternally with blessings, wherefore at another time after this visible heaven has passed away, He shall be seen only by the pure and the righteous. However, does this not seem to you to be contrary to the Word of the Law that says that God said: `No human being can see Me and live'?" (Exod. 33:20)
(Rec. 3:30) And Peter returned him an answer: "To those who have not received the Law from the Seat of Moses my true word may seem contrary. This is not so. But that it is not, listen! Angels then see God, but--human beings--how many human beings cannot see God? But in the Resurrection of the Dead those who become like angels shall be able to see Him, and so it is not contrary, and rather not even our Teacher's saying, `Blessed are those who are pure in their heart, for they shall see God,' (Matt. 5:8) as he said this about the World to Come, declaring that therein they would become even as the angels." Therefore, after these words and many similar others corresponding to them, Simon swore and said: "Instruct me only in the matter concerning the soul, whether it is mortal, and I will follow and fulfill your will. But you should speak tomorrow, for the day has passed by today." And then after Peter consented, Simon went out, but there went out with him very few of his own, who were even ashamed. But all the rest of the others took refuge with Peter and knelt down on their knees, and those who were with all kind of sicknesses, diseases, and had demons, were healed and cleansed by Peter's prayer, and they were dismissed rejoicing while having been confirmed in their thinking by the teaching of the True God. But our associates and friends remained and spread out upon the ground, and we reclined each person in the place wherein he knew to have reclined on the previous day. And so we received food, gave thanks and praise, and we went inside and slept.
(Rec. 3:31) But on the next day, according to his custom, Peter arose at his appointed time in the night and found all of us present. He began to speak thus: "I ask and entreat you, my brethren and companions, that if there is anyone who is unable to stay awake, he should not compel himself for the sake of my respect, for this is something that a person cannot quickly do. One can accomplish it within a long period of time, because with different customs at different lengths of times we are able to be changed and tempered, for custom is second nature. For God is witness of me that I am not grieved about this, if a person does not stay awake; but rather, if a person will sleep all night and not complete in the daytime the things of the night, it is indeed not right. For one should earnestly examine doctrine so that the mind may have within it the Remembrance of God alone, because evil cannot insinuate itself wherever His Remembrance is."
(Rec. 3:32) And after Peter said these things, all of us unceasingly and eagerly assured him, saying: "We were greatly satisfied before a little sleep and we awoke, but we were afraid to wake you, because it is not becoming of students to command their benefactor. While, behold, we were compelled to venture something good, for our heart and mind greatly startle us from the joy of these words while driving away and expelling sleep. Because our love for instruction persuaded us first to give heed to this, it prevented us from waking you." And Peter said: "Because then you profess to be awake and attentive from the love of these words, I intend now to recall and completely deliver you not only the reasoning of the things that were spoken yesterday, and agreeably with all appropriate order, but also the words occurring at every time of day in the disputation so that, having befallen to us on all nights when we are especially able to talk among ourselves, we may remember things in their order and complete anything that is lacking from them." And after he said this, he began to show us, regarding the things of the previous day, in what order a disputation of them should have been conducted but was not, due to the opposition's vainglory and love of vaunting, or rather his ignorance. Wherefore he professed: "I have been engaged in deep research and have fully repudiated and made void the matters of the opposition. But those matters of my own, I have neither completely nor openly expounded them." And thus for us ourselves, as appropriate within the order, he delivered us the complete reasoning concerning them.
(Rec. 3:33) But because now dawn broke, he went outside and, as on the previous day, he turned and prayed. He came and stood in the place wherein he was standing on the previous day, and he saw that a great crowd had assembled, and then Simon standing in his usual manner in the midst of the crowd as yesterday. He (Peter) inquired about their well-being and said: "I think that this reproof shall sorrow us and we shall be grieved on account of certain people who after they have approached us and requested to learn from us, when we begin to teach them, covertly spring forth against us as teachers, for they ask as if ignorant but contradict us as if knowledgeable. But perhaps there shall be reckoned someone from among you who will say that the questioner asks in order to learn, but after he has heard and understood what is incorrect, he returns an answer that seems to many as if he had spoken adversely, but in truth the question comes after a question.
(Rec. 3:34) "But I say, then, that teaching has a first part and then a second, and a third, and a thousand others, which if they would be sought, may possibly be found. However, if they are examined without their order, they may seem even impossible. Wherefore it is appropriate for us first to maintain the order of first matters, and whatever one seeks, he should first seek and find that which is correct. Thus, as one begins a journey and therein easily travels the first part, he also runs into the second part. Therein, from the second part, he furthermore especially easily finds the third, and, as much as he travels it all, it especially becomes apparent and easy, like traveling a good highway, until he arrives at the city of truth to which he was seeking to come. Therefore, one who is ignorant, foolish, and does not know the ways of inquiry--like an unfamiliar guide wanders without waiting to acknowledge one who is from the city--is detained outside the Gate of Life and remains outside. And so in the darkness of night he travels disorderly on paths leading to destruction. Now, therefore, when things are sought in their own order, these matters may be found. But for one who is a fool and ignorant without any knowledge of the order of inquiry, it is fitting and right for that idiot either to yield to someone knowledgeable or to learn first the law of inquiry--and this is its very order. Afterward he can form a question and a response of words."
(Rec. 3:35) And Simon returned him an answer: "Then truth is not of every person, but rather of those alone who know the science and order of inquiry, which is not right; for while One is God, not all of them shall be sufficiently able to know the things that are acceptable to Him." And Peter said: "All of them were made equal by Him and sufficiently capable of finding the truth, because not even any one from those considered knowledgeable becomes knowledgeable within a single day. But rather, one is born while ignorant of everything, and thereafter subsequently takes up inquiry, because He prepares the minds of human beings for all knowledge. Or who does not know that they learn things they did not know before?" And Simon said: "You speak truly." And Peter said: "If therefore in worldly arts they first learn and thereafter teach, it is more appropriate for those who claim to prepare souls first to learn and afterward to teach. But they should not, while ignorant, promise any knowledge to others." And Simon said: "However, in worldly arts every person who learns is convinced that he knows, but here the listener does not always listen as learning."
(Rec. 3:36) And Peter said: "One who listens according to order, as is fitting and suitable, recognizes the truth, but because he refuses to take upon himself the myriad of practices corresponding to the truth, he does not confess that he has been convinced. Likewise even many who once learned certain trades abandon them as if they were not useful to them, and they go away to practice something else. But for the sake of excusing themselves for the foolishness of having abandoned something that they learned, they attempt to say something shameful and disgraceful against the trade that they abandoned." And Simon said: "Is it right for every person who hears to believe that whatever he hears is the truth?" And Peter said: "Truly, those who in an orderly manner hear matters that correspond to truth, because they are unable to contradict them, know them in truth if they are willing to be guided by them and also hasten to confess them. However, the fact that others who hear and refuse to give themselves over to do good things shows that it is placed in their own power to do the things that they will. But if all those who heard were either subservient or disobedient, it would have been a natural disposition that anyone obeyed, because it would always have turned out one way for all of them. For as it is impossible to coax a person to become shorter or taller, because nature does not allow this, so also in truth every person either would be converted by the Word or would not be converted. It would be a natural disposition that compelled all of them to always be converted by the Word, or even for no one to ever be converted."
(Rec. 3:37) And Simon returned him an answer: "Teach us, then, what one who loves the truth first ought to learn." And Peter said: "Before everything one ought to inquire what is possible for a human being to be able to find when inquiring, for this is necessary especially because God will judge every person on account of deeds. Thus, a human being must be willing to act readily and must also know what is good or bad. Wherefore I say that a person is able to find nothing that accordingly exists unless he will first be careful with the things on account of which he is judged. And only a Prophet knows things greater than these, which is appropriate, for why would it be necessary for human beings to learn how the world came into being? But for those who are willing, by fear of the One Who caused them to come into being, it follows that they will learn this, but it is not as if I think that students of God's Design can create people, as if they should be troubled and concerned about how He does it. Indeed, they are not even judged on account of this--why they have not learned how the world came into being--but only on account of knowledge of the One Who made it. For we must know that He is just, as by way of justice it is possible to learn of Him. Wherefore even if a person were to recognize that He alone is kind, this knowledge would not suffice for one's Salvation and Life. For while all things now enjoy His Bounty, they now have recognized only that He is kind, and this knowledge has only sufficed for the dead, because they have not done any better than those who did not know Him. However, those who have also known His Justice and have done things corresponding to their knowledge shall even enjoy future blessings forever. Wherefore he appropriately said to the Hebrews who knew Him, `Seek first His Justice,' (Matt. 6:33) as they already knew Him to be kind but did not know His Justice. On account of this they were confused, as they only had kindness in association with God but did not know that He is also just. For He is kind in this present world so that everyone shall be able to be saved, but He is just in the future Judgment so that the worthy alone shall have Salvation and Eternal Life."
(Rec. 3:38) And Simon said: "How is it possible that while He is kind He can also be just?" And Peter said: "For without justice, kindness would be restricted, as injustice would exist. It is indeed kindness: `For He provides the sun and rain to everyone equally, both to the just and also to the unjust.' (Matt. 5:45) Therefore, by giving this He is kind, but equally to both the wicked and the good regardless would be unjust, unless He now gives the sun and rain for the sake of the enjoyment of the wheat seed. But there also grow up with it thorns until the harvest, when for the sake of kindness even justice obtains, and the thorns are cast out and the wheat is gathered in. Thus even now, the just and the unjust enjoy equally of themselves his kind gifts that exist on account of his giving. But on the Day of Judgment, wherein the just ascend to the Kingdom and the unjust are cast out, His Justice shall be seen. But if the wicked equally endured to eternity with the good, necessarily it would not only seem without kindness, but it would even be injustice, or without discrimination and judgment, for the good would have an equal portion with the wicked."
(Rec. 3:39) And Simon said: "I wish to be instructed in one matter alone, whether the soul is immortal, for I am unable to take upon myself the burden of justice unless I have first been convinced of this. For if there is no immortality, nor any such matters, the beginning of the Fear of God cannot stand." And Peter said: "We should first inquire whether God is just, and if it can be found, it will establish all the matters of His Fear and Instruction." And Simon said: "I think you boast of knowing the order of words, but you have now responded disorderly, for when I asked to learn how the soul is immortal so that I might receive the things you promised, you said that we should first inquire whether He is just." And Peter said: "This is greatly and incomparably appropriate." And Simon said: "I wish to learn."
(Rec. 3:40) And Peter said: "Listen then: some human beings have blasphemed Him, worked evil, taken pleasure, and died by suicide upon their own bed; and some of them were esteemed worthy to be honorably buried. But other human beings have praised Him, worked justice, endured hunger in poverty, and died alone for the sake of justice without even being esteemed worthy to be buried. Where then is the Justice of God if there is no immortal soul, so that each person who is lacking something can be made whole? I say, then, that there is appointed a punishment for anyone who has wickedly taken pleasure, but for anyone who for the sake of His Justice has endured all things of tribulation there is the pleasure of eternal blessings." And Simon said: "Indeed, this compels us not to believe, for many good have been afflicted and cruelly expelled from the world, and many wicked who have evilly taken pleasure have died restfully at a prolonged age."
(Rec. 3:41) And Peter said: "The same thing that compels you not to believe convinces us that there is a Judgment sometime. For while our God has been understood to be just, it is necessary that another world exists, wherein every person receives the effect of his freedom and power, and the Justice of God is seen. But unless presently each person were receiving what he has wrought, we would be deceivers for saying that there shall sometime be a Judgment, unless every person presently were receiving as he is worthy. Therefore, the present fact that not always does each person meet with the consequences convinces all of us, who know that God is just, that there is a Judgment." And Simon said: "For what reason, then, am I not convinced?" And Peter said: "Because you did not hear of the True Prophet who said: `Seek first His Justice, and all these things shall be added to you.'" (Matt. 6:33) And Simon said: "Forgive me, for I am unwilling to seek first His Justice before I know whether the soul is immortal." And Peter said: "Only forgive me this, for I cannot do anything apart from what the True Prophet, while near, advised us to do." And Simon said: "You openly appear unable to demonstrate that the soul is immortal, for because of this you babble, knowing that if it can be demonstrated to be mortal, all the tenets of the Fear of God are dissolved and made void. By this I commend your intellect, but I do not approve of your presumption, for you persuade the many wicked souls of human beings that they should overcome pleasure and lust in the hope and expectation of better future things, so that the things that are present shall not be enjoyed here, nor can they find such things there, for in the hour that they die their soul also dies."
(Rec. 3:42) But Peter, after hearing these things, quietly gnashing his teeth, rubbing his face, and sighing, said: "You are craftily wicked and have the venom of the deceiving Serpent within you, for even in the beginning you proclaimed yourself to teach as if wise, and like the Serpent you encouraged there to be reckoned many gods, but after you have been reproved concerning this, you posit and proclaim that there is no god at all and that it is proper and right for there to be either one greater than the true God Who created and made the world, as if He were evil, or many like Him, or even no God at all. And thereafter, when you have not even found these things, you say that you will show that the soul is mortal, so that no one will even live justly on account of a virtuous hope. For it is impossible for a person to be happy and rejoice, although he has wronged others or shall have love, as at another time I may return an appropriate word concerning these matters. This complete wickedness urges you to introduce such misery into the world, and you say about yourself that you are virtuous, but you say about me that I am wicked because I do not allow human beings, on account of the hope of something better, to take up arms, fight against one another, do violence, and practice corruption for the sake of their pleasure and lust according to each person's profit. For how can one rejoice and be happy without any other hope? What then is their pleasure, for they fight and make war with one another? For it is necessary, to those who do evil things to their friends, that they shall suffer from things like and similar to them, either internally or externally. But I know that you are a chief and leader of war and not of peace, of iniquity and evil and not of justice and the Law, for iniquity is the very mother of robbery and crimes, but the Law is the father of peace. Indeed, even now it is not as if I were unable to demonstrate that the soul is immortal. I have feigned anger and I am babbling in order to demonstrate the matter that you requested. For I will speak even it, but not as having been compelled by you; for I know how I should speak it. And you alone I cannot convince, although I warn you, but I will instruct those who are ignorant when it is appropriate."
(Rec. 3:43) And Simon said: "If then you are angry, I shall neither ask, nor do I wish to listen." And Peter said: "If you are seeking a pretext for yourself as wanting to escape, you are permitted to escape even without any pretext. For all the people have heard those words of yours, which are utterly uninformative. For you have neither professed nor demonstrated anything, but you have only been posturing, and after you heard you spoke contrary. But every person is able to do this, as after all demonstrations one can claim that you did not mention something. However, for the sake that you shall see me convince you in one word that the soul is immortal, I will ask you something that every person knows. Tell me, and in one word I shall convince you that the soul is immortal." And Simon, after finding a pretext--as if Peter were angry--and preparing to flee, remained because of the greatness of the promise. And as he remained he said: "Ask me. I will answer you what you said every person knows, so that I may hear in one word, as you promised, how the soul is immortal."
(Rec. 3:44) And Peter said: "I will speak as if you, apart from everyone, know and perceive. Only return me an answer: Which does one who disbelieves find more informative, sight or hearing?" And Simon returned an answer: "Sight is better." And Peter said: "Why then do you seek from me to be convinced about the soul by a word when you are convinced by deed?" And Simon said: "I do not know what you are saying." And Peter said: "If you do not know, go to your house and enter into your home's interior. You shall see an image placed for you wherein is the likeness of a child, who violently died, clothed in purple. Ask him; he can teach you only after he becomes visible, and if you wish, he can even speak with you. But what need is there for you to hear from him whether the soul is immortal, when it is nearby and visible? For how can something nonexistent be seen? But if you do not know of which image I tell you, let us go to your house from this place with ten men."
(Rec. 3:45) And when Simon heard this from him--being dogged in his conscience--he was smitten in his thinking, his face turned pale, and--as I suppose--was afraid lest when he deny this it would be searched out from among his property, or Peter would become angry about it and openly mention it, expose him, and in the presence of everyone he would be exceedingly convicted and exposed. He responded, saying: "I beg you, O Peter, by your goodness, to overcome the wickedness within me. Receive my repentance and you shall find me to be a helper in your preaching, for now by trial I have learned that you verily are a prophet of the True God, because you alone know the hidden affairs of human beings." And Peter said: "You see, O my brethren, that already Simon has repented. After a little while you shall see him again continuing in his disbelief. For he thinks of me, that I am a prophet, because I have revealed the evil things done by him in secret, and he has professed that he is repentant. But as I do not lie about myself, neither is it permissible for me so that this unbeliever shall be saved or unsaved. For the heavens and the earth bear me witness that I did not tell him these things by prophecy, as if by some mystery I spoke correctly before the multitude, but I learned from some people who were his helpers and now are of our faith, and I spoke. Because I learned and then I spoke, it was not as if by a prior custom I spoke what you have heard."
(Rec. 3:46) But Simon, after having heard these things, began to scorn and act violently, speaking thus: "O dishonorable one and filled with deceitful learning, how have you triumphed by chance and without truth? For I did not speak and repent as if lacking knowledge, but for the sake that you would think that I had repented and, being your disciple, you would adduce and expound all the hidden things that you promised so that I might finally reprove you. But you, because you are devious, understood that I claimed in dissimulation to have repented, and you assented to me as if ignorant of trickery for the sake of first exposing me before the ignorant multitudes. But having understood that after this shame I would be compelled by anger to claim that I did not truly wish to repent, you first proclaimed disbelief about me so that you would have certain victory if I remained in the repentance I professed, or if I would not remain. Furthermore, you are even cunning in that you foreknew, but I was overcome by a trap, for I did not formerly know your deceit. But you knowing mine, by then employing this trick, by chance have triumphed without truth. But I know why I did not know, for I stood by and spoke with you on account of my goodness, and I received you. But now I will show you my divinity, so that you will fall down and worship me.
(Rec. 3:47) "I am the first power and without beginning, for I shall have existence throughout all time. I entered into the womb of Rachel and was born as a human being so that I could appear to human beings. I have flown and been mingled with fire and air. I have given the breath of life to images and I have made stones into bread. I have flown from mountain to mountain, being carried by the hands of angels, and I came down to the earth. And these things are such that, not only at that time did I do them, but even now I am able to do them, so that by deed I shall convince everyone that I am your Jesus who stands to eternity. And I am able to resurrect those who believe in me. But your words are empty, nor can they show anything true by deed, as the one who sent you--who was a sorcerer--was not even able to save himself from the cross."
(Rec. 3:48) And after Simon said these things, Peter returned him an answer: "Do not transfer your affairs to others, for you are a sorcerer by having confessed to have done such things. You have been openly reproved, but our Teacher, who is the Son of God and is a human being, is good; and when appropriate it has been told that verily in truth the Son of God is only this Jesus, and furthermore, it shall be told. But unless you confess that you are a sorcerer, I will go with many to your house and thereupon it shall be made known and revealed who is the sorcerer." And after Peter said these things, Simon began to blaspheme so that there might be confusion and his reproof would not be seen, and Peter, on account of his blasphemies, would withdraw himself so as not to be thought to have been overcome. But yet, Peter drew near and remained, for he was willing to rebuke him.
(Rec. 3:49) The people became angry over Simon, and they repelled and drove him out from the gate of the courtyard, and only one followed after him when he departed. Then after there was silence, Peter began to speak: "With a patient spirit, you ought, O my brethren, to endure those who are wicked, while knowing that even God, Who could have previously cut off and annihilated them, bears with them until the day wherein He has determined the Judgment of every person. Is it therefore not appropriate that we should also bear what even God bears? But why should not we also bear dishonor with meekness and spiritual purity, when even the One Who is more honorable than all is despised, and while capable of avenging himself, He is now unwilling, for the sake that His Patience may be known and all the wicked may be reproved? For even if the Evil One had not found Simon, he would have found another: `For it is a necessity that offenses come to the world, but woe to those by whose hand they come.' (Matt. 18:7) (Luke 17:1) Wherefore it is appropriate for us to mourn and grieve over Simon, for he has become a chosen vessel of the Evil One. But he would not have gone astray and would have prepared a teacher for himself if that one had not received power over him. For why--even if he does not believe in our Jesus--would he especially convince himself that souls are immortal? For why--although demons delude him--would he then think that he possesses the soul of a violently killed boy for his own service? Truly, it is a demon. Wherefore I spoke things corresponding to his own opinion, for I mentioned-- although he also heard it from the Jews--that there is a Judgment on account indeed of those who injure the true faith, sin, and do not repent. The Evil One accordingly appears to those complete in their sins, and he deludes them with these things, for they no longer have any place for repentance.
(Rec. 3:50) "You therefore who are repentant and converted, bend your knees to God." And after Peter said these things, the entire multitude bent down upon their knees. Peter then lifted his eyes, and with weeping and tears he prayed that God, in His Mercies and Grace, would receive those who had drawn near to Him. And after he prayed he said: "Gather together early tomorrow." And he dismissed the multitude and then, according to our custom, we received food and slept.
(Rec. 3:51) When therefore Peter arose at the time of night determined for him, he saw all of us awake and he inquired about our well-being. Nicetas spoke to him first: "If you permit me, my lord Peter, I have something to say." And Peter said: "I permit not only you, but also all of you, and not only now, but even at anytime, so that everyone can confess the part of his soul troubling him and healing may be conveyed to him. For matters that are silent, because they are unknown to us, tarry and delay within the soul, and they make healing difficult therein. Therefore I am unable to offer a word that is appropriate and fulfilling for silent matters unless they declare the things afflicting the limb that hurts them. But when they do not declare it, God alone is able to heal as is appropriate. However, we are able to recognize each person who is silent and secretive in his thinking after a long time. For when we orderly make instruction from the beginning by means of all demonstrations, we can meet each person, for it is impossible after we have met all things spoken against us with explanations that we cannot pass by when it is also concerning a matter necessary for each person. But a delay of much time can accomplish this when it has the help of the order of arrangement, as I said it can accomplish all things necessary. But even now, speak whatever you will."
(Rec. 3:52) And Nicetas said: "We thank you, O Peter, for not being resentful, but this is what I wish to learn: Why is Simon thus able to do the things that he has done against God?--for he did not lie about any of the things that he openly proclaims to have done." And Peter began to speak thus: "There is One God, then, Who wants to bring forth good friends for His firstborn Son. But because He knew that they would be unable to be good unless they were given a conscience and free will ruling over the soul, so that of their own will they might become whatever they will--but if they do not exist after this manner, they cannot truly be good unless they can willingly become what they are; by this they would be unable to become anything else--for this reason He gave them the power to be whatever they will, but He also foreknew that, because they have the freedom in their self-ruling will, they may choose to do of the good, but also of the bad. And so He has permitted the entire multitude of human beings, being divided into two groups, to choose for their two groups which king and place to have. The first of them who ruled rejoiced in destruction, but the other who will rule rejoices in the good and has appointed the righteous to be saved and delivered. Therefore, the two of them were predetermined a purpose by the Law that does not pass away. (Matt. 5:18) Of these same matters, for the sake of the many with us, there is something useful that I want to recall. It is not for your sake, O Clement--as I have at another time delivered you a discourse concerning Predestination--but for the sake of those standing with us, so that even Nicetas who has asked for an explanation of this matter can learn for what reason contrary to myself, who am the Preacher of Truth, Simon, who is reckoned contrary, is able to work wonders such as these.
(Rec. 3:53) "At first, then, it is determined by God that he is evil who disdains something that is to his advantage while seeking to receive. For how can he thus be good and love human beings without loving himself? Who then is not an enemy who cannot be a friend of himself? Therefore, for the sake that those who choose evil and those who want to be with good things may be openly seen, God has hidden that which is greatly advantageous, the possession of the Kingdom of Heaven, as if a person were to hide a treasure and place it so that it cannot be found, as no person by his own power shall be able to find it. However, He has brought a report concerning it, in all generations by diverse names, to the hearing of every person, so that those who did not seek anything that is to their advantage, by despising their advantage, shall be shown to be wicked and be deprived of it, for they did not want to obtain it. But those who in the love of truth have sought something that is to their advantage, and shown themselves to be good, shall find it. It is not by their own power, but by the Will of the One Who hid it, so that to the just who seek Him He may grant them to find it. If therefore more than everything a person will love it, he shall be able to receive it. But if not, he shall not even know about it, although indeed he may be wiser than everyone.
(Rec. 3:54) "Therefore, we are obligated to it more than everything--I say more than riches, rest, appetite, parents, relatives, and friends--since He valiantly sent forth both custom and conviction at Sinai, and such things as are like them. If therefore a person will wisely seek it, he shall be able to attain it, but if a person is rich and prefers present riches and loves glory, he has something he has preferred and does not know whether it shall remain. If then one chooses appetite and also takes pleasure therein, however much he attains is not as much as he wishes. But if one loves rest, what indeed is restful? If then a person honors anything else before God, he is foolish. For if it be parents, they die, if kindred, they do not remain, if friends, who is a friend without the Fear of God? But if at first the truth takes not hold, and if then he disdains receiving something that is to his advantage, he is so completely evil that in his wickedness he greatly surpasses the wickedness of the Prince of Evil. Because he obeys a habit that convinces him and is not uprightly occupied with the Goodness of God, he then disdains his own advantage so that he cannot be delivered and saved.
(Rec. 3:55) "Therefore because they thus--as I say--are negligent of such things, ten pairs have been appointed for the world as a test for all those present, as for example in Egypt. For at the time when the people were dwelling there, Moses appeared and petitioned the king that the Egyptians should let the Hebrew people leave Egypt, so that they might return and come to the land of their fathers; but he consented ten times and likewise refused ten times. Wherefore each time he refused, a plague smote all the Egyptians, and when he repented he was again set free. And he suffered these grievous things ten times with the Egyptians, his associates to whom he was at fault, for when Moses by God's Commandment avenged the people, the king was liable. For the sake that there would be a sign for Moses, he told him that he would provide him with some wonder. He then, by the Commandment of God, cast the rod he was holding down onto the ground, and in truth it became a serpent. But when in the same hour he was by necessity convinced, the evil party, who by their own freedom and will were sorcerers, seemed similarly able to work by the Faithfulness of God, and they perverted the king along with the Egyptians so that they would not believe, as is becoming of their own will. Because of the similarity they thought that Moses was not sent by God to summon the people, as he was able to do this while even the Sorcerers were able to do similar things, as they thought--although the name `Sorcerers' should have been sufficient to recognize that it chanced by opinion that these things were done by them, as even the Tradition intimates. Similar things up to a certain extent were the Sorcerers, as it is said, capable of performing. However, with the final plague there occurred the death of their firstborns. Meanwhile, Moses sacrificed a lamb and redeemed the people with the blood, until with entreaty they even brought gifts to them and asked all the people to depart from them.
(Rec. 3:56) "Therefore, thus even now in our time do I see my own affairs. For as in the time when Moses, with signs and wonders, was persuading the king and the Egyptians to believe in God, the Sorcerers then, in opinion doing things similar to his own, prevented the unbelievers from being redeemed. Thus, even now that I have gone out with signs in order to persuade those from the Gentiles to believe in the True God, Simon the Sorcerer stands opposing me and works things that seem similar to my own, as even his masters stood opposing Moses the Servant, so that those from among the Gentiles who wrongfully judge such matters shall be made manifest, but those who justly (judge) shall be delivered and saved." And after Peter said these things, Nicetas said: "I request of you, for the sake of what is in my memory, to permit me to speak something that I wish." And Peter rejoiced at the studiousness of the disciples and said to him: "Speak."
(Rec. 3:57) And Nicetas said: "What then did the Egyptians do wrong at that time by not believing Moses, for even the Sorcerers did similar things, although by illusion? But what if even I were at that time? Would I not, by the fact that the Sorcerers did similar things, also have thought either that Moses was a sorcerer or that the Sorcerers acted by the Will of God? For I would have thought that sorcerers could not do similar things, even though it be until the hour that one was sent by God, but these things are yet present. What wrong do they do who believe in Simon by such wonders--or are these not indeed wonders: to fly through the air, to be mingled with fire, to make statues walk, and to exhibit stone dogs that can bark as if alive--because they do not know to distinguish false wonders from those that truly exist? But with these things he can be reckoned to have made stones into bread and a thousand other things. If then one who believes because of wonders does wrong, how is it inappropriate? A person could say that even those who believed in our Lord did wrong, because he worked signs and wonders."
(Rec. 3:58) And Peter said: "I receive your studiousness, for you have not hidden anything within your soul that troubles faith. Wherefore, even a remedy is possible for you to receive. Do you remember, then, that I said that the evilest of all is one who disdains learning something that is to his advantage?" And Nicetas said: "I remember." And Peter said: "But furthermore also this: how God has hidden His Truth so that, to those who inquire in the love of truth, He will grant them to find it?" And Nicetas said: "Even this have I not forgotten." And Peter said: "What then do you think, that God has buried His Truth in the earth and placed a mountain upon it so that they must greatly dig in order to be able to find it? But it is not so; rather, as even the earth and the mountains are covered by the veil of the heavens, thus are even His Delights, for He determined them to be hidden so that they may be discovered by those who are worthy.
(Rec. 3:59) "As I formerly said, the first of all the pairs that comes is evil, but the second is good, so that whoever justly approaches these matters, if he is simple and wise, will certainly come upon the truth. For if at the coming of the first the simple one believes his words and signs, afterward the true one-- whenever he comes--makes the first not to be believed. Therefore the simple one, who chooses to believe every person, believes the second who is good, and he is changed. And so he then learns that it is not right to believe every person. You recognize from the sequence and order of the things said, if then he shall not be convinced by the second, he is rightly found unjust because he acts unjustly, for it is unjust for him to believe the first but not to believe the second. Or rather, he should explain the reason why he believes the first and does not believe the second. But if he cannot explain, indeed the simple one is contentious, and he approaches these matters without examination. Without proof, then, and according to chance, he casts himself as it happens, like when those who visit idols do homage. By an evil habit, they love the things that hurt them and do not want knowingly to forsake these evil things, and they perish as if thinking they hurt themselves. If therefore this shall happen to those who despise their own advantage, it is impossible thereupon for those in the Fear of God to be simple on account of those remaining with them in evil--that is, those contentious to the truth shall come upon them, and then the things said about the simple. If then a person who is wise is unjust, even he shall come upon these matters without anything profitable to his wisdom for discovering virtue. For it is just that one, either disbelieving or believing the first who comes, should also do likewise to the second. But I say that if he knows the truth, and he disbelieved the first, he should not also disbelieve the second. For it is unnecessary, as is a healthy person near a physician who heals. But if the person believes the first, he should also believe the second, for when he is smitten by the deception of the first, he has need of the healing of the second. Behold then, you have heard the reason why the Evil One comes first and then the better one second. But concerning signs and wonders with things corresponding to them, the wonders appropriately distinguish them, for the Evil One works things without any use in them, but the better one, things that are helpful.
(Rec. 3:60) "For it is useless to show these things: statues walking, stone dogs barking, mountains leaping, and such like things that they say Simon did at one time. But they are all helpful things that our Lord did, for he made the blind to see, the deaf to hear, and the lame and feeble to be straightened. Furthermore, he even drove out demons, healed the sick, and raised the dead, like all the things that you also see me do--things that are useful and merciful for human beings. The Evil One does not do these things, except at the end for one time only, when he has mixed up the good signs, he will then drive out demons and expel sicknesses. Wherefore, as having transgressed his own bounds, being divided against himself, and having fought against those of his own from the Principality that he turned away toward himself, he shall thereat be cast down for the sake of coming upon the limits of greatness in order to attack the just who have learned that `A good tree yields good fruits, but the bad, bad,' (Matt. 7:17) which have to pre-indoctrinate. Even in the ninth pair does the Evil One come with those of the Good One, but in the tenth pair he works beautiful wonders so that if it is possible he may deceive all the fallen elect.
(Rec. 3:61) "Ten therefore are the pairs: those from Adam, Cain and Abel; and the second, then, was in the days of Noah; and the third, Pharaoh and Abraham; and the fourth, the Philistines and Isaac; and the fifth, Esau and Jacob; and the sixth, John and the Lawgiver; and the seventh, the Tempter and the Son of Man; and the eighth, Simon and myself, Peter; and the ninth, the Sower of the Tares and the Evangel that is sent out for repentance after the Holy Place has been destroyed and for its desolation they set up an abomination; and the tenth, the one who is against the Messiah and the Messiah himself. But the one who is against the Messiah comes and prepares assistant armies, so that by him shall be led astray those who had not formerly believed in him (the Messiah), for in the ninth pair he forewarns and announces Eternal Life, if they would remain just and not fall into error by the anointing of the Evil One. Thereupon the matter becomes entirely different, as at another time with discourses I will make a conclusion regarding the pairs in a longer account." And after Peter said these things, Aquila said to him: "In truth, continual teaching is necessary, so that a person may be encouraged all the time regarding each one of these things."
(Rec. 3:62) And Peter returned him an answer: "Who then takes upon himself the continual exhortation of teaching, unless he desires to redeem his soul, and he abstains from everything so that he may continually be able to hear the Word? He alone is reckoned wise by the True Prophet, as before everything he shall be saved and redeem himself. For who is willing to take it upon himself to throw everything away and save himself for the sake of advantage and gain, unless he is wise, understanding how much of a difference there is between temporal and eternal things, between little and infinite things, and between human beings and the All-Powerful God? And who expects to receive eternal blessings, except for a good human being? And who then is good, unless he loves God? And who then loves God, unless he acknowledges His Wisdom at every time? But how can a person acknowledge it unless he will continually listen to it, marvel therein, honor it with the things due to it, and love Him? For who loves Him, without first honoring Him with due honors and lovingly making supplication with praises and prayers to Him? But a great loss is reckoned against him, if even for a moment of an hour one is urged to speak about some other thing, for the soul that is filled with Love of God is unable to regard and take heed of some other thing, unless it is something acceptable to Him. For those unwilling first to take heed in their mind of things acceptable to Him, and then to speak accordingly, have remained as if in a great darkness and are unable to see the heavenly light before they begin an inquiry concerning the thousands of things troubling to them. For because they have accustomed themselves to deceptive evils, when they hear about God as in a discourse, they are not content therewith being enlightened by the Law, but they are grieved with it."
(Rec. 3:63) And while Peter was saying these things, dawn broke, and there came one disciple of Simon while shouting and crying out, saying: "I beg you Peter, receive me, a wicked one who has to a certain degree been caught up by Simon the Sorcerer, for I was hung up with him as if with a heavenly god, as having been astonished at him through the wonders performed by him. But when you spoke with him and he was admonished and seen to be a wicked human being, and no one followed after him, I was the only one who followed with him because I had not yet fully recognized him to be wicked. He saw me following him, said to me, You are blessed,' and he led me to his house. And at midnight he began to speak to me: I will make you better than all human beings if you shall be willing to remain with me until the end.' But when I promised him that I would remain with him at every time, he demanded an oath from me that I would guard the truth with him. And he thus bound up a bundle of unclean and secret things, and he made me wander after him. He commanded me to wander after him, but when we came to the sea a boat was found waiting for him, and he entered it alone. He took up the bundle and after a little while he came out, although he did not have the bundle that he brought in with him. Apparently, he had thrown it into the depth of the sea. He requested of me that in the same hour I should journey with him while saying: Once I have gone to Rome, I am so entirely capable of being successful that they will think me to be a god, and I shall be esteemed worthy of honor from every person. Thereupon I will make you rich with money and, if you desire to return hither with many things, I will send you off.' But when I heard these things from him, I perceived that they were without any promise of God in them, and I recognized him to be a sorcerer and a deceiver. I said to him: I implore you, forgive me; for my legs hurt. Wherefore I am unable to leave Caesarea. But furthermore, I also have a wife and infant children, and I cannot forsake them.' But when he heard these things, he reviled and reproached me, and he went out alone toward Dora and said: `You shall be sorry when you hear of the things that happen to me in Rome.' And after he said these things, he set off to Rome, but I came here in the same hour so that you might receive me, for I am sorry about the things with which I was formerly occupied."
(Rec. 3:64) And after the one who came in to us had said these things, Peter ordered him to wait for him in the area of the courtyard. But while he was waiting, Peter came, entered, and then, seeing that the immense multitude was greater than on all days, he stood in the place of the previous day, showed them the one who came in to him, and began to speak thus: "This man, my brethren, who I show you, earlier came to me and informed me about the sorcery of Simon, how he has thrown his magical crafts into the depth of the sea, not as if having repented, but because he fears lest he shall be convicted and exposed. But he entreated him, as he has said, and promised him worldly gifts; and when he said he was not persuaded by him, he reviled and reproached him, departed, and accordingly says he prepares to make a voyage to Rome." And after Peter said these things, the man who came in to us openly informed the crowds who were standing by of all the hidden and wicked things of Simon and his works. But while the people were grieving over the sorcery of Simon and his wicked works, Peter said to them:
(Rec. 3:65) "Do not be grieved about the things that he has done, but rather take heed of the things that are yet to be. For the things that he has done are finished, but the things that are yet to be must yield a trial to those who fall into them: `For offenses are never lacking from the world,' (Matt. 18:7; Luke 17:1) so long as he allows the adversary willingly to act impudently, in order that those who are discerning and friends of learning may be delivered and saved, but those who are indiscriminate and despise themselves shall fall by the hand of the Deceiver and be marked. Therefore, because even you have heard how Simon went out in order to preoccupy the hearing of the Gentiles who were called to Salvation and Life, it is necessary for me to go out in his footsteps and to rectify and answer the Gentiles who are corrupted by him. But because it is just, on account of you yourselves who, behold, are now inside the Wall of Life, I will work great Providence. Because, if one who has now been acquired by him shall be lost, there shall be a great loss by him, but if one who has not yet been acquired shall be prepossessed, there shall be gain. But if not, by the fact that he alone was not acquired there is by him a loss. Therefore, for the sake that you shall increasingly be convinced of the truth, and also the Gentiles who were called to Life shall not be greatly prepossessed with evil, I want to establish Zacchaeus as a pastor for you. But I, from today, shall remain three months with you, and I will go out to the Gentiles so that I may also overtake them, lest after they are greatly prepossessed by the sorcery of Simon they shall be able to be healed with difficulty."
(Rec. 3:66) But after he said these things, the entire multitude wept, for they heard that he was going to depart. Peter then, because his passion for them had grieved him, also wept. And he lifted up his eyes to the heavens and said: "We ask of You God, Who has established the heavens, the earth, and all that is in them, that You would comfort and encourage those who take refuge and remain with You. For because of their love for You, they love me, who am a true Teacher of Yours for them. Wherefore preserve and deliver them with Your compassionate Right Hand; for neither Zacchaeus nor any other human being is sufficient to be a guardian for them." And after he said these things and things corresponding to them, he placed a hand upon Zacchaeus and prayed over him that he would blamelessly keep the lot of the episcopacy. He then appointed twelve elders and established four ministers, and he said to them: "I have established Zacchaeus as Bishop for you because he is great in the Fear of God and also in learning. Because he is the image of the Messiah, honor him, while listening to him for the sake of your very Salvation and Life. After even this, you should be convinced that he brings the honor and dishonor that is near him to the Messiah, and from the Messiah it is offered up to God. Therefore listen earnestly and diligently to teachings from him, and the counseling and instruction from the elders, but also the discipline and encouragement from the ministers. Give aid to the widows, help the orphans, and have mercy upon the poor. Chastise the youths and altogether, I say, confirm and help one another in everything, so that when you worship God the Creator of the heavens and the earth, and you believe in the Messiah, actively loving one another, you will prove the work of your love."
(Rec. 3:67) And after he said these things and others like them, he preached to them and said: "Because I wish to remain three months with you, whoever is content and willing from you should be baptized so that the wicked things that were formerly done may be voided for him, and by now doing good works he may become an inheritor of eternal blessings. However, he must draw near to Zacchaeus and tell him his name, so that he may hear the Mysteries of the future Kingdom from him. He must remain in earnest fasting and examine his soul, and thus after three months have been completed and the Passover has drawn near, he may be baptized. Then shall every person who is willing from you be baptized in life-flowing waters while the glorious Threefold Invocation is pronounced over him and he learns something worthy and appropriate. But first he shall be anointed with oil that is prepared with Holy Prayer, so that after you are sanctified you may be able to receive the Holy."
(Rec. 3:68) But then he spoke many things about Baptism, dismissed the multitudes, and entered into his accustomed house of lodging. But while we twelve stood by--I say then, Zacchaeus, Zephaniah, Joseph, Micah, Eliezer, Phineas, Lazarus, Elisha, and I, Clement, and Nicodemus, Nicetas, and Aquila--he spoke thus, saying: "Let us consider justice, O my brethren, now that we have a goal, so that the Gentiles may be able to receive some benefit. For while you stand by, you have heard that after Simon considered these things he decided to go out first. From here, then, it is right for us to draw near all the places where he has been defiant and willing to work, so that we may reprove him. But because it is unjust to forsake those who have here taken refuge with us and prefer in honor the Salvation of those who are still altogether far away from us, I have decided to remain with them here three months and make them strong and vigilant with themselves. But I cannot completely abandon those who are far off, lest by a lengthening of time those who are prepossessed by evil doctrine shall have difficulty departing from it. Wherefore I wish to do this, if it also seems good to you. In the place of Zacchaeus, who has here been established as Bishop, we will add Benjamin Barsabas to the number of the twelve, and replace Clement, whom I have determined to be with me at every moment--as being from the Gentiles he is greatly thirsty for the Word-- with Hananiah son of Safra. He then replaced Nicetas and Aquila--for they also had been newly instructed in the Word of the Messiah--with Rubelus, the brother of Zacchaeus, and Zechariah the Builder." In this way, then, he introduced four in the place of four within the number, so that we might be with him at every time--I, Clement, and Nicetas and Aquila."
(Rec. 3:69) And to those twelve he said: "I want you after tomorrow to go out to the Gentiles in the footsteps of Simon, so that you may send to me and inform me of the things done by him. But furthermore, you must make trial of the will of each person, and concerning my own coming, which must certainly happen, you must inform them beforehand. But for the sake of not speaking lengthy things to you, you must prepare them so that they will long for my own coming." After he said these things and others like them, he again said: "Regarding these matters, O my brethren, each one of you should speak whatever pleases him, lest something good pleased me myself while being incorrect." Then all of them, as if with one breath, praised him and requested him not to do anything by their own council, but rather only to review whatever was acceptable to him. And they said: "It is immediately seemly and just for us to fulfill whatever is commanded of us by you." And after they said these things, he sent for Benjamin, Hananiah, Rubelus, and Zechariah. And when they came, in like manner as was seemly, he also spoke with them.
(Rec. 3:70) Therefore, after that one day they came and said: "Do not think of us, O lord Peter, as grieving not a little, for we are deprived of the word of your discourse for three months. However, for the sake of benefit we will readily do whatever you command, while at every time we see your countenance within our mind. And now, we shall go forth happy and restful, as you have commanded." He then prayed over them and escorted them out. But when those who were sent out before him--instead of Zacchaeus, Benjamin Barsabas, Zephaniah, Joseph, Micah, Eliezer, Phineas, Lazarus, Elisha, Nicodemus, and instead of Hananiah and instead of Nicetas, Aquila, Rubelus, and Zechariah--had then gone out, Peter entered and stood in the place wherein he customarily spoke. And when he saw that the multitude, which was exceedingly great, was looking at him and crying--because on the previous day he told them that he was yet to leave them on account of the exigency of Simon--he looked at them. Even he was recognizably grieving like them, for he was concealing his tears, but it was evident to them from his unsteady voice that, like themselves, even he was suffering and grieved within his soul.
(Rec. 3:71) However, rubbing his face with his hand, he said: "Be heartened and take courage, my brethren, for you have compassionate souls. Therefore we ought to encourage and strengthen ourselves with upright thinking, referring all things to God, Who has chosen us first to honor His Will alone. For if because of my affection for you I were to stand against His Will, and to consent to remain with you, is He not now able by death to send me on the passage of a farther journey? Wherefore we should willingly endure the short, as just fearers of Him who have separated and chosen to obey the Will of God in everything. Even you, on account of enduring everything with upright faith, ought to obey, for I know that you also love me for no other reason than because of your love for Him. Therefore, as Friends of God, fulfill and follow His Will; but with these things, consider what justice is. For how wicked would it have been if, while you were being led astray by Simon who had come to you, I had not come, being taken away from those earlier brethren who were there, while behold, you had Zacchaeus, a virtuous and good man? Even by such reasons, then, even this would be evil, for Simon draws near to the Gentiles who are completely alone. Shall I not go out to them, myself being taken away from you? Let us then be fearful and wary, lest by unjust affection we accomplish the will of the Evil One.
(Rec. 3:72) "But then I shall remain with you for three months, during which you should earnestly and diligently draw near and hear the Words of Life, and when the three months have been completed all who can justly defend me may go out. But I say, `justly,' so long as they do not grieve any one of those who does not approve, or a faithful wife, or they have some other contrary constraining thing with them." However, he spoke with them during every day of those three months, and when the Passover had then approached, he baptized more than a thousand there.
(Rec. 3:73) But during those days he received a letter from those whom he had sent out before him, which made known the wicked deeds of Simon. And there was then within the letter how Simon, from the day he went out from Caesarea, was in every city leading astray multitudes, despising and reviling Peter, and collecting much in Tripolis. But this was his (Simon's) entire plan: that when Peter had appeared, even no one would give hearing to him (Peter), as if he were "a sorcerer, godless, despised, crafty, idiotic, promising things that cannot possibly exist, and asserting that the dead shall rise, which is impossible. Anyone who makes trial, namely of these hidden matters, he will secretly kill by means of the people who are his helpers. Because of this, my having overcome and exposed him, I am afraid of his trickery and have fled, lest he kill me by his sorceries or secretly deliver me over to the slaughter."
(Rec. 3:74) Therefore Peter, when it was before the last day of Passover, read the letter to the multitude and spoke with them so that in everything they might obey Zacchaeus, who had been appointed by him as Bishop for them. And thereupon, he entrusted elders to the people along with ministers for them, and, as was fitting and right, he spoke with them and commanded them. And he said to them: "I will winter in Tripolis." But thus, the words publicly spoken there before everyone were not fully explained on account of unworthy people. He completed them for us among ourselves, as to his friends, and he commanded me to write them down in books and send them to you.