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BnaiAmenEbionites.md

@ -29,85 +29,85 @@ of by Yeshua and faithfully recorded in Aramaic by Matthew and others.
In the Panarion of Epiphanius of Salamis (Epiphanius, Panarion 30.13.2-3),
we read:
* In the Gospel that is in general use among them (Ebionites) which is
* called "according to Matthew", which however is not whole and
* complete but forged and mutilated - they call it the Hebrew's Gospel
* - it is reported:
In the Gospel that is in general use among them (Ebionites) which is
called "according to Matthew", which however is not whole and
complete but forged and mutilated - they call it the Hebrew's Gospel
- it is reported:
* There appeared a certain man named Jesus of about thirty years of
* age, who chose us. And when he came to Capernaum, he entered into
* the house of Simon whose surname is Peter, and opened his mouth and
* said: "As I passed the Lake of Tiberias, I chose John and James the
* sons of Zebedee, and Simon and Andrew and Thaddeus and Simon the
* Zealot and Judas the Iscariot, and you, Matthew, I called as you sat
* at the receipt of custom, and you followed me. You, therefore, I
* will to be twelve apostles for a testimony unto Israel."
There appeared a certain man named Jesus of about thirty years of
age, who chose us. And when he came to Capernaum, he entered into
the house of Simon whose surname is Peter, and opened his mouth and
said: "As I passed the Lake of Tiberias, I chose John and James the
sons of Zebedee, and Simon and Andrew and Thaddeus and Simon the
Zealot and Judas the Iscariot, and you, Matthew, I called as you sat
at the receipt of custom, and you followed me. You, therefore, I
will to be twelve apostles for a testimony unto Israel."
*
And:
* It came to pass that John was baptizing; and there went out to him
* Pharisees and were baptized, and all of Jerusalem. And John had a
* garment of camel's hair and a leather girdle about his loins, and
* his food, as it is said, was wild honey, the taste if which was that
* of manna, as a cake dipped in oil. Thus they were resolved to
* pervert the truth into a lie and put a cake in the place of locusts.
* (Epiphanius, Panarion 30.13.4-5)
It came to pass that John was baptizing; and there went out to him
Pharisees and were baptized, and all of Jerusalem. And John had a
garment of camel's hair and a leather girdle about his loins, and
his food, as it is said, was wild honey, the taste if which was that
of manna, as a cake dipped in oil. Thus they were resolved to
pervert the truth into a lie and put a cake in the place of locusts.
(Epiphanius, Panarion 30.13.4-5)
* And the beginning of their Gospel runs:
And the beginning of their Gospel runs:
* It came to pass in the days of Herod the king of Judaea, when
* Caiaphas was high priest, that there came one, John by name, and
* baptized with the baptism of repentance in the river Jordan. It was
* said of him that he was of the lineage of Aaron the priest, a son of
* Zacharias and Elisabeth : and all went out to him. (Epiphanius,
* Panarion 30.13.6)
It came to pass in the days of Herod the king of Judaea, when
Caiaphas was high priest, that there came one, John by name, and
baptized with the baptism of repentance in the river Jordan. It was
said of him that he was of the lineage of Aaron the priest, a son of
Zacharias and Elisabeth : and all went out to him. (Epiphanius,
Panarion 30.13.6)
* And after much has been recorded it proceeds:
And after much has been recorded it proceeds:
* When the people were baptized, Jesus also came and was baptized by
* John. And as he came up from the water, the heavens was opened and
* he saw the Holy Spirit in the form of a dove that descended and
* entered into him. And a voice sounded from Heaven that said: "You
* are my beloved Son, in you I am well pleased. " And again: " I have
* this day begotten you". And immediately a great light shone round
* about the place. When John saw this, it is said, he said unto him :
* "Who are you, Lord?" And again a voice from Heaven rang out to him:
* "This is my beloved Son in whom I am well pleased." And then, it is
* said, John fell down before him and said: "I beseech you, Lord,
* baptize me." But he prevented him and said: "Suffer it; for thus it
* is fitting that everything should be fulfilled." (Epiphanius,
* Panarion 30.13.7-8)
When the people were baptized, Jesus also came and was baptized by
John. And as he came up from the water, the heavens was opened and
he saw the Holy Spirit in the form of a dove that descended and
entered into him. And a voice sounded from Heaven that said: "You
are my beloved Son, in you I am well pleased. " And again: " I have
this day begotten you". And immediately a great light shone round
about the place. When John saw this, it is said, he said unto him :
"Who are you, Lord?" And again a voice from Heaven rang out to him:
"This is my beloved Son in whom I am well pleased." And then, it is
said, John fell down before him and said: "I beseech you, Lord,
baptize me." But he prevented him and said: "Suffer it; for thus it
is fitting that everything should be fulfilled." (Epiphanius,
Panarion 30.13.7-8)
* Moreover, they deny that he was a man, evidently on the ground of
* the word which the Savior spoke when it was reported to him:
Moreover, they deny that he was a man, evidently on the ground of
the word which the Savior spoke when it was reported to him:
* "Behold, your mother and your brethren stand without." namely: "Who
* is my mother and who are my brethren?" And he stretched his hand
* towards his disciples and said: "These are my brethren and mother
* and sisters, who do the will of my Father."
* (Epiphanius, Panarion 30.14.5)
"Behold, your mother and your brethren stand without." namely: "Who
is my mother and who are my brethren?" And he stretched his hand
towards his disciples and said: "These are my brethren and mother
and sisters, who do the will of my Father."
(Epiphanius, Panarion 30.14.5)
* They say that Christ was not begotten of God the Father, but created
* as one of the archangels ... that he rules over the angels and all
* the creatures of the Almighty, and that he came and declared, as
* their Gospel, which is called Gospel according to Matthew, or Gospel
* According to the Hebrews?,
* reports:
They say that Christ was not begotten of God the Father, but created
as one of the archangels ... that he rules over the angels and all
the creatures of the Almighty, and that he came and declared, as
their Gospel, which is called Gospel according to Matthew, or Gospel
According to the Hebrews?,
reports:
* "I am come to do away with sacrifices, and if you cease not
* sacrificing, the wrath of God will not cease from you."
* (Epiphanius, Panarion 30.16,4-5)
"I am come to do away with sacrifices, and if you cease not
sacrificing, the wrath of God will not cease from you."
(Epiphanius, Panarion 30.16,4-5)
* But they abandon the proper sequence of the words and pervert the
* saying,
* as is plain to all from the readings attached, and have let the
* disciples say:
But they abandon the proper sequence of the words and pervert the
saying,
as is plain to all from the readings attached, and have let the
disciples say:
* "Where will you have us prepare the passover?" And him to answer to
* that: "Do I desire with desire at this Passover to eat flesh with
* you?"
* (Epiphanius, Panarion 30.22.4)
"Where will you have us prepare the passover?" And him to answer to
that: "Do I desire with desire at this Passover to eat flesh with
you?"
(Epiphanius, Panarion 30.22.4)
### Clementine Homilees
@ -120,170 +120,168 @@ They also contain information of the daily lifestyle and diet of early
Nasarene leaders such as Peter. We learn that Peter bathes in flowing water
every morning before dawn and that he eats only wheat, olives, fruits and
vegetables. We also learn of the strict Nasarene rules governing
association and eating with meat eaters. All doctrines and principles
espoused by these Clementine works are received by the Essene Church of the
B'nai-Amen.
association and eating with meat eaters. All doctrines and principles espoused
by these Clementine works are received by the Essene Church of the B'nai-Amen.
### Ancient Writers on the Ebionites
* "Those who are called Ebionites agree that the world was made by
* God; but their opinions with respect to the Lord are similar to
* those of Cerinthus and Carpocrates. They use the Gospel according to
* Matthew only, and repudiate the Apostle Paul, maintaining that he
* was an apostate from the law. As to the prophetical writings, they
* endeavor to expound them in a somewhat singular manner: they
* practice circumcision, persevere in the observance of those customs
* which are enjoined by the law, and are so Judaic in their style of
* life, that they even adore Jerusalem as if it were the house of
* God." (Irenaeus, Adversus haereses (Against Heresies), 180 A.D.)
"Those who are called Ebionites agree that the world was made by
God; but their opinions with respect to the Lord are similar to
those of Cerinthus and Carpocrates. They use the Gospel according to
Matthew only, and repudiate the Apostle Paul, maintaining that he
was an apostate from the law. As to the prophetical writings, they
endeavor to expound them in a somewhat singular manner: they
practice circumcision, persevere in the observance of those customs
which are enjoined by the law, and are so Judaic in their style of
life, that they even adore Jerusalem as if it were the house of
God." (Irenaeus, Adversus haereses (Against Heresies), 180 A.D.)
* God, then, was made man, and the Lord did Himself save us, giving us
* the token of the Virgin. But not as some allege, among those now
* presuming to expound the Scripture, [thus:] "Behold, a young woman
* shall conceive, and bring forth a son," as Theodotion the Ephesian
* has interpreted, and Aquila of Pontus, both Jewish proselytes. The
* Ebionites, following these, assert that He was begotten by Joseph;
* thus destroying, as far as in them lies, such a marvelous
* dispensation of God, and setting aside the testimony of the prophets
* which proceeded from God. (Irenaeus, Adversus haereses (Against
* Heresies), 180 A.D.)
God, then, was made man, and the Lord did Himself save us, giving us
the token of the Virgin. But not as some allege, among those now
presuming to expound the Scripture, [thus:] "Behold, a young woman
shall conceive, and bring forth a son," as Theodotion the Ephesian
has interpreted, and Aquila of Pontus, both Jewish proselytes. The
Ebionites, following these, assert that He was begotten by Joseph;
thus destroying, as far as in them lies, such a marvelous
dispensation of God, and setting aside the testimony of the prophets
which proceeded from God. (Irenaeus, Adversus haereses (Against
Heresies), 180 A.D.)
* He will judge also the Ebionites; [for] how can they be saved unless
* it was God who wrought out their salvation upon earth? Or how shall
* man pass into God, unless God has [first] passed into man? And how
* shall he (man) escape from the generation subject to death, if not
* by means of a new generation, given in a wonderful and unexpected
* manner (but as a sign of salvation) by God [I mean] that
* regeneration which flows from the virgin through faith? Or how shall
* they receive adoption from God if they remain in this [kind of]
* generation, which is naturally possessed by man in this world? And
* how could He (Christ) have been greater than Solomon, or greater
* than Jonah, or have been the Lord of David, who was of the same
* substance as they were? How, too, could He have subdued him who was
* stronger than men, who had not only overcome man, but also retained
* him under his power, and conquered him who had conquered, while he
* set free mankind who had been conquered, unless He had been greater
* than man who had thus been vanquished? But who else is superior to,
* and more eminent than, that man who was formed after the likeness of
* God, except the Son of God, after whose image man was created? And
* for this reason He did in these last days exhibit the similitude;
* [for] the Son of God was made man, assuming the ancient production
* [of His hands] into His own nature, as I have shown in the
* immediately preceding book. (Irenaeus, Adversus haereses (Against
* Heresies), 180 A.D.)
He will judge also the Ebionites; [for] how can they be saved unless
it was God who wrought out their salvation upon earth? Or how shall
man pass into God, unless God has [first] passed into man? And how
shall he (man) escape from the generation subject to death, if not
by means of a new generation, given in a wonderful and unexpected
manner (but as a sign of salvation) by God [I mean] that
regeneration which flows from the virgin through faith? Or how shall
they receive adoption from God if they remain in this [kind of]
generation, which is naturally possessed by man in this world? And
how could He (Christ) have been greater than Solomon, or greater
than Jonah, or have been the Lord of David, who was of the same
substance as they were? How, too, could He have subdued him who was
stronger than men, who had not only overcome man, but also retained
him under his power, and conquered him who had conquered, while he
set free mankind who had been conquered, unless He had been greater
than man who had thus been vanquished? But who else is superior to,
and more eminent than, that man who was formed after the likeness of
God, except the Son of God, after whose image man was created? And
for this reason He did in these last days exhibit the similitude;
[for] the Son of God was made man, assuming the ancient production
[of His hands] into His own nature, as I have shown in the
immediately preceding book. (Irenaeus, Adversus haereses (Against
Heresies), 180 A.D.)
* He shall also judge those who describe Christ as [having become man]
* only in [human] opinion. For how can they imagine that they do
* themselves carry on a real discussion, when their Master was a mere
* imaginary being? Or how can they receive anything steadfast from
* Him, if He was a merely imagined being, and not a verity? And how
* can these men really be partaken of salvation, if He in whom they
* profess to believe, manifested Himself as a merely imaginary being?
* Everything, therefore, connected with these men is unreal, and
* nothing [possessed of the character of] truth; and, in these
* circumstances, it may be made a question whether (since, perchance,
* they themselves in like manner are not men, but mere dumb animals)
* they do not present, in most cases, simply a shadow of humanity.
* (Irenaeus, Adversus haereses (Against Heresies), 180 A.D.)
He shall also judge those who describe Christ as [having become man]
only in [human] opinion. For how can they imagine that they do
themselves carry on a real discussion, when their Master was a mere
imaginary being? Or how can they receive anything steadfast from
Him, if He was a merely imagined being, and not a verity? And how
can these men really be partaken of salvation, if He in whom they
profess to believe, manifested Himself as a merely imaginary being?
Everything, therefore, connected with these men is unreal, and
nothing [possessed of the character of] truth; and, in these
circumstances, it may be made a question whether (since, perchance,
they themselves in like manner are not men, but mere dumb animals)
they do not present, in most cases, simply a shadow of humanity.
(Irenaeus, Adversus haereses (Against Heresies), 180 A.D.)
* "The Ebionaeans, however, acknowledge that the world was made by Him
* Who is in reality God, but they propound legends concerning the
* Christ similarly with Cerinthus and Carpocrates. They live
* conformably to the customs of the Jews, alleging that they are
* justified. according to the law, and saying that Jesus was justified
* by fulfilling the law. And therefore it was, (according to the
* Ebionaeans,) that (the Savior) was named (the) Christ of God and
* Jesus, since not one of the rest (of mankind) had observed
* completely the law. For if even any other had fulfilled the
* commandments (contained) in the law, he would have been that Christ.
* And the (Ebionaeans allege) that they themselves also, when in like
* manner they fulfill (the law), are able to become Christ's; for they
* assert that our Lord Himself was a man in a like sense with all (the
* rest of the human family)." (Hippolytus, d. c. 235, Against All
* Heresies)
"The Ebionaeans, however, acknowledge that the world was made by Him
Who is in reality God, but they propound legends concerning the
Christ similarly with Cerinthus and Carpocrates. They live
conformably to the customs of the Jews, alleging that they are
justified. according to the law, and saying that Jesus was justified
by fulfilling the law. And therefore it was, (according to the
Ebionaeans,) that (the Savior) was named (the) Christ of God and
Jesus, since not one of the rest (of mankind) had observed
completely the law. For if even any other had fulfilled the
commandments (contained) in the law, he would have been that Christ.
And the (Ebionaeans allege) that they themselves also, when in like
manner they fulfill (the law), are able to become Christ's; for they
assert that our Lord Himself was a man in a like sense with all (the
rest of the human family)." (Hippolytus, d. c. 235, Against All
Heresies)
* "But the Ebionaeans assert that the world is made by the true God,
* and they speak of Christ in a similar manner with Cerinthus. They
* live, however, in all respects according to the law of Moses,
* alleging that they are thus justified." (Hippolytus, d. c. 235,
* Against All Heresies)
"But the Ebionaeans assert that the world is made by the true God,
and they speak of Christ in a similar manner with Cerinthus. They
live, however, in all respects according to the law of Moses,
alleging that they are thus justified." (Hippolytus, d. c. 235,
Against All Heresies)
* [The Heresy of the Ebionites.] "The evil demon, however, being
* unable to tear certain others from their allegiance to the Christ of
* God, yet found them susceptible in a different direction, and so
* brought them over to his own purposes. The ancients quite properly
* called these men Ebionites, because they held poor and mean opinions
* concerning Christ. For they considered him a plain and common man,
* who was justified only because of his superior virtue, and who was
* the fruit of the intercourse of a man with Mary. In their opinion
* the observance of the ceremonial law was altogether necessary, on
* the ground that they could not be saved by faith in Christ alone and
* by a corresponding life. There were others, however, besides them,
* that were of the same name, but avoided the strange and absurd
* beliefs of the former, and did not deny that the Lord was born of a
* virgin and of the Holy Spirit. But nevertheless, inasmuch as they
* also refused to acknowledge that he pre-existed, being God, Word,
* and Wisdom, they turned aside into the impiety of the former,
* especially when they, like them, endeavored to observe strictly the
* bodily worship of the law. These men, moreover, thought that it was
* necessary to reject all the epistles of the apostle, whom they
* called an apostate from the law; and they used only the so-called
* Gospel according to the Hebrews and made small account of the rest.
* The Sabbath and the rest of the discipline of the Jews they observed
* just like them, but at the same time, like us, they celebrated the
* Lord's days as a memorial of the resurrection of the Savior.
* Wherefore, in consequence of such a course they received the name of
* Ebionites, which signified the poverty of their understanding. For
* this is the name by which a poor man is called among the
* Hebrews."(Eusebius, 4th century, Ecclesiastical History)
[The Heresy of the Ebionites.] "The evil demon, however, being
unable to tear certain others from their allegiance to the Christ of
God, yet found them susceptible in a different direction, and so
brought them over to his own purposes. The ancients quite properly
called these men Ebionites, because they held poor and mean opinions
concerning Christ. For they considered him a plain and common man,
who was justified only because of his superior virtue, and who was
the fruit of the intercourse of a man with Mary. In their opinion
the observance of the ceremonial law was altogether necessary, on
the ground that they could not be saved by faith in Christ alone and
by a corresponding life. There were others, however, besides them,
that were of the same name, but avoided the strange and absurd
beliefs of the former, and did not deny that the Lord was born of a
virgin and of the Holy Spirit. But nevertheless, inasmuch as they
also refused to acknowledge that he pre-existed, being God, Word,
and Wisdom, they turned aside into the impiety of the former,
especially when they, like them, endeavored to observe strictly the
bodily worship of the law. These men, moreover, thought that it was
necessary to reject all the epistles of the apostle, whom they
called an apostate from the law; and they used only the so-called
Gospel according to the Hebrews and made small account of the rest.
The Sabbath and the rest of the discipline of the Jews they observed
just like them, but at the same time, like us, they celebrated the
Lord's days as a memorial of the resurrection of the Savior.
Wherefore, in consequence of such a course they received the name of
Ebionites, which signified the poverty of their understanding. For
this is the name by which a poor man is called among the
Hebrews."(Eusebius, 4th century, Ecclesiastical History)
* [The Translator Symmachus] "As to these translators it should be
* stated that Symmachus was an Ebionite. But the heresy of the
* Ebionites, as it is called, asserts that Christ was the son of
* Joseph and Mary, considering him a mere man, and insists strongly on
* keeping the law in a Jewish manner, as we have seen already in this
* history. Commentaries of Symmachus are still extant in which he
* appears to support this heresy by attacking the Gospel of Matthew.
* Origen states that he obtained these and other commentaries of
* Symmachus on the Scriptures from a certain Juliana, who, he says,
* received the books by inheritance from Symmachus himself."(Eusebius,
* 4th century, Ecclesiastical History)
[The Translator Symmachus] "As to these translators it should be
stated that Symmachus was an Ebionite. But the heresy of the
Ebionites, as it is called, asserts that Christ was the son of
Joseph and Mary, considering him a mere man, and insists strongly on
keeping the law in a Jewish manner, as we have seen already in this
history. Commentaries of Symmachus are still extant in which he
appears to support this heresy by attacking the Gospel of Matthew.
Origen states that he obtained these and other commentaries of
Symmachus on the Scriptures from a certain Juliana, who, he says,
received the books by inheritance from Symmachus himself."(Eusebius,
4th century, Ecclesiastical History)
* "The matter in debate, therefore, or I should rather say your
* opinion regarding it, is summed up in this: that since the preaching
* of the gospel of Christ, the believing Jews do well in observing the
* precepts of the law, i.e. in offering sacrifices as Paul did, in
* circumcising their children, as Paul did in the case of Timothy, and
* keeping the Jewish Sabbath, as all the Jews have been accustomed to
* do. If this be true, we fall into the heresy of Cerinthus and Ebion,
* who, though believing in Christ, were anathematized by the fathers
* for this one error, that they mixed up the ceremonies of the law
* with the gospel of Christ, and professed their faith in that which
* was new, without letting go what was old. Why do I speak of the
* Ebionites, who make pretensions to the name of Christian? In our own
* day there exists a sect among the Jews throughout all the synagogues
* of the East, which is called the sect of the Minei, and is even now
* condemned by the Pharisees. The adherents to this sect are known
* commonly as Nasarenes; they believe in Christ the Son of God, born
* of, the Virgin Mary; and they say that He who suffered under Pontius
* Pilate and rose again, is the same as the one in whom we believe.
* But while they desire to be both Jews and Christians, they are
* neither the one nor the other. I therefore beseech you, who think
* that you are called upon to heal my slight wound, which is no more,
* so to speak, than a prick or scratch from a needle, to devote your
* skill in the healing art to this grievous wound, which has been
* opened by a spear driven home with the impetus of a javelin. For
* there is surely no proportion between the culpability of him who
* exhibits the various opinions held by the fathers in a commentary on
* Scripture, and the guilt of him who reintroduces within the Church a
* most pestilential heresy. If, however, there is for us no
* alternative but to receive the Jews into the Church, along with the
* usages prescribed by their law; if, in short, it shall be declared
* lawful for them to continue in the Churches of Christ what they have
* been accustomed to practice in the synagogues of Satan, I will tell
* you my opinion of the matter: they will not become Christians, but
* they will make us Jews." (Jerome, CE 404, Letter 75 - Jerome to
* Augustin)
"The matter in debate, therefore, or I should rather say your
opinion regarding it, is summed up in this: that since the preaching
of the gospel of Christ, the believing Jews do well in observing the
precepts of the law, i.e. in offering sacrifices as Paul did, in
circumcising their children, as Paul did in the case of Timothy, and
keeping the Jewish Sabbath, as all the Jews have been accustomed to
do. If this be true, we fall into the heresy of Cerinthus and Ebion,
who, though believing in Christ, were anathematized by the fathers
for this one error, that they mixed up the ceremonies of the law
with the gospel of Christ, and professed their faith in that which
was new, without letting go what was old. Why do I speak of the
Ebionites, who make pretensions to the name of Christian? In our own
day there exists a sect among the Jews throughout all the synagogues
of the East, which is called the sect of the Minei, and is even now
condemned by the Pharisees. The adherents to this sect are known
commonly as Nasarenes; they believe in Christ the Son of God, born
of, the Virgin Mary; and they say that He who suffered under Pontius
Pilate and rose again, is the same as the one in whom we believe.
But while they desire to be both Jews and Christians, they are
neither the one nor the other. I therefore beseech you, who think
that you are called upon to heal my slight wound, which is no more,
so to speak, than a prick or scratch from a needle, to devote your
skill in the healing art to this grievous wound, which has been
opened by a spear driven home with the impetus of a javelin. For
there is surely no proportion between the culpability of him who
exhibits the various opinions held by the fathers in a commentary on
Scripture, and the guilt of him who reintroduces within the Church a
most pestilential heresy. If, however, there is for us no
alternative but to receive the Jews into the Church, along with the
usages prescribed by their law; if, in short, it shall be declared
lawful for them to continue in the Churches of Christ what they have
been accustomed to practice in the synagogues of Satan, I will tell
you my opinion of the matter: they will not become Christians, but
they will make us Jews." (Jerome, CE 404, Letter 75 - Jerome to Augustin)
### Conclusion

4
ConstantinianChurch.md

@ -4,10 +4,10 @@ Parent: [[EbioniteChristianity]]
We are montheistic and anti-pagan.
The Constantinian Church incorporated aspects of Constantine's pagan worship
The Constantinian Church incorporated aspects of Constantine's pagan worship
into the Church at the Council of Nicea.
Later, the Constantinian Church turned anti-montheistic at the Council of
Later, the Constantinian Church turned anti-montheistic at the Council of
Constantinople where the Church turned against "the absurdity of Jewish monotheism"
as Bishop/Pope Gregory of Nyssa put it in his defense of the Trinity. We
reject the Trinity of the Constantinian Church as an anti-monotheistic addition

2
DidMarcionWritePaulsLetters.md

@ -42,7 +42,7 @@ See 4.4 in [[PaulineEpistlesDetering]]:
* [topicindex/479-tertullian-treatment-of-paul-in-against-marcion](.../topicindex/479-tertullian-treatment-of-paul-in-against-marcion.html)
* [topicindex/56-marcionism](.../topicindex/56-marcionism.html)
* [topicindex/683-marcionite-tampering-with-paul](.../topicindex/683-marcionite-tampering-with-paul.html)
### JWO Videos
* 20220722 [Secret History of Post-Paul Church Pt 2 - 207 AD Tertullian Has to Fight Paul-Only Marcionites@ZlH 3lUQnt4](https://youtube.com/watch?v=ZlH 3lUQnt4)

3
EarlyEbioniteMatthew.md

@ -121,9 +121,10 @@ Jerome around 400 AD says:
[original-gospel-of-matthew-knol.html](.../Hebrew-Matthew/original-gospel-of-matthew-knol.html)
### Links
* [Hebrew Dialect of Aramaic](http://www.peshitta.org/for/showthread.php?tid=820)
* [original-gospel-of-matthew-knol.html](.../Hebrew-Matthew/original-gospel-of-matthew-knol.html)
* https://gnosis.study/library/%D0%9A%D1%80%D0%B8%D1%82%D0%B8%D0%BA%D0%B0/ENG/Epiphanius%20of%20Salamis%20-%20The%20Panarion,%20Book%20I%20(Sects%201-46).pdf
* https://www.earlychristianwritings.com/text/gospelebionites.html

2
EbioniteChristianity.md

@ -62,7 +62,7 @@ As Christians, we continue the traditions of the Early Church.
### Links
* http://web.archive.org/web/20110812012016/http%3A/www.preteristarchive.com/Books/pdf/1842_boardman_church-of-james.pdf
* http://web.archive.org/web/20110812012016/http%3A/www.preteristarchive.com/Books/pdf/1842_boardman_church-of-james.pdf
---

4
GospelOfPhilipCoptic.md

@ -18,11 +18,11 @@ BA (Amherst), PhD (London).
### See also
See also (**very** different):
Edition by Vladimir Antonov Translated into English by Anton Teplyy
Edition by Vladimir Antonov Translated into English by Anton Teplyy
and Mikhail Nikolenko
* https://www.holybooks.com/wp-content/uploads/The-Gospel-of-Philip.pdf
See also The Gospel of Philip, translated by Wesley W. Isenberg
See also The Gospel of Philip, translated by Wesley W. Isenberg
from The Nag Hammadi Library
* http://realityroars.com/theology/writings/nh-library/nhl-gospel-of-philip.html
& http://realityroars.com/theology/toc-nag-hammadi-library.html

4
GospelOfThomas.md

@ -8,12 +8,12 @@ Translations by: Thomas O. Lambdin (Coptic version) B.P Grenfell and
A.S. Hunt (Greek Fragments) Bentley Layton (Greek Fragments)
### Commentary by: Craig Schenk
The Gospel of Thomas is a collection of traditional Sayings (logoi) of
Jesus. It is attributed to Didymos Judas Thomas, the "Doubting Thomas"
of the canonical Gospels, and according to many early traditions, the
twin brother of Jesus ("didymos" means "twin" in Greek).
We have two versions of the Gospel of Thomas today. The first was
discovered in the late 1800's among the Oxyrhynchus Papyri, and
consists of fragments of a Greek version, which has been dated to

224
GospelOfThomas1.md

@ -4,231 +4,231 @@ Parent: [[GospelOfThomas]]
\nhttps://www.sacred-texts.com/chr/thomas_one.tsv\n
**[1](https://www.earlychristianwritings.com/thomas/gospelthomas1.html)** And He said, "Whoever finds the interpretation of these sayings will not experience death."
**[1](https://www.earlychristianwritings.com/thomas/gospelthomas1.html)** And He said, "Whoever finds the interpretation of these sayings will not experience death."
**[2](https://www.earlychristianwritings.com/thomas/gospelthomas2.html)** Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All."
**[2](https://www.earlychristianwritings.com/thomas/gospelthomas2.html)** Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All."
**[3](https://www.earlychristianwritings.com/thomas/gospelthomas3.html)** Jesus said, "If those who lead you say, 'See, the Kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty."
**[3](https://www.earlychristianwritings.com/thomas/gospelthomas3.html)** Jesus said, "If those who lead you say, 'See, the Kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty."
**[4](https://www.earlychristianwritings.com/thomas/gospelthomas4.html)** Jesus said, "The man old in days will not hesitate to ask a small child seven days old about the place of life, and he will live. For many who are first will become last, and they will become one and the same."
**[4](https://www.earlychristianwritings.com/thomas/gospelthomas4.html)** Jesus said, "The man old in days will not hesitate to ask a small child seven days old about the place of life, and he will live. For many who are first will become last, and they will become one and the same."
**[5](https://www.earlychristianwritings.com/thomas/gospelthomas5.html)** Jesus said, "Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest."
**[5](https://www.earlychristianwritings.com/thomas/gospelthomas5.html)** Jesus said, "Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest."
**[6](https://www.earlychristianwritings.com/thomas/gospelthomas6.html)** His disciples questioned Him and said to Him, "Do you want us to fast? How shall we pray? Shall we give alms? What diet shall we observe?" Jesus said, "Do not tell lies, and do not do what you hate, for all things are plain in the sight of Heaven. For nothing hidden will not become manifest, and nothing covered will remain without being uncovered."
**[6](https://www.earlychristianwritings.com/thomas/gospelthomas6.html)** His disciples questioned Him and said to Him, "Do you want us to fast? How shall we pray? Shall we give alms? What diet shall we observe?" Jesus said, "Do not tell lies, and do not do what you hate, for all things are plain in the sight of Heaven. For nothing hidden will not become manifest, and nothing covered will remain without being uncovered."
**[7](https://www.earlychristianwritings.com/thomas/gospelthomas7.html)** Jesus said, "Blessed is the lion which becomes man when consumed by man; and cursed is the man whom the lion consumes, and the lion becomes man."
**[7](https://www.earlychristianwritings.com/thomas/gospelthomas7.html)** Jesus said, "Blessed is the lion which becomes man when consumed by man; and cursed is the man whom the lion consumes, and the lion becomes man."
**[8](https://www.earlychristianwritings.com/thomas/gospelthomas8.html)** And He said, "The Kingdom is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."
**[8](https://www.earlychristianwritings.com/thomas/gospelthomas8.html)** And He said, "The Kingdom is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."
**[9](https://www.earlychristianwritings.com/thomas/gospelthomas9.html)** Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."
**[9](https://www.earlychristianwritings.com/thomas/gospelthomas9.html)** Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."
**[10](https://www.earlychristianwritings.com/thomas/gospelthomas10.html)** Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes."
**[10](https://www.earlychristianwritings.com/thomas/gospelthomas10.html)** Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes."
**[11](https://www.earlychristianwritings.com/thomas/gospelthomas11.html)** Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do?"
**[11](https://www.earlychristianwritings.com/thomas/gospelthomas11.html)** Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do?"
**[12](https://www.earlychristianwritings.com/thomas/gospelthomas12.html)** The disciples said to Jesus, "We know that You will depart from us. Who is to be our leader?" Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being."
**[12](https://www.earlychristianwritings.com/thomas/gospelthomas12.html)** The disciples said to Jesus, "We know that You will depart from us. Who is to be our leader?" Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being."
**[13](https://www.earlychristianwritings.com/thomas/gospelthomas13.html)** Jesus said to His disciples, "Compare me to someone and tell Me whom I am like." Simon Peter said to Him, "You are like a righteous angel." Matthew said to Him, "You are like a wise philosopher." Thomas said to Him, "Master, my mouth is wholly incapable of saying whom You are like." Jesus said, "I am not your master. Because you have drunk, you have become intoxicated by the bubbling spring which I have measured out." And He took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up."
**[13](https://www.earlychristianwritings.com/thomas/gospelthomas13.html)** Jesus said to His disciples, "Compare me to someone and tell Me whom I am like." Simon Peter said to Him, "You are like a righteous angel." Matthew said to Him, "You are like a wise philosopher." Thomas said to Him, "Master, my mouth is wholly incapable of saying whom You are like." Jesus said, "I am not your master. Because you have drunk, you have become intoxicated by the bubbling spring which I have measured out." And He took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up."
**[14](https://www.earlychristianwritings.com/thomas/gospelthomas14.html)** Jesus said to them, "If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth - it is that which will defile you."
**[14](https://www.earlychristianwritings.com/thomas/gospelthomas14.html)** Jesus said to them, "If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth - it is that which will defile you."
**[15](https://www.earlychristianwritings.com/thomas/gospelthomas15.html)** Jesus said, "When you see one who was not born of woman, prostrate yourselves on your faces and worship him. That one is your Father."
**[15](https://www.earlychristianwritings.com/thomas/gospelthomas15.html)** Jesus said, "When you see one who was not born of woman, prostrate yourselves on your faces and worship him. That one is your Father."
**[16](https://www.earlychristianwritings.com/thomas/gospelthomas16.html)** Jesus said, "Men think, perhaps, that it is peace which I have come to cast upon the world. They do not know that it is dissension which I have come to cast upon the earth: fire, sword, and war. For there will be five in a house: three will be against two, and two against three, the father against the son, and the son against the father. And they will stand solitary."
**[16](https://www.earlychristianwritings.com/thomas/gospelthomas16.html)** Jesus said, "Men think, perhaps, that it is peace which I have come to cast upon the world. They do not know that it is dissension which I have come to cast upon the earth: fire, sword, and war. For there will be five in a house: three will be against two, and two against three, the father against the son, and the son against the father. And they will stand solitary."
**[17](https://www.earlychristianwritings.com/thomas/gospelthomas17.html)** Jesus said, "I shall give you what no eye has seen and what no ear has heard and what no hand has touched and what has never occurred to the human mind."
**[17](https://www.earlychristianwritings.com/thomas/gospelthomas17.html)** Jesus said, "I shall give you what no eye has seen and what no ear has heard and what no hand has touched and what has never occurred to the human mind."
**[18](https://www.earlychristianwritings.com/thomas/gospelthomas18.html)** The disciples said to Jesus, "Tell us how our end will be." Jesus said, "Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death."
**[18](https://www.earlychristianwritings.com/thomas/gospelthomas18.html)** The disciples said to Jesus, "Tell us how our end will be." Jesus said, "Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death."
**[19](https://www.earlychristianwritings.com/thomas/gospelthomas19.html)** Jesus said, "Blessed is he who came into being before he came into being. If you become My disciples and listen to My words, these stones will minister to you. For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fall. Whoever becomes acquainted with them will not experience death."
**[20](https://www.earlychristianwritings.com/thomas/gospelthomas20.html)** The disciples said to Jesus, "Tell us what the Kingdom of Heaven is like." He said to them, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky."
**[20](https://www.earlychristianwritings.com/thomas/gospelthomas20.html)** The disciples said to Jesus, "Tell us what the Kingdom of Heaven is like." He said to them, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky."
**[21](https://www.earlychristianwritings.com/thomas/gospelthomas21.html)** Mary said to Jesus, "Whom are Your disciples like?" He said, "They are like children who have settled in a field which is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and give it back to them. Therefore I say to you, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and will not let him into his house of his domain to carry away his goods. You, then, be on your guard against the world. Arm yourselves with great strength lest the robbers find a way to come to you, for the difficulty which you expect will (surely) materialize. Let there be among you a man of understanding. When the grain ripened, he came quickly with his sickle in his hand and reaped it. Whoever has ears to hear, let him hear."
**[21](https://www.earlychristianwritings.com/thomas/gospelthomas21.html)** Mary said to Jesus, "Whom are Your disciples like?" He said, "They are like children who have settled in a field which is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and give it back to them. Therefore I say to you, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and will not let him into his house of his domain to carry away his goods. You, then, be on your guard against the world. Arm yourselves with great strength lest the robbers find a way to come to you, for the difficulty which you expect will (surely) materialize. Let there be among you a man of understanding. When the grain ripened, he came quickly with his sickle in his hand and reaped it. Whoever has ears to hear, let him hear."
**[22](https://www.earlychristianwritings.com/thomas/gospelthomas22.html)** Jesus saw infants being suckled. He said to His disciples, "These infants being suckled are like those who enter the Kingdom." They said to Him, "Shall we then, as children, enter the Kingdom?" Jesus said to them, "When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter [the Kingdom]."
**[22](https://www.earlychristianwritings.com/thomas/gospelthomas22.html)** Jesus saw infants being suckled. He said to His disciples, "These infants being suckled are like those who enter the Kingdom." They said to Him, "Shall we then, as children, enter the Kingdom?" Jesus said to them, "When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter [the Kingdom]."
**[23](https://www.earlychristianwritings.com/thomas/gospelthomas23.html)** Jesus said, "I shall choose you, one out of a thousand, and two out of ten thousand, and they shall stand as a single one."
**[23](https://www.earlychristianwritings.com/thomas/gospelthomas23.html)** Jesus said, "I shall choose you, one out of a thousand, and two out of ten thousand, and they shall stand as a single one."
**[24](https://www.earlychristianwritings.com/thomas/gospelthomas24.html)** His disciples said to Him, "Show us the place where You are, since it is necessary for us to seek it." He said to them, "Whoever has ears, let him hear. There is light within a man of light, and he (or "it") lights up the whole world. If he (or "it") does not shine, he (or "it") is darkness."
**[24](https://www.earlychristianwritings.com/thomas/gospelthomas24.html)** His disciples said to Him, "Show us the place where You are, since it is necessary for us to seek it." He said to them, "Whoever has ears, let him hear. There is light within a man of light, and he (or "it") lights up the whole world. If he (or "it") does not shine, he (or "it") is darkness."
**[25](https://www.earlychristianwritings.com/thomas/gospelthomas25.html)** Jesus said, "Love your brother like your soul, guard him like the pupil of your eye."
**[25](https://www.earlychristianwritings.com/thomas/gospelthomas25.html)** Jesus said, "Love your brother like your soul, guard him like the pupil of your eye."
**[26](https://www.earlychristianwritings.com/thomas/gospelthomas26.html)** Jesus said, "You see the mote in your brothers eye, but you do not see the beam in your own eye. When you cast the beam out of your own eye, then you will see clearly to cast the mote from your brother's eye."
**[26](https://www.earlychristianwritings.com/thomas/gospelthomas26.html)** Jesus said, "You see the mote in your brothers eye, but you do not see the beam in your own eye. When you cast the beam out of your own eye, then you will see clearly to cast the mote from your brother's eye."
**[27](https://www.earlychristianwritings.com/thomas/gospelthomas27.html)** [Jesus said,] "If you do not fast as regards the world, you will not find the Kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the Father."
**[27](https://www.earlychristianwritings.com/thomas/gospelthomas27.html)** [Jesus said,] "If you do not fast as regards the world, you will not find the Kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the Father."
**[28](https://www.earlychristianwritings.com/thomas/gospelthomas28.html)** Jesus said, "I took my place in the midst of the world, and I appeared to them in the flesh. I found all of them intoxicated; I found none of them thirsty. And My soul became afflicted for the sons of men, because they are blind in their hearts and do not have sight; for empty they came into the world, and empty too they seek to leave the world. But for the moment they are intoxicated. When they shake off their wine, then they will repent."
**[28](https://www.earlychristianwritings.com/thomas/gospelthomas28.html)** Jesus said, "I took my place in the midst of the world, and I appeared to them in the flesh. I found all of them intoxicated; I found none of them thirsty. And My soul became afflicted for the sons of men, because they are blind in their hearts and do not have sight; for empty they came into the world, and empty too they seek to leave the world. But for the moment they are intoxicated. When they shake off their wine, then they will repent."
**[29](https://www.earlychristianwritings.com/thomas/gospelthomas29.html)** Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty."
**[29](https://www.earlychristianwritings.com/thomas/gospelthomas29.html)** Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty."
**[30](https://www.earlychristianwritings.com/thomas/gospelthomas30.html)** Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him."
**[30](https://www.earlychristianwritings.com/thomas/gospelthomas30.html)** Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him."
**[31](https://www.earlychristianwritings.com/thomas/gospelthomas31.html)** Jesus said, "No prophet is accepted in his own village; no physician heals those who know him."
**[31](https://www.earlychristianwritings.com/thomas/gospelthomas31.html)** Jesus said, "No prophet is accepted in his own village; no physician heals those who know him."
**[32](https://www.earlychristianwritings.com/thomas/gospelthomas32.html)** Jesus said, "A city being built on a high mountain and fortified cannot fall, nor can it be hidden."
**[32](https://www.earlychristianwritings.com/thomas/gospelthomas32.html)** Jesus said, "A city being built on a high mountain and fortified cannot fall, nor can it be hidden."
**[33](https://www.earlychristianwritings.com/thomas/gospelthomas33.html)** Jesus said, "Preach from your housetops that which you will hear in your ear {(and) in the other ear}. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light."
**[33](https://www.earlychristianwritings.com/thomas/gospelthomas33.html)** Jesus said, "Preach from your housetops that which you will hear in your ear {(and) in the other ear}. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light."
**[34](https://www.earlychristianwritings.com/thomas/gospelthomas34.html)** Jesus said, "If a blind man leads a blind man, they will both fall into a pit."
**[34](https://www.earlychristianwritings.com/thomas/gospelthomas34.html)** Jesus said, "If a blind man leads a blind man, they will both fall into a pit."
**[35](https://www.earlychristianwritings.com/thomas/gospelthomas35.html)** Jesus said, "It is not possible for anyone to enter the house of a strong man and take it by force unless he binds his hands; then he will (be able to) ransack his house."
**[35](https://www.earlychristianwritings.com/thomas/gospelthomas35.html)** Jesus said, "It is not possible for anyone to enter the house of a strong man and take it by force unless he binds his hands; then he will (be able to) ransack his house."
**[36](https://www.earlychristianwritings.com/thomas/gospelthomas36.html)** Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear."
**[36](https://www.earlychristianwritings.com/thomas/gospelthomas36.html)** Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear."
**[37](https://www.earlychristianwritings.com/thomas/gospelthomas37.html)** His disciples said, "When will You become revealed to us and when shall we see You?" Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then [will you see] the Son of the Living One, and you will not be afraid"
**[37](https://www.earlychristianwritings.com/thomas/gospelthomas37.html)** His disciples said, "When will You become revealed to us and when shall we see You?" Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then [will you see] the Son of the Living One, and you will not be afraid"
**[38](https://www.earlychristianwritings.com/thomas/gospelthomas38.html)** Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you look for Me and will not find Me."
**[38](https://www.earlychristianwritings.com/thomas/gospelthomas38.html)** Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you look for Me and will not find Me."
**[39](https://www.earlychristianwritings.com/thomas/gospelthomas39.html)** Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves."
**[39](https://www.earlychristianwritings.com/thomas/gospelthomas39.html)** Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves."
**[40](https://www.earlychristianwritings.com/thomas/gospelthomas40.html)** Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed."
**[40](https://www.earlychristianwritings.com/thomas/gospelthomas40.html)** Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed."
**[41](https://www.earlychristianwritings.com/thomas/gospelthomas41.html)** Jesus said, "Whoever has something in his hand will receive more, and whoever has nothing will be deprived of even the little he has."
**[41](https://www.earlychristianwritings.com/thomas/gospelthomas41.html)** Jesus said, "Whoever has something in his hand will receive more, and whoever has nothing will be deprived of even the little he has."
**[42](https://www.earlychristianwritings.com/thomas/gospelthomas42.html)** Jesus said, "Become passers-by."
**[42](https://www.earlychristianwritings.com/thomas/gospelthomas42.html)** Jesus said, "Become passers-by."
**[43](https://www.earlychristianwritings.com/thomas/gospelthomas43.html)** His disciples said to him, "Who are You, that You should say these things to us?" [Jesus said to them,] "You do not realize who I am from what I say to you, but you have become like the Jews, for they (either) love the tree and hate its fruit or love the fruit and hate the tree."
**[43](https://www.earlychristianwritings.com/thomas/gospelthomas43.html)** His disciples said to him, "Who are You, that You should say these things to us?" [Jesus said to them,] "You do not realize who I am from what I say to you, but you have become like the Jews, for they (either) love the tree and hate its fruit or love the fruit and hate the tree."
**[44](https://www.earlychristianwritings.com/thomas/gospelthomas44.html)** Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven."
**[44](https://www.earlychristianwritings.com/thomas/gospelthomas44.html)** Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven."
**[45](https://www.earlychristianwritings.com/thomas/gospelthomas45.html)** Jesus said, "Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things."
**[45](https://www.earlychristianwritings.com/thomas/gospelthomas45.html)** Jesus said, "Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things."
**[46](https://www.earlychristianwritings.com/thomas/gospelthomas46.html)** Jesus said, "Among those born of women, from Adam until John the Baptist, there is no one so superior to John the Baptist that his eyes should not be lowered (before him). Yet I have said whichever one of you comes to be a child will be acquainted with the Kingdom and will become superior to John."
**[46](https://www.earlychristianwritings.com/thomas/gospelthomas46.html)** Jesus said, "Among those born of women, from Adam until John the Baptist, there is no one so superior to John the Baptist that his eyes should not be lowered (before him). Yet I have said whichever one of you comes to be a child will be acquainted with the Kingdom and will become superior to John."
**[47](https://www.earlychristianwritings.com/thomas/gospelthomas47.html)** Jesus said, "It is impossible for a man to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise he will honor the one and treat the other contemptuously. No man drinks old wine and immediately desires to drink new wine. And new wine is not put into old wineskins, lest they burst; nor is old wine put into a new wineskin, lest it spoil it. An old patch is not sewn onto a new garment, because a tear would result."
**[47](https://www.earlychristianwritings.com/thomas/gospelthomas47.html)** Jesus said, "It is impossible for a man to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise he will honor the one and treat the other contemptuously. No man drinks old wine and immediately desires to drink new wine. And new wine is not put into old wineskins, lest they burst; nor is old wine put into a new wineskin, lest it spoil it. An old patch is not sewn onto a new garment, because a tear would result."
**[48](https://www.earlychristianwritings.com/thomas/gospelthomas48.html)** Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away."
**[48](https://www.earlychristianwritings.com/thomas/gospelthomas48.html)** Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away."
**[49](https://www.earlychristianwritings.com/thomas/gospelthomas49.html)** Jesus said, "Blessed are the solitary and elect, for you will find the Kingdom. For you are from it, and to it you will return."
**[49](https://www.earlychristianwritings.com/thomas/gospelthomas49.html)** Jesus said, "Blessed are the solitary and elect, for you will find the Kingdom. For you are from it, and to it you will return."
**[50](https://www.earlychristianwritings.com/thomas/gospelthomas50.html)** Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established [itself] and became manifest through their image.' If they say to you, 'Is it you?', say, 'We are its children, we are the elect of the Living Father.' If they ask you, 'What is the sign of your father in you?', say to them, 'It is movement and repose.'"
**[50](https://www.earlychristianwritings.com/thomas/gospelthomas50.html)** Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established [itself] and became manifest through their image.' If they say to you, 'Is it you?', say, 'We are its children, we are the elect of the Living Father.' If they ask you, 'What is the sign of your father in you?', say to them, 'It is movement and repose.'"
**[51](https://www.earlychristianwritings.com/thomas/gospelthomas51.html)** His disciples said to Him, "When will the repose of the dead come about, and when will the new world come?" He said to them, "What you look forward to has already come, but you do not recognize it."
**[51](https://www.earlychristianwritings.com/thomas/gospelthomas51.html)** His disciples said to Him, "When will the repose of the dead come about, and when will the new world come?" He said to them, "What you look forward to has already come, but you do not recognize it."
**[52](https://www.earlychristianwritings.com/thomas/gospelthomas52.html)** His disciples said to Him, "Twenty-four prophets spoke in Israel, and all of them spoke in You." He said to them, "You have omitted the one living in your presence and have spoken (only) of the dead."
**[52](https://www.earlychristianwritings.com/thomas/gospelthomas52.html)** His disciples said to Him, "Twenty-four prophets spoke in Israel, and all of them spoke in You." He said to them, "You have omitted the one living in your presence and have spoken (only) of the dead."
**[53](https://www.earlychristianwritings.com/thomas/gospelthomas53.html)** His disciples said to Him, "Is circumcision beneficial or not?" He said to them, "If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable."
**[53](https://www.earlychristianwritings.com/thomas/gospelthomas53.html)** His disciples said to Him, "Is circumcision beneficial or not?" He said to them, "If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable."
**[54](https://www.earlychristianwritings.com/thomas/gospelthomas54.html)** Jesus said, "Blessed are the poor, for yours is the Kingdom of Heaven."
**[54](https://www.earlychristianwritings.com/thomas/gospelthomas54.html)** Jesus said, "Blessed are the poor, for yours is the Kingdom of Heaven."
**[55](https://www.earlychristianwritings.com/thomas/gospelthomas55.html)** Jesus said, "Whoever does not hate his father and his mother cannot become a disciple to Me. And whoever does not hate his brothers and sisters and take up his cross in My way will not be worthy of Me."
**[55](https://www.earlychristianwritings.com/thomas/gospelthomas55.html)** Jesus said, "Whoever does not hate his father and his mother cannot become a disciple to Me. And whoever does not hate his brothers and sisters and take up his cross in My way will not be worthy of Me."
**[56](https://www.earlychristianwritings.com/thomas/gospelthomas56.html)** Jesus said, "Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world."
**[56](https://www.earlychristianwritings.com/thomas/gospelthomas56.html)** Jesus said, "Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world."
**[57](https://www.earlychristianwritings.com/thomas/gospelthomas57.html)** Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned."
**[57](https://www.earlychristianwritings.com/thomas/gospelthomas57.html)** Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned."
**[58](https://www.earlychristianwritings.com/thomas/gospelthomas58.html)** Jesus said, "Blessed is the man who has suffered and found life."
**[58](https://www.earlychristianwritings.com/thomas/gospelthomas58.html)** Jesus said, "Blessed is the man who has suffered and found life."
**[59](https://www.earlychristianwritings.com/thomas/gospelthomas59.html)** Jesus said, "Take heed of the Living One while you are alive, lest you die and seek to see Him and be unable to do so."
**[59](https://www.earlychristianwritings.com/thomas/gospelthomas59.html)** Jesus said, "Take heed of the Living One while you are alive, lest you die and seek to see Him and be unable to do so."
**[60](https://www.earlychristianwritings.com/thomas/gospelthomas60.html)** [They saw] a Samaritan carrying a lamb on his way to Judea. He said to his disciples, "(Why does) that man (carry) the lamb around?" They said to him, "So that he may kill it and eat it." He said to them, "While it is alive, he will not eat it, but only when he has killed it and it has become a corpse." They said to him, "He cannot do so otherwise." He said to them, "You too, look for a place for yourself within the Repose, lest you become a corpse and be eaten."
**[60](https://www.earlychristianwritings.com/thomas/gospelthomas60.html)** [They saw] a Samaritan carrying a lamb on his way to Judea. He said to his disciples, "(Why does) that man (carry) the lamb around?" They said to him, "So that he may kill it and eat it." He said to them, "While it is alive, he will not eat it, but only when he has killed it and it has become a corpse." They said to him, "He cannot do so otherwise." He said to them, "You too, look for a place for yourself within the Repose, lest you become a corpse and be eaten."
**[61](https://www.earlychristianwritings.com/thomas/gospelthomas61.html)** Jesus said, "Two will rest on a bed: the one will die, and other will live." Salome said to him, "Who are You, man, that You, as though from the One, have come up on my couch and eaten from my table?" Jesus said to her, "I am He who exists from the Undivided. I was given some of the things of my Father." [Salome said,] "I am Your disciple." [Jesus said to her,] "Therefore I say, if he is [undivided], he will be filled with light, but if he is divided, he will be filled with darkness."
**[61](https://www.earlychristianwritings.com/thomas/gospelthomas61.html)** Jesus said, "Two will rest on a bed: the one will die, and other will live." Salome said to him, "Who are You, man, that You, as though from the One, have come up on my couch and eaten from my table?" Jesus said to her, "I am He who exists from the Undivided. I was given some of the things of my Father." [Salome said,] "I am Your disciple." [Jesus said to her,] "Therefore I say, if he is [undivided], he will be filled with light, but if he is divided, he will be filled with darkness."
**[62](https://www.earlychristianwritings.com/thomas/gospelthomas62.html)** Jesus said, "It is to those [who are worthy of My] mysteries that I tell My mysteries. Do not let your left hand know what your right hand is doing."
**[62](https://www.earlychristianwritings.com/thomas/gospelthomas62.html)** Jesus said, "It is to those [who are worthy of My] mysteries that I tell My mysteries. Do not let your left hand know what your right hand is doing."
**[63](https://www.earlychristianwritings.com/thomas/gospelthomas63.html)** Jesus said, "There was a rich man who had much money. He said, 'I shall put my money to use so that I may sow, reap, plant, and fill my storehouse with produce, with the result that I shall lack nothing. Such were his intentions, but that same night he died. Let him who has ears hear."
**[63](https://www.earlychristianwritings.com/thomas/gospelthomas63.html)** Jesus said, "There was a rich man who had much money. He said, 'I shall put my money to use so that I may sow, reap, plant, and fill my storehouse with produce, with the result that I shall lack nothing. Such were his intentions, but that same night he died. Let him who has ears hear."
**[64](https://www.earlychristianwritings.com/thomas/gospelthomas64.html)** Jesus said, "A man had received visitors. And when he had prepared the dinner, he sent his servant to invite guests. He went to the first one and said to him, "My master invites you.' He said, 'I have claims against some merchants. They are coming to me this evening. I must go and give them my orders. I ask to be excused from the dinner.' He went to another and said, 'My master has invited you.' He said to him, 'I have just bought a house and am required for the day. I shall not have any spare time.' He went to another and said to him, 'My master invites you.' He said to him, 'My friend is going to get married, and I am to prepare the banquet. I shall not be able to come. I ask to be excused from the dinner.' He went to another and said to him, 'My master invites you.' He said to him, 'I have just bought a farm, and I am on my way to collect the rent. I shall not be able to come. I ask to be excused.' The servant returned and said to his master, 'Those whom you invited to the dinner have asked to be excused.' The master said to his servant, 'Go outside to the streets and bring back those whom you happen to meet, so that they may dine.' Businessmen and merchants will not enter the Places of My Father."
**[64](https://www.earlychristianwritings.com/thomas/gospelthomas64.html)** Jesus said, "A man had received visitors. And when he had prepared the dinner, he sent his servant to invite guests. He went to the first one and said to him, "My master invites you.' He said, 'I have claims against some merchants. They are coming to me this evening. I must go and give them my orders. I ask to be excused from the dinner.' He went to another and said, 'My master has invited you.' He said to him, 'I have just bought a house and am required for the day. I shall not have any spare time.' He went to another and said to him, 'My master invites you.' He said to him, 'My friend is going to get married, and I am to prepare the banquet. I shall not be able to come. I ask to be excused from the dinner.' He went to another and said to him, 'My master invites you.' He said to him, 'I have just bought a farm, and I am on my way to collect the rent. I shall not be able to come. I ask to be excused.' The servant returned and said to his master, 'Those whom you invited to the dinner have asked to be excused.' The master said to his servant, 'Go outside to the streets and bring back those whom you happen to meet, so that they may dine.' Businessmen and merchants will not enter the Places of My Father."
**[65](https://www.earlychristianwritings.com/thomas/gospelthomas65.html)** He said, "There was a good man who owned a vineyard. He leased it to tenant farmers so that they might work it and he might collect the produce from them. He sent his servant so that the tenants might give him the produce of the vineyard. They seized his servant and beat him, all but killing him. The servant went back and told his master. The master said, 'Perhaps [they] did not recognize [him].' He sent another servant. The tenants beat this one as well. Then the owner sent his son and said, 'Perhaps they will show respect to my son.' Because the tenants knew that it was he who was the heir to the vineyard, they seized him and killed him. Let him who has ears hear."
**[65](https://www.earlychristianwritings.com/thomas/gospelthomas65.html)** He said, "There was a good man who owned a vineyard. He leased it to tenant farmers so that they might work it and he might collect the produce from them. He sent his servant so that the tenants might give him the produce of the vineyard. They seized his servant and beat him, all but killing him. The servant went back and told his master. The master said, 'Perhaps [they] did not recognize [him].' He sent another servant. The tenants beat this one as well. Then the owner sent his son and said, 'Perhaps they will show respect to my son.' Because the tenants knew that it was he who was the heir to the vineyard, they seized him and killed him. Let him who has ears hear."
**[66](https://www.earlychristianwritings.com/thomas/gospelthomas66.html)** Jesus said, "Show me the stone which the builders have rejected. That one is the cornerstone."
**[66](https://www.earlychristianwritings.com/thomas/gospelthomas66.html)** Jesus said, "Show me the stone which the builders have rejected. That one is the cornerstone."
**[67](https://www.earlychristianwritings.com/thomas/gospelthomas67.html)** Jesus said, "Whoever believes that the All itself is deficient is (himself) completely deficient."
**[67](https://www.earlychristianwritings.com/thomas/gospelthomas67.html)** Jesus said, "Whoever believes that the All itself is deficient is (himself) completely deficient."
**[68](https://www.earlychristianwritings.com/thomas/gospelthomas68.html)** Jesus said, "Blessed are you when you are hated and persecuted. Wherever you have been persecuted they will find no Place."
**[68](https://www.earlychristianwritings.com/thomas/gospelthomas68.html)** Jesus said, "Blessed are you when you are hated and persecuted. Wherever you have been persecuted they will find no Place."
**[69](https://www.earlychristianwritings.com/thomas/gospelthomas69.html)** Jesus said, "Blessed are they who have been persecuted within themselves. It is they who have truly come to know the Father. Blessed are the hungry, for the belly of him who desires will be filled."
**[69](https://www.earlychristianwritings.com/thomas/gospelthomas69.html)** Jesus said, "Blessed are they who have been persecuted within themselves. It is they who have truly come to know the Father. Blessed are the hungry, for the belly of him who desires will be filled."
**[70](https://www.earlychristianwritings.com/thomas/gospelthomas70.html)** Jesus said, "If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you."
**[70](https://www.earlychristianwritings.com/thomas/gospelthomas70.html)** Jesus said, "If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you."
**[71](https://www.earlychristianwritings.com/thomas/gospelthomas71.html)** Jesus said, "I shall destroy [this] house, and no one will be able to rebuild it."
**[71](https://www.earlychristianwritings.com/thomas/gospelthomas71.html)** Jesus said, "I shall destroy [this] house, and no one will be able to rebuild it."
**[72](https://www.earlychristianwritings.com/thomas/gospelthomas72.html)** [A man said] to Him, "Tell my brothers to divide my father's possessions with me." He said to him, "O man, who has made Me a divider?" He turned to His disciples and said to them, "I am not a divider, am I?"
**[72](https://www.earlychristianwritings.com/thomas/gospelthomas72.html)** [A man said] to Him, "Tell my brothers to divide my father's possessions with me." He said to him, "O man, who has made Me a divider?" He turned to His disciples and said to them, "I am not a divider, am I?"
**[73](https://www.earlychristianwritings.com/thomas/gospelthomas73.html)** Jesus said, "The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest."
**[73](https://www.earlychristianwritings.com/thomas/gospelthomas73.html)** Jesus said, "The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest."
**[74](https://www.earlychristianwritings.com/thomas/gospelthomas74.html)** He said, "O Lord, there are many around the drinking trough, but there is nothing in the cistern."
**[74](https://www.earlychristianwritings.com/thomas/gospelthomas74.html)** He said, "O Lord, there are many around the drinking trough, but there is nothing in the cistern."
**[75](https://www.earlychristianwritings.com/thomas/gospelthomas75.html)** Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber."
**[75](https://www.earlychristianwritings.com/thomas/gospelthomas75.html)** Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber."
**[76](https://www.earlychristianwritings.com/thomas/gospelthomas76.html)** Jesus said, "The kingdom of the Father is like a merchant who had a consignment of merchandise and who discovered a pearl. That merchant was shrewd. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."
**[76](https://www.earlychristianwritings.com/thomas/gospelthomas76.html)** Jesus said, "The kingdom of the Father is like a merchant who had a consignment of merchandise and who discovered a pearl. That merchant was shrewd. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."
**[77](https://www.earlychristianwritings.com/thomas/gospelthomas77.html)** Jesus said, "It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there."
**[77](https://www.earlychristianwritings.com/thomas/gospelthomas77.html)** Jesus said, "It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there."
**[78](https://www.earlychristianwritings.com/thomas/gospelthomas78.html)** Jesus said, "Why have you come out into the desert? To see a reed shaken by the wind? And to see a man clothed in fine garments like your kings and your great men? Upon them are the fine [garments], and they are unable to discern the truth."
**[78](https://www.earlychristianwritings.com/thomas/gospelthomas78.html)** Jesus said, "Why have you come out into the desert? To see a reed shaken by the wind? And to see a man clothed in fine garments like your kings and your great men? Upon them are the fine [garments], and they are unable to discern the truth."
**[79](https://www.earlychristianwritings.com/thomas/gospelthomas79.html)** A woman from the crowd said to Him, "Blessed are the womb which bore You and the breasts which nourished You." He said to her, "Blessed are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, 'Blessed are the womb which has not conceived and the breasts which have not given milk.'"
**[79](https://www.earlychristianwritings.com/thomas/gospelthomas79.html)** A woman from the crowd said to Him, "Blessed are the womb which bore You and the breasts which nourished You." He said to her, "Blessed are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, 'Blessed are the womb which has not conceived and the breasts which have not given milk.'"
**[80](https://www.earlychristianwritings.com/thomas/gospelthomas80.html)** Jesus said, "He who has recognized the world has found the body, but he who has found the body is superior to the world."
**[80](https://www.earlychristianwritings.com/thomas/gospelthomas80.html)** Jesus said, "He who has recognized the world has found the body, but he who has found the body is superior to the world."
**[81](https://www.earlychristianwritings.com/thomas/gospelthomas81.html)** Jesus said, "Let him who has grown rich be king, and let him who possesses power renounce it."
**[81](https://www.earlychristianwritings.com/thomas/gospelthomas81.html)** Jesus said, "Let him who has grown rich be king, and let him who possesses power renounce it."
**[82](https://www.earlychristianwritings.com/thomas/gospelthomas82.html)** Jesus said, "He who is near Me is near the fire, and he who is far from Me is far from the Kingdom."
**[82](https://www.earlychristianwritings.com/thomas/gospelthomas82.html)** Jesus said, "He who is near Me is near the fire, and he who is far from Me is far from the Kingdom."
**[83](https://www.earlychristianwritings.com/thomas/gospelthomas83.html)** Jesus said, "The images are manifest to man, but the light in them remains concealed in the image of the light of the Father. He will become manifest, but his image will remain concealed by his light."
**[83](https://www.earlychristianwritings.com/thomas/gospelthomas83.html)** Jesus said, "The images are manifest to man, but the light in them remains concealed in the image of the light of the Father. He will become manifest, but his image will remain concealed by his light."
**[84](https://www.earlychristianwritings.com/thomas/gospelthomas84.html)** Jesus said, "When you see your likeness, you rejoice. But when you see your images which came into being before you, and which neither die not become manifest, how much you will have to bear!"
**[84](https://www.earlychristianwritings.com/thomas/gospelthomas84.html)** Jesus said, "When you see your likeness, you rejoice. But when you see your images which came into being before you, and which neither die not become manifest, how much you will have to bear!"
**[85](https://www.earlychristianwritings.com/thomas/gospelthomas85.html)** Jesus said, "Adam came into being from a great power and a great wealth, but he did not become worthy of you. For had he been worthy, [he would] not [have experienced] death."
**[85](https://www.earlychristianwritings.com/thomas/gospelthomas85.html)** Jesus said, "Adam came into being from a great power and a great wealth, but he did not become worthy of you. For had he been worthy, [he would] not [have experienced] death."
**[86](https://www.earlychristianwritings.com/thomas/gospelthomas86.html)** Jesus said, "[The foxes have their holes] and the birds have [their] nests, but the Son of Man has no place to lay his head and rest."
**[86](https://www.earlychristianwritings.com/thomas/gospelthomas86.html)** Jesus said, "[The foxes have their holes] and the birds have [their] nests, but the Son of Man has no place to lay his head and rest."
**[87](https://www.earlychristianwritings.com/thomas/gospelthomas87.html)** Jesus said, "Wretched is the body that is dependant upon a body, and wretched is the soul that is dependent on these two."
**[87](https://www.earlychristianwritings.com/thomas/gospelthomas87.html)** Jesus said, "Wretched is the body that is dependant upon a body, and wretched is the soul that is dependent on these two."
**[88](https://www.earlychristianwritings.com/thomas/gospelthomas88.html)** Jesus said, "The angels and the prophets will come to you and give you those things you (already) have. And you too, give them those things which you have, and say to yourselves, 'When will they come and take what is theirs?'"
**[88](https://www.earlychristianwritings.com/thomas/gospelthomas88.html)** Jesus said, "The angels and the prophets will come to you and give you those things you (already) have. And you too, give them those things which you have, and say to yourselves, 'When will they come and take what is theirs?'"
**[89](https://www.earlychristianwritings.com/thomas/gospelthomas89.html)** Jesus said, "Why do you wash the outside of the cup? Do you not realize that he who made he inside is the same one who made the outside?"
**[89](https://www.earlychristianwritings.com/thomas/gospelthomas89.html)** Jesus said, "Why do you wash the outside of the cup? Do you not realize that he who made he inside is the same one who made the outside?"
**[90](https://www.earlychristianwritings.com/thomas/gospelthomas90.html)** Jesus said, "Come unto me, for My yoke is easy and My lordship is mild, and you will find repose for yourselves."
**[90](https://www.earlychristianwritings.com/thomas/gospelthomas90.html)** Jesus said, "Come unto me, for My yoke is easy and My lordship is mild, and you will find repose for yourselves."
**[91](https://www.earlychristianwritings.com/thomas/gospelthomas91.html)** They said to Him, "Tell us who You are so that we may believe in You." He said to them, "You read the face of the sky and of the earth, but you have not recognized the one who is before you, and you do not know how to read this moment."
**[91](https://www.earlychristianwritings.com/thomas/gospelthomas91.html)** They said to Him, "Tell us who You are so that we may believe in You." He said to them, "You read the face of the sky and of the earth, but you have not recognized the one who is before you, and you do not know how to read this moment."
**[92](https://www.earlychristianwritings.com/thomas/gospelthomas92.html)** Jesus said, "Seek and you will find. Yet, what you asked Me about in former times and which I did not tell you then, now I do desire to tell, but you do not enquire after it."
**[92](https://www.earlychristianwritings.com/thomas/gospelthomas92.html)** Jesus said, "Seek and you will find. Yet, what you asked Me about in former times and which I did not tell you then, now I do desire to tell, but you do not enquire after it."
**[93](https://www.earlychristianwritings.com/thomas/gospelthomas93.html)** [Jesus said,] "Do not give what is holy to dogs, lest they throw them on the dung-heap. Do not throw the pearls to swine, lest they grind it [to bits]."
**[93](https://www.earlychristianwritings.com/thomas/gospelthomas93.html)** [Jesus said,] "Do not give what is holy to dogs, lest they throw them on the dung-heap. Do not throw the pearls to swine, lest they grind it [to bits]."
**[94](https://www.earlychristianwritings.com/thomas/gospelthomas94.html)** Jesus [said], "He who seeks will find, and [he who knocks] will be let in."
**[94](https://www.earlychristianwritings.com/thomas/gospelthomas94.html)** Jesus [said], "He who seeks will find, and [he who knocks] will be let in."
**[95](https://www.earlychristianwritings.com/thomas/gospelthomas95.html)** [Jesus said,] "If you have money, do not lend it at interest, but give [it] to one from whom you will not get it back."
**[95](https://www.earlychristianwritings.com/thomas/gospelthomas95.html)** [Jesus said,] "If you have money, do not lend it at interest, but give [it] to one from whom you will not get it back."
**[96](https://www.earlychristianwritings.com/thomas/gospelthomas96.html)** Jesus [said], "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves. Let him who has ears hear."
**[96](https://www.earlychristianwritings.com/thomas/gospelthomas96.html)** Jesus [said], "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves. Let him who has ears hear."
**[97](https://www.earlychristianwritings.com/thomas/gospelthomas97.html)** Jesus said, "The Kingdom of the [[Father]] is like a certain woman who was carrying a jar full of meal. While she was walking [on] a road, still some distance from home, the handle of the jar broke and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty."
**[97](https://www.earlychristianwritings.com/thomas/gospelthomas97.html)** Jesus said, "The Kingdom of the [[Father]] is like a certain woman who was carrying a jar full of meal. While she was walking [on] a road, still some distance from home, the handle of the jar broke and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty."
**[98](https://www.earlychristianwritings.com/thomas/gospelthomas98.html)** Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stuck it into the wall in order to find out whether his hand could carry through. Then he slew the powerful man."
**[98](https://www.earlychristianwritings.com/thomas/gospelthomas98.html)** Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stuck it into the wall in order to find out whether his hand could carry through. Then he slew the powerful man."
**[99](https://www.earlychristianwritings.com/thomas/gospelthomas99.html)** The disciples said to Him, "Your brothers and Your mother are standing outside." He said to them, "Those here who do the will of My Father are My brothers and My mother. It is they who will enter the Kingdom of My Father."
**[99](https://www.earlychristianwritings.com/thomas/gospelthomas99.html)** The disciples said to Him, "Your brothers and Your mother are standing outside." He said to them, "Those here who do the will of My Father are My brothers and My mother. It is they who will enter the Kingdom of My Father."
**[100](https://www.earlychristianwritings.com/thomas/gospelthomas100.html)** They showed Jesus a gold coin and said to Him, "Caesar's men demand taxes from us." He said to them, "Give Caesar what belongs to Caesar, give God what belongs to God, and give Me what is Mine."
**[100](https://www.earlychristianwritings.com/thomas/gospelthomas100.html)** They showed Jesus a gold coin and said to Him, "Caesar's men demand taxes from us." He said to them, "Give Caesar what belongs to Caesar, give God what belongs to God, and give Me what is Mine."
**[101](https://www.earlychristianwritings.com/thomas/gospelthomas101.html)** [Jesus said,] "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [[My]] true [[Mother]] gave me life."
**[101](https://www.earlychristianwritings.com/thomas/gospelthomas101.html)** [Jesus said,] "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [[My]] true [[Mother]] gave me life."
**[102](https://www.earlychristianwritings.com/thomas/gospelthomas102.html)** Jesus said, "Woe to the Pharisees, for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat."
**[102](https://www.earlychristianwritings.com/thomas/gospelthomas102.html)** Jesus said, "Woe to the Pharisees, for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat."
**[103](https://www.earlychristianwritings.com/thomas/gospelthomas103.html)** Jesus said, "Fortunate is the man who knows where the brigands will enter, so that he may get up, muster his domain, and arm himself before they invade."
**[103](https://www.earlychristianwritings.com/thomas/gospelthomas103.html)** Jesus said, "Fortunate is the man who knows where the brigands will enter, so that he may get up, muster his domain, and arm himself before they invade."
**[104](https://www.earlychristianwritings.com/thomas/gospelthomas104.html)** They said [to Jesus], "Come, let us pray today and let us fast." Jesus said, "What is the sin that I have committed, or wherein have I been defeated? But when the bridegroom leaves the bridal chamber, then let them fast and pray."
**[104](https://www.earlychristianwritings.com/thomas/gospelthomas104.html)** They said [to Jesus], "Come, let us pray today and let us fast." Jesus said, "What is the sin that I have committed, or wherein have I been defeated? But when the bridegroom leaves the bridal chamber, then let them fast and pray."
**[105](https://www.earlychristianwritings.com/thomas/gospelthomas105.html)** Jesus said, "He who knows the father and the mother will be called the son of a harlot."
**[105](https://www.earlychristianwritings.com/thomas/gospelthomas105.html)** Jesus said, "He who knows the father and the mother will be called the son of a harlot."
**[106](https://www.earlychristianwritings.com/thomas/gospelthomas106.html)** Jesus said, "When you make the two one, you will become the sons of man, and when you say, 'Mountain, move away,' it will move away."
**[106](https://www.earlychristianwritings.com/thomas/gospelthomas106.html)** Jesus said, "When you make the two one, you will become the sons of man, and when you say, 'Mountain, move away,' it will move away."
**[107](https://www.earlychristianwritings.com/thomas/gospelthomas107.html)** Jesus said, "The Kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine sheep and looked for that one until he found it. When he had gone to such trouble, he said to the sheep, 'I care for you more than the ninety-nine.'"
**[107](https://www.earlychristianwritings.com/thomas/gospelthomas107.html)** Jesus said, "The Kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine sheep and looked for that one until he found it. When he had gone to such trouble, he said to the sheep, 'I care for you more than the ninety-nine.'"
**[108](https://www.earlychristianwritings.com/thomas/gospelthomas108.html)** Jesus said, "He who will drink from my mouth will become like Me. I myself shall become he, and the things that are hidden will become revealed to him."
**[108](https://www.earlychristianwritings.com/thomas/gospelthomas108.html)** Jesus said, "He who will drink from my mouth will become like Me. I myself shall become he, and the things that are hidden will become revealed to him."
**[109](https://www.earlychristianwritings.com/thomas/gospelthomas109.html)** Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it. And [after] he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold [it]. And the one who bought it went plowing and found the treasure. He began to lend money at interest to whomever he wished."
**[109](https://www.earlychristianwritings.com/thomas/gospelthomas109.html)** Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it. And [after] he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold [it]. And the one who bought it went plowing and found the treasure. He began to lend money at interest to whomever he wished."
**[110](https://www.earlychristianwritings.com/thomas/gospelthomas110.html)** Jesus said, "Whoever finds the world and becomes rich, let him renounce the world."
**[110](https://www.earlychristianwritings.com/thomas/gospelthomas110.html)** Jesus said, "Whoever finds the world and becomes rich, let him renounce the world."
**[111](https://www.earlychristianwritings.com/thomas/gospelthomas111.html)** Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death." Does not Jesus say, "Whoever finds himself is superior to the world?"
**[111](https://www.earlychristianwritings.com/thomas/gospelthomas111.html)** Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death." Does not Jesus say, "Whoever finds himself is superior to the world?"
**[112](https://www.earlychristianwritings.com/thomas/gospelthomas112.html)** Jesus said, "Woe to the flesh that depends on the soul; woe to the soul that depends on the flesh."
**[112](https://www.earlychristianwritings.com/thomas/gospelthomas112.html)** Jesus said, "Woe to the flesh that depends on the soul; woe to the soul that depends on the flesh."
**[113](https://www.earlychristianwritings.com/thomas/gospelthomas113.html)** His disciples said to Him, "When will the Kingdom come?" [Jesus said,] "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is spread out upon the earth, and men do not see it."
**[113](https://www.earlychristianwritings.com/thomas/gospelthomas113.html)** His disciples said to Him, "When will the Kingdom come?" [Jesus said,] "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is spread out upon the earth, and men do not see it."
**[114](https://www.earlychristianwritings.com/thomas/gospelthomas114.html)** Simon Peter said to Him, "Let Mary leave us, for women are not worthy of Life." Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven."

224
GospelOfThomasST.md

@ -4,119 +4,119 @@ Parent: [[JesusWordsOnly]]\n\n /var/local/share/sword/data/Wikis/C2.0Wiki/data/M
This is the translation from https://www.sacred-texts.com/chr/thomas.html
* (1): And He said, "Whoever finds the interpretation of these sayings will not experience death."
* (2): Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All."
* (3): Jesus said, "If those who lead you say, 'See, the Kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty."
* (4): Jesus said, "The man old in days will not hesitate to ask a small child seven days old about the place of life, and he will live. For many who are first will become last, and they will become one and the same."
* (5): Jesus said, "Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest."
* (6): His disciples questioned Him and said to Him, "Do you want us to fast? How shall we pray? Shall we give alms? What diet shall we observe?" Jesus said, "Do not tell lies, and do not do what you hate, for all things are plain in the sight of Heaven. For nothing hidden will not become manifest, and nothing covered will remain without being uncovered."
* (7): Jesus said, "Blessed is the lion which becomes man when consumed by man; and cursed is the man whom the lion consumes, and the lion becomes man."
* (8): And He said, "The Kingdom is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."
* (9): Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."
* (10): Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes."
* (11): Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do?"
* (12): The disciples said to Jesus, "We know that You will depart from us. Who is to be our leader?" Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being."
* (13): Jesus said to His disciples, "Compare me to someone and tell Me whom I am like." Simon Peter said to Him, "You are like a righteous angel." Matthew said to Him, "You are like a wise philosopher." Thomas said to Him, "Master, my mouth is wholly incapable of saying whom You are like." Jesus said, "I am not your master. Because you have drunk, you have become intoxicated by the bubbling spring which I have measured out." And He took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up."
* (14): Jesus said to them, "If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth - it is that which will defile you."
* (15): Jesus said, "When you see one who was not born of woman, prostrate yourselves on your faces and worship him. That one is your Father."
* (16): Jesus said, "Men think, perhaps, that it is peace which I have come to cast upon the world. They do not know that it is dissension which I have come to cast upon the earth: fire, sword, and war. For there will be five in a house: three will be against two, and two against three, the father against the son, and the son against the father. And they will stand solitary."
* (17): Jesus said, "I shall give you what no eye has seen and what no ear has heard and what no hand has touched and what has never occurred to the human mind."
* (18): The disciples said to Jesus, "Tell us how our end will be." Jesus said, "Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death."
* (1): And He said, "Whoever finds the interpretation of these sayings will not experience death."
* (2): Jesus said, "Let him who seeks continue seeking until he finds. When he finds, he will become troubled. When he becomes troubled, he will be astonished, and he will rule over the All."
* (3): Jesus said, "If those who lead you say, 'See, the Kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the sons of the living Father. But if you will not know yourselves, you dwell in poverty and it is you who are that poverty."
* (4): Jesus said, "The man old in days will not hesitate to ask a small child seven days old about the place of life, and he will live. For many who are first will become last, and they will become one and the same."
* (5): Jesus said, "Recognize what is in your sight, and that which is hidden from you will become plain to you. For there is nothing hidden which will not become manifest."
* (6): His disciples questioned Him and said to Him, "Do you want us to fast? How shall we pray? Shall we give alms? What diet shall we observe?" Jesus said, "Do not tell lies, and do not do what you hate, for all things are plain in the sight of Heaven. For nothing hidden will not become manifest, and nothing covered will remain without being uncovered."
* (7): Jesus said, "Blessed is the lion which becomes man when consumed by man; and cursed is the man whom the lion consumes, and the lion becomes man."
* (8): And He said, "The Kingdom is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."
* (9): Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."
* (10): Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes."
* (11): Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do?"
* (12): The disciples said to Jesus, "We know that You will depart from us. Who is to be our leader?" Jesus said to them, "Wherever you are, you are to go to James the righteous, for whose sake heaven and earth came into being."
* (13): Jesus said to His disciples, "Compare me to someone and tell Me whom I am like." Simon Peter said to Him, "You are like a righteous angel." Matthew said to Him, "You are like a wise philosopher." Thomas said to Him, "Master, my mouth is wholly incapable of saying whom You are like." Jesus said, "I am not your master. Because you have drunk, you have become intoxicated by the bubbling spring which I have measured out." And He took him and withdrew and told him three things. When Thomas returned to his companions, they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the things which he told me, you will pick up stones and throw them at me; a fire will come out of the stones and burn you up."
* (14): Jesus said to them, "If you fast, you will give rise to sin for yourselves; and if you pray, you will be condemned; and if you give alms, you will do harm to your spirits. When you go into any land and walk about in the districts, if they receive you, eat what they will set before you, and heal the sick among them. For what goes into your mouth will not defile you, but that which issues from your mouth - it is that which will defile you."
* (15): Jesus said, "When you see one who was not born of woman, prostrate yourselves on your faces and worship him. That one is your Father."
* (16): Jesus said, "Men think, perhaps, that it is peace which I have come to cast upon the world. They do not know that it is dissension which I have come to cast upon the earth: fire, sword, and war. For there will be five in a house: three will be against two, and two against three, the father against the son, and the son against the father. And they will stand solitary."
* (17): Jesus said, "I shall give you what no eye has seen and what no ear has heard and what no hand has touched and what has never occurred to the human mind."
* (18): The disciples said to Jesus, "Tell us how our end will be." Jesus said, "Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death."
* (19): Jesus said, "Blessed is he who came into being before he came into being. If you become My disciples and listen to My words, these stones will minister to you. For there are five trees for you in Paradise which remain undisturbed summer and winter and whose leaves do not fall. Whoever becomes acquainted with them will not experience death."
* (20): The disciples said to Jesus, "Tell us what the Kingdom of Heaven is like." He said to them, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky."
* (21): Mary said to Jesus, "Whom are Your disciples like?" He said, "They are like children who have settled in a field which is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and give it back to them. Therefore I say to you, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and will not let him into his house of his domain to carry away his goods. You, then, be on your guard against the world. Arm yourselves with great strength lest the robbers find a way to come to you, for the difficulty which you expect will (surely) materialize. Let there be among you a man of understanding. When the grain ripened, he came quickly with his sickle in his hand and reaped it. Whoever has ears to hear, let him hear."
* (22): Jesus saw infants being suckled. He said to His disciples, "These infants being suckled are like those who enter the Kingdom." They said to Him, "Shall we then, as children, enter the Kingdom?" Jesus said to them, "When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter [the Kingdom]."
* (23): Jesus said, "I shall choose you, one out of a thousand, and two out of ten thousand, and they shall stand as a single one."
* (24): His disciples said to Him, "Show us the place where You are, since it is necessary for us to seek it." He said to them, "Whoever has ears, let him hear. There is light within a man of light, and he (or "it") lights up the whole world. If he (or "it") does not shine, he (or "it") is darkness."
* (25): Jesus said, "Love your brother like your soul, guard him like the pupil of your eye."
* (26): Jesus said, "You see the mote in your brothers eye, but you do not see the beam in your own eye. When you cast the beam out of your own eye, then you will see clearly to cast the mote from your brother's eye."
* (27): [Jesus said,] "If you do not fast as regards the world, you will not find the Kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the Father."
* (28): Jesus said, "I took my place in the midst of the world, and I appeared to them in the flesh. I found all of them intoxicated; I found none of them thirsty. And My soul became afflicted for the sons of men, because they are blind in their hearts and do not have sight; for empty they came into the world, and empty too they seek to leave the world. But for the moment they are intoxicated. When they shake off their wine, then they will repent."
* (29): Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty."
* (30): Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him."
* (31): Jesus said, "No prophet is accepted in his own village; no physician heals those who know him."
* (32): Jesus said, "A city being built on a high mountain and fortified cannot fall, nor can it be hidden."
* (33): Jesus said, "Preach from your housetops that which you will hear in your ear {(and) in the other ear}. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light."
* (34): Jesus said, "If a blind man leads a blind man, they will both fall into a pit."
* (35): Jesus said, "It is not possible for anyone to enter the house of a strong man and take it by force unless he binds his hands; then he will (be able to) ransack his house."
* (36): Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear."
* (37): His disciples said, "When will You become revealed to us and when shall we see You?" Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then [will you see] the Son of the Living One, and you will not be afraid"
* (38): Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you look for Me and will not find Me."
* (39): Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves."
* (40): Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed."
* (41): Jesus said, "Whoever has something in his hand will receive more, and whoever has nothing will be deprived of even the little he has."
* (42): Jesus said, "Become passers-by."
* (43): His disciples said to him, "Who are You, that You should say these things to us?" [Jesus said to them,] "You do not realize who I am from what I say to you, but you have become like the Jews, for they (either) love the tree and hate its fruit or love the fruit and hate the tree."
* (44): Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven."
* (45): Jesus said, "Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things."
* (46): Jesus said, "Among those born of women, from Adam until John the Baptist, there is no one so superior to John the Baptist that his eyes should not be lowered (before him). Yet I have said whichever one of you comes to be a child will be acquainted with the Kingdom and will become superior to John."
* (47): Jesus said, "It is impossible for a man to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise he will honor the one and treat the other contemptuously. No man drinks old wine and immediately desires to drink new wine. And new wine is not put into old wineskins, lest they burst; nor is old wine put into a new wineskin, lest it spoil it. An old patch is not sewn onto a new garment, because a tear would result."
* (48): Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away."
* (49): Jesus said, "Blessed are the solitary and elect, for you will find the Kingdom. For you are from it, and to it you will return."
* (50): Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established [itself] and became manifest through their image.' If they say to you, 'Is it you?', say, 'We are its children, we are the elect of the Living Father.' If they ask you, 'What is the sign of your father in you?', say to them, 'It is movement and repose.'"
* (51): His disciples said to Him, "When will the repose of the dead come about, and when will the new world come?" He said to them, "What you look forward to has already come, but you do not recognize it."
* (52): His disciples said to Him, "Twenty-four prophets spoke in Israel, and all of them spoke in You." He said to them, "You have omitted the one living in your presence and have spoken (only) of the dead."
* (53): His disciples said to Him, "Is circumcision beneficial or not?" He said to them, "If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable."
* (54): Jesus said, "Blessed are the poor, for yours is the Kingdom of Heaven."
* (55): Jesus said, "Whoever does not hate his father and his mother cannot become a disciple to Me. And whoever does not hate his brothers and sisters and take up his cross in My way will not be worthy of Me."
* (56): Jesus said, "Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world."
* (57): Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned."
* (58): Jesus said, "Blessed is the man who has suffered and found life."
* (59): Jesus said, "Take heed of the Living One while you are alive, lest you die and seek to see Him and be unable to do so."
* (60): [They saw] a Samaritan carrying a lamb on his way to Judea. He said to his disciples, "(Why does) that man (carry) the lamb around?" They said to him, "So that he may kill it and eat it." He said to them, "While it is alive, he will not eat it, but only when he has killed it and it has become a corpse." They said to him, "He cannot do so otherwise." He said to them, "You too, look for a place for yourself within the Repose, lest you become a corpse and be eaten."
* (61): Jesus said, "Two will rest on a bed: the one will die, and other will live." Salome said to him, "Who are You, man, that You, as though from the One, have come up on my couch and eaten from my table?" Jesus said to her, "I am He who exists from the Undivided. I was given some of the things of my Father." [Salome said,] "I am Your disciple." [Jesus said to her,] "Therefore I say, if he is [undivided], he will be filled with light, but if he is divided, he will be filled with darkness."
* (62): Jesus said, "It is to those [who are worthy of My] mysteries that I tell My mysteries. Do not let your left hand know what your right hand is doing."
* (63): Jesus said, "There was a rich man who had much money. He said, 'I shall put my money to use so that I may sow, reap, plant, and fill my storehouse with produce, with the result that I shall lack nothing. Such were his intentions, but that same night he died. Let him who has ears hear."
* (64): Jesus said, "A man had received visitors. And when he had prepared the dinner, he sent his servant to invite guests. He went to the first one and said to him, "My master invites you.' He said, 'I have claims against some merchants. They are coming to me this evening. I must go and give them my orders. I ask to be excused from the dinner.' He went to another and said, 'My master has invited you.' He said to him, 'I have just bought a house and am required for the day. I shall not have any spare time.' He went to another and said to him, 'My master invites you.' He said to him, 'My friend is going to get married, and I am to prepare the banquet. I shall not be able to come. I ask to be excused from the dinner.' He went to another and said to him, 'My master invites you.' He said to him, 'I have just bought a farm, and I am on my way to collect the rent. I shall not be able to come. I ask to be excused.' The servant returned and said to his master, 'Those whom you invited to the dinner have asked to be excused.' The master said to his servant, 'Go outside to the streets and bring back those whom you happen to meet, so that they may dine.' Businessmen and merchants will not enter the Places of My Father."
* (65): He said, "There was a good man who owned a vineyard. He leased it to tenant farmers so that they might work it and he might collect the produce from them. He sent his servant so that the tenants might give him the produce of the vineyard. They seized his servant and beat him, all but killing him. The servant went back and told his master. The master said, 'Perhaps [they] did not recognize [him].' He sent another servant. The tenants beat this one as well. Then the owner sent his son and said, 'Perhaps they will show respect to my son.' Because the tenants knew that it was he who was the heir to the vineyard, they seized him and killed him. Let him who has ears hear."
* (66): Jesus said, "Show me the stone which the builders have rejected. That one is the cornerstone."
* (67): Jesus said, "Whoever believes that the All itself is deficient is (himself) completely deficient."
* (68): Jesus said, "Blessed are you when you are hated and persecuted. Wherever you have been persecuted they will find no Place."
* (69): Jesus said, "Blessed are they who have been persecuted within themselves. It is they who have truly come to know the Father. Blessed are the hungry, for the belly of him who desires will be filled."
* (70): Jesus said, "If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you."
* (71): Jesus said, "I shall destroy [this] house, and no one will be able to rebuild it."
* (72): [A man said] to Him, "Tell my brothers to divide my father's possessions with me." He said to him, "O man, who has made Me a divider?" He turned to His disciples and said to them, "I am not a divider, am I?"
* (73): Jesus said, "The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest."
* (74): He said, "O Lord, there are many around the drinking trough, but there is nothing in the cistern."
* (75): Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber."
* (76): Jesus said, "The kingdom of the Father is like a merchant who had a consignment of merchandise and who discovered a pearl. That merchant was shrewd. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."
* (77): Jesus said, "It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there."
* (78): Jesus said, "Why have you come out into the desert? To see a reed shaken by the wind? And to see a man clothed in fine garments like your kings and your great men? Upon them are the fine [garments], and they are unable to discern the truth."
* (79): A woman from the crowd said to Him, "Blessed are the womb which bore You and the breasts which nourished You." He said to her, "Blessed are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, 'Blessed are the womb which has not conceived and the breasts which have not given milk.'"
* (80): Jesus said, "He who has recognized the world has found the body, but he who has found the body is superior to the world."
* (81): Jesus said, "Let him who has grown rich be king, and let him who possesses power renounce it."
* (82): Jesus said, "He who is near Me is near the fire, and he who is far from Me is far from the Kingdom."
* (83): Jesus said, "The images are manifest to man, but the light in them remains concealed in the image of the light of the Father. He will become manifest, but his image will remain concealed by his light."
* (84): Jesus said, "When you see your likeness, you rejoice. But when you see your images which came into being before you, and which neither die not become manifest, how much you will have to bear!"
* (85): Jesus said, "Adam came into being from a great power and a great wealth, but he did not become worthy of you. For had he been worthy, [he would] not [have experienced] death."
* (86): Jesus said, "[The foxes have their holes] and the birds have [their] nests, but the Son of Man has no place to lay his head and rest."
* (87): Jesus said, "Wretched is the body that is dependant upon a body, and wretched is the soul that is dependent on these two."
* (88): Jesus said, "The angels and the prophets will come to you and give you those things you (already) have. And you too, give them those things which you have, and say to yourselves, 'When will they come and take what is theirs?'"
* (89): Jesus said, "Why do you wash the outside of the cup? Do you not realize that he who made he inside is the same one who made the outside?"
* (90): Jesus said, "Come unto me, for My yoke is easy and My lordship is mild, and you will find repose for yourselves."
* (91): They said to Him, "Tell us who You are so that we may believe in You." He said to them, "You read the face of the sky and of the earth, but you have not recognized the one who is before you, and you do not know how to read this moment."
* (92): Jesus said, "Seek and you will find. Yet, what you asked Me about in former times and which I did not tell you then, now I do desire to tell, but you do not enquire after it."
* (93): [Jesus said,] "Do not give what is holy to dogs, lest they throw them on the dung-heap. Do not throw the pearls to swine, lest they grind it [to bits]."
* (94): Jesus [said], "He who seeks will find, and [he who knocks] will be let in."
* (95): [Jesus said,] "If you have money, do not lend it at interest, but give [it] to one from whom you will not get it back."
* (96): Jesus [said], "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves. Let him who has ears hear."
* (97): Jesus said, "The Kingdom of the [[Father]] is like a certain woman who was carrying a jar full of meal. While she was walking [on] a road, still some distance from home, the handle of the jar broke and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty."
* (98): Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stuck it into the wall in order to find out whether his hand could carry through. Then he slew the powerful man."
* (99): The disciples said to Him, "Your brothers and Your mother are standing outside." He said to them, "Those here who do the will of My Father are My brothers and My mother. It is they who will enter the Kingdom of My Father."
* (100): They showed Jesus a gold coin and said to Him, "Caesar's men demand taxes from us." He said to them, "Give Caesar what belongs to Caesar, give God what belongs to God, and give Me what is Mine."
* (101): [Jesus said,] "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [[My]] true [[Mother]] gave me life."
* (102): Jesus said, "Woe to the Pharisees, for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat."
* (103): Jesus said, "Fortunate is the man who knows where the brigands will enter, so that he may get up, muster his domain, and arm himself before they invade."
* (104): They said [to Jesus], "Come, let us pray today and let us fast." Jesus said, "What is the sin that I have committed, or wherein have I been defeated? But when the bridegroom leaves the bridal chamber, then let them fast and pray."
* (105): Jesus said, "He who knows the father and the mother will be called the son of a harlot."
* (106): Jesus said, "When you make the two one, you will become the sons of man, and when you say, 'Mountain, move away,' it will move away."
* (107): Jesus said, "The Kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine sheep and looked for that one until he found it. When he had gone to such trouble, he said to the sheep, 'I care for you more than the ninety-nine.'"
* (108): Jesus said, "He who will drink from my mouth will become like Me. I myself shall become he, and the things that are hidden will become revealed to him."
* (109): Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it. And [after] he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold [it]. And the one who bought it went plowing and found the treasure. He began to lend money at interest to whomever he wished."
* (110): Jesus said, "Whoever finds the world and becomes rich, let him renounce the world."
* (111): Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death." Does not Jesus say, "Whoever finds himself is superior to the world?"
* (112): Jesus said, "Woe to the flesh that depends on the soul; woe to the soul that depends on the flesh."
* (113): His disciples said to Him, "When will the Kingdom come?" [Jesus said,] "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is spread out upon the earth, and men do not see it."
* (20): The disciples said to Jesus, "Tell us what the Kingdom of Heaven is like." He said to them, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky."
* (21): Mary said to Jesus, "Whom are Your disciples like?" He said, "They are like children who have settled in a field which is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They (will) undress in their presence in order to let them have back their field and give it back to them. Therefore I say to you, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and will not let him into his house of his domain to carry away his goods. You, then, be on your guard against the world. Arm yourselves with great strength lest the robbers find a way to come to you, for the difficulty which you expect will (surely) materialize. Let there be among you a man of understanding. When the grain ripened, he came quickly with his sickle in his hand and reaped it. Whoever has ears to hear, let him hear."
* (22): Jesus saw infants being suckled. He said to His disciples, "These infants being suckled are like those who enter the Kingdom." They said to Him, "Shall we then, as children, enter the Kingdom?" Jesus said to them, "When you make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter [the Kingdom]."
* (23): Jesus said, "I shall choose you, one out of a thousand, and two out of ten thousand, and they shall stand as a single one."
* (24): His disciples said to Him, "Show us the place where You are, since it is necessary for us to seek it." He said to them, "Whoever has ears, let him hear. There is light within a man of light, and he (or "it") lights up the whole world. If he (or "it") does not shine, he (or "it") is darkness."
* (25): Jesus said, "Love your brother like your soul, guard him like the pupil of your eye."
* (26): Jesus said, "You see the mote in your brothers eye, but you do not see the beam in your own eye. When you cast the beam out of your own eye, then you will see clearly to cast the mote from your brother's eye."
* (27): [Jesus said,] "If you do not fast as regards the world, you will not find the Kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the Father."
* (28): Jesus said, "I took my place in the midst of the world, and I appeared to them in the flesh. I found all of them intoxicated; I found none of them thirsty. And My soul became afflicted for the sons of men, because they are blind in their hearts and do not have sight; for empty they came into the world, and empty too they seek to leave the world. But for the moment they are intoxicated. When they shake off their wine, then they will repent."
* (29): Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty."
* (30): Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him."
* (31): Jesus said, "No prophet is accepted in his own village; no physician heals those who know him."
* (32): Jesus said, "A city being built on a high mountain and fortified cannot fall, nor can it be hidden."
* (33): Jesus said, "Preach from your housetops that which you will hear in your ear {(and) in the other ear}. For no one lights a lamp and puts it under a bushel, nor does he put it in a hidden place, but rather he sets it on a lampstand so that everyone who enters and leaves will see its light."
* (34): Jesus said, "If a blind man leads a blind man, they will both fall into a pit."
* (35): Jesus said, "It is not possible for anyone to enter the house of a strong man and take it by force unless he binds his hands; then he will (be able to) ransack his house."
* (36): Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear."
* (37): His disciples said, "When will You become revealed to us and when shall we see You?" Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then [will you see] the Son of the Living One, and you will not be afraid"
* (38): Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you look for Me and will not find Me."
* (39): Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves."
* (40): Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed."
* (41): Jesus said, "Whoever has something in his hand will receive more, and whoever has nothing will be deprived of even the little he has."
* (42): Jesus said, "Become passers-by."
* (43): His disciples said to him, "Who are You, that You should say these things to us?" [Jesus said to them,] "You do not realize who I am from what I say to you, but you have become like the Jews, for they (either) love the tree and hate its fruit or love the fruit and hate the tree."
* (44): Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven either on earth or in heaven."
* (45): Jesus said, "Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things."
* (46): Jesus said, "Among those born of women, from Adam until John the Baptist, there is no one so superior to John the Baptist that his eyes should not be lowered (before him). Yet I have said whichever one of you comes to be a child will be acquainted with the Kingdom and will become superior to John."
* (47): Jesus said, "It is impossible for a man to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise he will honor the one and treat the other contemptuously. No man drinks old wine and immediately desires to drink new wine. And new wine is not put into old wineskins, lest they burst; nor is old wine put into a new wineskin, lest it spoil it. An old patch is not sewn onto a new garment, because a tear would result."
* (48): Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away."
* (49): Jesus said, "Blessed are the solitary and elect, for you will find the Kingdom. For you are from it, and to it you will return."
* (50): Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established [itself] and became manifest through their image.' If they say to you, 'Is it you?', say, 'We are its children, we are the elect of the Living Father.' If they ask you, 'What is the sign of your father in you?', say to them, 'It is movement and repose.'"
* (51): His disciples said to Him, "When will the repose of the dead come about, and when will the new world come?" He said to them, "What you look forward to has already come, but you do not recognize it."
* (52): His disciples said to Him, "Twenty-four prophets spoke in Israel, and all of them spoke in You." He said to them, "You have omitted the one living in your presence and have spoken (only) of the dead."
* (53): His disciples said to Him, "Is circumcision beneficial or not?" He said to them, "If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable."
* (54): Jesus said, "Blessed are the poor, for yours is the Kingdom of Heaven."
* (55): Jesus said, "Whoever does not hate his father and his mother cannot become a disciple to Me. And whoever does not hate his brothers and sisters and take up his cross in My way will not be worthy of Me."
* (56): Jesus said, "Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world."
* (57): Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned."
* (58): Jesus said, "Blessed is the man who has suffered and found life."
* (59): Jesus said, "Take heed of the Living One while you are alive, lest you die and seek to see Him and be unable to do so."
* (60): [They saw] a Samaritan carrying a lamb on his way to Judea. He said to his disciples, "(Why does) that man (carry) the lamb around?" They said to him, "So that he may kill it and eat it." He said to them, "While it is alive, he will not eat it, but only when he has killed it and it has become a corpse." They said to him, "He cannot do so otherwise." He said to them, "You too, look for a place for yourself within the Repose, lest you become a corpse and be eaten."
* (61): Jesus said, "Two will rest on a bed: the one will die, and other will live." Salome said to him, "Who are You, man, that You, as though from the One, have come up on my couch and eaten from my table?" Jesus said to her, "I am He who exists from the Undivided. I was given some of the things of my Father." [Salome said,] "I am Your disciple." [Jesus said to her,] "Therefore I say, if he is [undivided], he will be filled with light, but if he is divided, he will be filled with darkness."
* (62): Jesus said, "It is to those [who are worthy of My] mysteries that I tell My mysteries. Do not let your left hand know what your right hand is doing."
* (63): Jesus said, "There was a rich man who had much money. He said, 'I shall put my money to use so that I may sow, reap, plant, and fill my storehouse with produce, with the result that I shall lack nothing. Such were his intentions, but that same night he died. Let him who has ears hear."
* (64): Jesus said, "A man had received visitors. And when he had prepared the dinner, he sent his servant to invite guests. He went to the first one and said to him, "My master invites you.' He said, 'I have claims against some merchants. They are coming to me this evening. I must go and give them my orders. I ask to be excused from the dinner.' He went to another and said, 'My master has invited you.' He said to him, 'I have just bought a house and am required for the day. I shall not have any spare time.' He went to another and said to him, 'My master invites you.' He said to him, 'My friend is going to get married, and I am to prepare the banquet. I shall not be able to come. I ask to be excused from the dinner.' He went to another and said to him, 'My master invites you.' He said to him, 'I have just bought a farm, and I am on my way to collect the rent. I shall not be able to come. I ask to be excused.' The servant returned and said to his master, 'Those whom you invited to the dinner have asked to be excused.' The master said to his servant, 'Go outside to the streets and bring back those whom you happen to meet, so that they may dine.' Businessmen and merchants will not enter the Places of My Father."
* (65): He said, "There was a good man who owned a vineyard. He leased it to tenant farmers so that they might work it and he might collect the produce from them. He sent his servant so that the tenants might give him the produce of the vineyard. They seized his servant and beat him, all but killing him. The servant went back and told his master. The master said, 'Perhaps [they] did not recognize [him].' He sent another servant. The tenants beat this one as well. Then the owner sent his son and said, 'Perhaps they will show respect to my son.' Because the tenants knew that it was he who was the heir to the vineyard, they seized him and killed him. Let him who has ears hear."
* (66): Jesus said, "Show me the stone which the builders have rejected. That one is the cornerstone."
* (67): Jesus said, "Whoever believes that the All itself is deficient is (himself) completely deficient."
* (68): Jesus said, "Blessed are you when you are hated and persecuted. Wherever you have been persecuted they will find no Place."
* (69): Jesus said, "Blessed are they who have been persecuted within themselves. It is they who have truly come to know the Father. Blessed are the hungry, for the belly of him who desires will be filled."
* (70): Jesus said, "If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you."
* (71): Jesus said, "I shall destroy [this] house, and no one will be able to rebuild it."
* (72): [A man said] to Him, "Tell my brothers to divide my father's possessions with me." He said to him, "O man, who has made Me a divider?" He turned to His disciples and said to them, "I am not a divider, am I?"
* (73): Jesus said, "The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest."
* (74): He said, "O Lord, there are many around the drinking trough, but there is nothing in the cistern."
* (75): Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber."
* (76): Jesus said, "The kingdom of the Father is like a merchant who had a consignment of merchandise and who discovered a pearl. That merchant was shrewd. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."
* (77): Jesus said, "It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there."
* (78): Jesus said, "Why have you come out into the desert? To see a reed shaken by the wind? And to see a man clothed in fine garments like your kings and your great men? Upon them are the fine [garments], and they are unable to discern the truth."
* (79): A woman from the crowd said to Him, "Blessed are the womb which bore You and the breasts which nourished You." He said to her, "Blessed are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, 'Blessed are the womb which has not conceived and the breasts which have not given milk.'"
* (80): Jesus said, "He who has recognized the world has found the body, but he who has found the body is superior to the world."
* (81): Jesus said, "Let him who has grown rich be king, and let him who possesses power renounce it."
* (82): Jesus said, "He who is near Me is near the fire, and he who is far from Me is far from the Kingdom."
* (83): Jesus said, "The images are manifest to man, but the light in them remains concealed in the image of the light of the Father. He will become manifest, but his image will remain concealed by his light."
* (84): Jesus said, "When you see your likeness, you rejoice. But when you see your images which came into being before you, and which neither die not become manifest, how much you will have to bear!"
* (85): Jesus said, "Adam came into being from a great power and a great wealth, but he did not become worthy of you. For had he been worthy, [he would] not [have experienced] death."
* (86): Jesus said, "[The foxes have their holes] and the birds have [their] nests, but the Son of Man has no place to lay his head and rest."
* (87): Jesus said, "Wretched is the body that is dependant upon a body, and wretched is the soul that is dependent on these two."
* (88): Jesus said, "The angels and the prophets will come to you and give you those things you (already) have. And you too, give them those things which you have, and say to yourselves, 'When will they come and take what is theirs?'"
* (89): Jesus said, "Why do you wash the outside of the cup? Do you not realize that he who made he inside is the same one who made the outside?"
* (90): Jesus said, "Come unto me, for My yoke is easy and My lordship is mild, and you will find repose for yourselves."
* (91): They said to Him, "Tell us who You are so that we may believe in You." He said to them, "You read the face of the sky and of the earth, but you have not recognized the one who is before you, and you do not know how to read this moment."
* (92): Jesus said, "Seek and you will find. Yet, what you asked Me about in former times and which I did not tell you then, now I do desire to tell, but you do not enquire after it."
* (93): [Jesus said,] "Do not give what is holy to dogs, lest they throw them on the dung-heap. Do not throw the pearls to swine, lest they grind it [to bits]."
* (94): Jesus [said], "He who seeks will find, and [he who knocks] will be let in."
* (95): [Jesus said,] "If you have money, do not lend it at interest, but give [it] to one from whom you will not get it back."
* (96): Jesus [said], "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves. Let him who has ears hear."
* (97): Jesus said, "The Kingdom of the [[Father]] is like a certain woman who was carrying a jar full of meal. While she was walking [on] a road, still some distance from home, the handle of the jar broke and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty."
* (98): Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stuck it into the wall in order to find out whether his hand could carry through. Then he slew the powerful man."
* (99): The disciples said to Him, "Your brothers and Your mother are standing outside." He said to them, "Those here who do the will of My Father are My brothers and My mother. It is they who will enter the Kingdom of My Father."
* (100): They showed Jesus a gold coin and said to Him, "Caesar's men demand taxes from us." He said to them, "Give Caesar what belongs to Caesar, give God what belongs to God, and give Me what is Mine."
* (101): [Jesus said,] "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [[My]] true [[Mother]] gave me life."
* (102): Jesus said, "Woe to the Pharisees, for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat."
* (103): Jesus said, "Fortunate is the man who knows where the brigands will enter, so that he may get up, muster his domain, and arm himself before they invade."
* (104): They said [to Jesus], "Come, let us pray today and let us fast." Jesus said, "What is the sin that I have committed, or wherein have I been defeated? But when the bridegroom leaves the bridal chamber, then let them fast and pray."
* (105): Jesus said, "He who knows the father and the mother will be called the son of a harlot."
* (106): Jesus said, "When you make the two one, you will become the sons of man, and when you say, 'Mountain, move away,' it will move away."
* (107): Jesus said, "The Kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine sheep and looked for that one until he found it. When he had gone to such trouble, he said to the sheep, 'I care for you more than the ninety-nine.'"
* (108): Jesus said, "He who will drink from my mouth will become like Me. I myself shall become he, and the things that are hidden will become revealed to him."
* (109): Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it. And [after] he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold [it]. And the one who bought it went plowing and found the treasure. He began to lend money at interest to whomever he wished."
* (110): Jesus said, "Whoever finds the world and becomes rich, let him renounce the world."
* (111): Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death." Does not Jesus say, "Whoever finds himself is superior to the world?"
* (112): Jesus said, "Woe to the flesh that depends on the soul; woe to the soul that depends on the flesh."
* (113): His disciples said to Him, "When will the Kingdom come?" [Jesus said,] "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is spread out upon the earth, and men do not see it."
* (114): Simon Peter said to Him, "Let Mary leave us, for women are not worthy of Life." Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven."
---

2
JWO_05_11_MartinLutherDefendsPaulsAttributionoftheLawtoAngelsandItsAbolishedNature_0020.md

@ -279,7 +279,7 @@ we find Jesus’ Words Only emerging in Luther’s Catechisms. Luther made
one more radical revolution, once more willing to face the charge of
being a heretic. This time, however, it was for basing his core
doctrine on Jesus’ words only.
32. Quoted in Bob Nyberg’s Covenant Theology Versus Dispensationalism A Matter of Law Versus Grace, reprinted online at
http://4himnet.com/xobnyberg/dispensationalismOl.html.

1
JWO_07_02_strongestverseintheBibleforoncesaved,alwayssavedandIwouldnotdisagree.(R.T._0029.md

@ -63,4 +63,3 @@ although it may not be expedient:
practicing unrepentant fornication cannot possibly pose such a threat.
18. Dave Hunt, CIB Bulletin (Camarillo, CA: Christian Information Bureau) (June 1989) at 1.

4
JWO_09_03_GoatstoJamesChapter2_0038.md

@ -9,11 +9,11 @@ other. Again, I have not seen a single commentator noticing this.
James writes:
(14) What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him?
(15) If a brother or sister be naked and in lack of daily food,
(16) and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit?
(17) Even so faith, if it have not works [ergon], is dead in
itself [i.e., if alone]. (Jas. 2:14-17), ASV.

2
JWO_10_03_LukeEvenTellsUsWhatWereTheChargesofHeresyAgainstPaul_0047.md

@ -43,7 +43,7 @@ to forsake the “seed of Israel.... ” Jeremiah chapter 31 reads:
and the ordinances of the moon and of the stars for a light by
night, who stirreth up the sea, so that the waves thereof roar;
Jehovah of hosts is his name:
(36) If these ordinances depart from before me, saith Jehovah, then the seed of Israel also shall cease from being a nation before me for ever.
(37) Thus saith Jehovah: If heaven above can be measured, and the

10
JWO_11_09_JamesCritiqueofPaulsIdeaThatTheLawArousesSin_0057.md

@ -28,14 +28,14 @@ What did Paul teach? The exact opposite. Paul says in (Rom. 7:7-13:)
(9) For I was alive without the law once: but when the commandment
came, sin revived, and I died.
(10) And the commandment, which was ordained to life, I found to
be unto death.
(11) For sin, taking occasion by the commandment,
(12) Wherefore the law is holy, and the commandment holy, and just, and good.
(13) Was then that which is good made death unto me? God
forbid. But sin, that it might appear sin, working death in me by
that which is good; that sin by the commandment might become
@ -47,7 +47,7 @@ test. The contrary says works are an intrinsic requirement to
salvation. The intrinsic view is correct because Jesus warns
Christians repeatedly to have works or perish. (Matt. 7:19),
“every tree without good and by it slew me.
What is Paul saying? First, Paul very clearly says that he would not
have known to lust after women had he not been commanded against doing
so. Prior to that time, “without the law, sin was dead.” (v. 8).

22
JWO_12_07_HowActsMirrorstheClementineHomilies_0069.md

@ -139,26 +139,26 @@ speech above in Homily 1 7. See this for yourself by reading next Acts
Saul, Saul, why persecutest thou me?
(8) And I answered, Who art thou, Lord? And he said unto me, I am
Jesus of Nazareth, whom thou persecutest.
Jesus of Nazareth, whom thou persecutest.
(9) And they that were with me beheld indeed the light, but they
heard not the voice of him that spake to me.
heard not the voice of him that spake to me.
(10) And I said. What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.
(10) And I said. What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.
(11) And when I could not see for the glory of that light, being
led by the hand of them that were with me I came into
Damascus.
Damascus.
(12) And one Ananias , a devout man according to the law, well
reported of by all the Jews that dwelt there,
reported of by all the Jews that dwelt there,
(13) came unto me, and standing by me said unto me, Brother Saul,
receive thy sight. And in that very hour I looked up on him.
receive thy sight. And in that very hour I looked up on him.
(14) And he [[Ananias]] said. The God of our fathers hath appointed
thee to know his will, and to see the Righteous One, and to hear a
voice from his mouth.
voice from his mouth.
(15) For thou shalt be a witness for him unto all men of what thou
hast seen and heard. (16) And now why tarriest thou? arise, and
@ -216,18 +216,18 @@ Agrippa, states in (Acts 26:14-18):
(14) And when we were all fallen to the earth, I heard a voice
saying unto me in the Hebrew language, Saul, Saul, why persecutest
thou me? it is hard for thee to kick against the goad.
thou me? it is hard for thee to kick against the goad.
(15) And I said. Who art thou, Lord? And the Lord said, I am Jesus
whom thou persecutest.
whom thou persecutest.
(16) But arise, and stand upon thy feet: for to this end have I
appeared unto thee, to appoint thee a minister and a witness
[Gk. martus ] both of the things wherein thou hast seen me, and of
the things wherein I will appear unto thee;
the things wherein I will appear unto thee;
(17) delivering thee from the people, and from the Gentiles, unto
whom I send thee,
whom I send thee,
(18) to open their eyes, that they may turn from darkness to light
and from the power of Satan unto God, that they may receive

6
JWO_12_09_DidPaulAdmitHeRejectedtheTeachingsofPeter__0071.md

@ -38,15 +38,15 @@ contradictory message from boasts about it.)
In (Gal. 2:11-14), we read:
(11) But when Cephas (i.e., Peter) came to Antioch, I resisted him
to the face, because he stood condemned.
to the face, because he stood condemned.
(12) For before that certain came from James, he ate with the
Gentiles; but when they came, he drew back and separated himself,
fearing them that were of the circumcision.
fearing them that were of the circumcision.
(13) And the rest of the Jews dissembled likewise with him;
insomuch that even Barnabas was carried away with their
dissimulation.
dissimulation.
(14) But when I saw that they walked not uprightly according to
the truth of the gospel, I said unto Cephas [i.e., Peter] before

2
JWO_17_01_DoesItMatterIfWeRelyOnlyUponJesus__0098.md

@ -99,7 +99,7 @@ confession of trust in Jesus as a king (messiah) in public before men
when the pressure surrounding him was to do otherwise. Jesus tells us
this is one path to Him that saves you. (Luke 23:43.) Jesus
promises He will “confess” you before the “angels in
Heaven” if you “ confess me before men .” (Luke 12:8.)
Heaven” if you “ confess me before men .” (Luke 12:8.)
![Picture #94](images/img_0094.png)

778
JWO_30_PaulorJamesChurch.md Normal file

@ -0,0 +1,778 @@
Parent: [[JesusWordsOnly]]
## Paul or James' Church: Who Was The Most Successful Evangelist?
### Paul's Mystery Period
Most people assume without any study of church history or careful examination of
the Book of Acts that Paul was the key evangelist who spread Christianity outside
Palestine to the Gentiles. Is this picture realistic? No. It is a complete myth.
First, after God used Cornelius and a message from the Holy Spirit, Peter took on
the mission to the Gentles. (Acts 10.) Thereafter, Peter was the choice of the
"Holy Spirit" to be the "Apostle to the Gentiles." Who says so? Apostle Peter.
(Acts 15:7.) See "Christian Evangelism of Gentiles Before Paul" below.
Peter founded in 45 A.D. a church in Antioch, Syria.1 It eventually had 66 local
congregations functioning underneath its authority.
Incidentally, prior to Paul's involvement and missionary journeys, Peter mentions
in Acts this Gentile outpost in Antioch began with "men of Cyprus and Cyrene" who
brought the gospel to Gentiles at Antioch even before Peter did so. (Acts
11:19-20.)
Second, to fulfill the commission of the Holy Spirit that Peter was the Apostle
to the Gentiles, Peter in the 40s A.D. founded a church at Rome. Paul did not
visit that church until after 58 A.D., and it was already flourishing. (Acts
28:14-15.) See "Christian Evangelism of Gentiles Before Paul" below.
Paul meanwhile had a mysterious period where we know nothing going on for many
years. Paul says for fourteen to seventeen years after his conversion, he stayed
in Arabia. After that time, in about 47 A.D., Paul comes to Antioch where a
church is already in operation. (Acts 11:27-30); (Gal. 2:1).^2 Scholars all
acknowledge this huge gap in Paul's activities, negating him having any
demonstrable role in the Christian movement for as much as seventeen years after
his conversion. After Saul goes to Tarsus in Cilicia, we learn:
His first years as a Christian, spent in Arabia are a
mystery. Three years after his call Paul went to Jerusalem to
visit; he saw Peter and James. Later (after fourteen years), he
returned to Jerusalem for a meeting often referred to as the
'Jerusalem Conference'[Gal. 2:1 2]....(Watson E. Mills, Acts and
Pauline Writings (Mercer University Press, 1987) at lvii.)
**Paul's First Missionary Journey in 48 A.D.**
Then Paul has his first missionary journey - to Seleucia and Cyprus. (Acts 13:4.)
Scholars put this first missionary journey as taking place in early 48 A.D.4
To repeat, rarely is it ever emphasized that if this is Paul's first missionary
journey, this means that Paul was inactive as a Christian missionary for fourteen
to seventeen years. During that entire mystery period, Peter and the twelve are
all over the earth in various missionary activities. Peter in particular is
reaching out to Gentiles all that time. Paul is doing nothing so far as anyone
knows.
**Paul's Journey to Jerusalem in 48-49 A.D.**
We will discuss Paul's success (or lack therefore) in a moment.
After this journey, Paul will then return to the church at Antioch (Acts 14:27).
Thereupon, Paul apparently raised at Antioch the question about circumcision. It
was the elders at Antioch who then sent Barnabas and Paul to Jerusalem to ask the
twelve apostles about the question whether the Gentiles had to be circumcised.
(Acts 14:26; (Acts 15:2). Using Paul's chronology, this Jerusalem conference
had to be no earlier than 47 A.D. - fourteen years after his
conversion. Scholars put the Jerusalem Council at 48-49 A.D.5
### The Key Question
Other Apostles Long Time Abroad. Meanwhile, Apostle Thomas was spreading
Christianity to Gentiles in India. This is mentioned in many ancient Christian
texts, including by Ephraem Syrus, Ambrose, Paulinus, and Jerome. ("St. Thomas
The Apostle," Catholic Encyclopedia.) At Mylapore, not far from Madras,
"tradition has it that it was here that St. Thomas laid down his life
[in 72 A.D. which] is locally very strong." Id. (See "India" on page 6.)
And Apostle James, son of Zebedee, was travelling to Spain in 40 A.D.,
evangelizing there, before returning to Jerusalem in 44 A.D. where he was
beheaded. (See "Spain" below.)
It is also interesting to note that there were multiple traditions
that overlapped on one theme. The tongues on Pentecost was to bestow
the language on each apostle which represented the nation to which God
would send them. Based on that, the twelve divided up their
responsibility of what nations they should evangelize. There were
multiple text traditions that supported this was the true nature of
the gift of tongues, as we shall discuss below.
With that background, we have a broader understanding of the
intersection of Paul with an expansionist apostolic church that
predates Paul. Several of the apostles are already evangelizing
Gentiles. The apostolic church is in Rome, Cyprus, Antioch, Spain and
India for many many years prior to Paul's emergence from the
mysterious period when he was in Arabia for fourteen to seventeen
years post-conversion.
By looking at the Book of Acts, we now must ask carefully this
question: was Paul a highly successful evangelist? A successful
planter of new churches in Gentile lands?
If you only look at maps of Paul's travels which are called
"Missionary Journeys," you would assume this to be the case. However,
Luke in Acts hardly mentions any significant success in evangelism by Paul.
This shocks most people, because they do not critically tally what
Paul's successes are as they review Acts. However, when you focus carefully,
Paul's missions depicted in Acts are largely failures with minor successes.
See "Paul's First Recorded Conversion" below; "Lydia & The Jailer and His Family"
below; "Athens" below; "Ephesus" beliow; "Felix, Festus and Agrippa" below;
"Paul's Evangelism is Rather Ineffective" below; and "The Numbers Converted?"
below.
In fairness to Paul, Luke's focus is on the problems Paul encountered
repeatedly wherever he went. So Paul's success might be understated
somewhat. Yet, what is indisputable is that in Acts, relatively few
people are described as having been converted by Paul.
By contrast, Acts portrays the church under James as leading "many
tens of thousands" to Christ before Paul's conversion. This was thanks
in no small part to Peter, of course. See "Proof James's Church (Not
Paul) Was The Most Effective" below.
Thus, who was the most successful evangelist in the early period of
Christianity if we rely solely on Luke's book of Acts? The church run
by James whose chief evangelist was Peter.
If this credit certainly belongs to James and Peter prior to Paul's
emergence, even as Luke depicts the church's early history, why do you
think a modern myth was created making it appear Paul was the most
successful evangelist?
### Could Doctrinal Bias Explain The Exaggeration?
Could doctrinal bias have something to do with taking the lustre away
from James and Peter and giving it to Paul?
After all, Luther said it was obvious James' emphasis on faith and
works in (Jas. 2:14-17) contradicts Paul in (Eph. 2:8-9). It is
evident too that Peter's sermons in chapter two of Acts emphasized
repentance from sin as the means of the blood of Christ washing the
audience and imparting eternal life. This was at odds with Paul's view
that Abraham was saved by belief alone in Romans 4:3-5 while yet an
(unrepentant) sinner.
Hence, could it be Paul's efforts are exaggerated to overshadow the
work of Peter and James, and thus marginalize their doctrine, and the
importance of it on the success of Christianity?
Let's examine Luke's accounts in Acts in detail to assess Paul's success in
evangelism. Then let's compare it to the work of the twelve apostles.
### Christian Evangelism of Gentiles Before Paul
Peter explained at the Jerusalem Council that he was appointed by the
Holy Spirit "a good time ago" to be the Apostle to the Gentiles.
Paul was at Peter's feet as Peter said this. Paul raised no objection.
Peter's exact words were:
And when there had been much questioning, Peter rose up, and said
unto them, Brethren, ye know that a good while ago God made choice
among you, that by my mouth the Gentiles should hear the word of
the gospel, and believe. (Act 15:7) ASV.
**Antioch.** Peter founded also in 45 A.D. a church in Antioch, Syria.6 It eventually
had 66 local congregations functioning underneath its authority.
**Italy.** Peter then sent many emissaries from Antioch to evangelize Italy.
First, Peter in what can only be approximated as 42 A.D. (but which was obviously
after 45 A.D.) founded a Church at Rome.7
Then Peter sent emissaries from Rome and Antioch to found other churches
throughout Italy. For example, Priscus was the first Bishop of Capua in Italy,
where he was sent by the Apostle Peter.
By tradition he was martyred under Nero.8 Likewise, Peter sent out Paulinus of
Antioch to Lucca, Italy.9 Also, Birillus came from Antioch with Peter, and became
first bishop of Catania in Sicily.10
So too Pancras came from Antioch, and was tasked by Peter to go to Taormina,
Sicily.11 Peter went to Naples, and converted Aspren (or Aspronas), and later
made him bishop.12 Ptolemy was a disciple of Peter and became a Bishop of Nepi in
Tuscany.13
Paul first arrives in Rome sometime after 58 A.D., and finds a flourishing
church. (Acts 28:14-15.)
**Corinth.** Aquila and Priscilla had a Christian church in their home at Corinth. (1
Cor. 16:19.) They arrive in Corinth in 49 A.D. because they left Rome that year
due to the Roman decree exiling Jews in 49 A.D. While one cannot be sure, it is a
reasonable inference they were Christians prior to leaving Rome. Paul never
mentions converting them to Christ. It was this couple who received Paul into
their home upon his arrival in Corinth. (Acts 18:1.)14
**India.** Meanwhile, in 46 A.D., Apostle Thomas was preaching Christianity to
Gentiles in India, converting 3,000 Brahman in his first major sermon. Apostle
Thomas' mission to India is mentioned in many ancient Christian texts, including
by Ephraem Syrus, Ambrose, Paulinus, and Jerome. ("St. Thomas The Apostle,"
Catholic Encyclopedia.) At Mylapore, not far from Madras, "tradition has it that
it was here that St. Thomas laid down his life [in 72 A.D. which] is locally very
strong."15 According to the apocryphal Acts of Thomas, the other eleven apostles
were each allotted other nations to evangelize. India fell to Thomas.16 The
legends of Apostle Thomas' arrival line up chronologically with events in India
that date to 46 A.D.17
**Spain.** It should then not suprise us that Apostle James, the son of Zebedee and
brother of Apostle John, is traditionally viewed as the first evangelist to Spain
in 40 A.D. The town of Compostella keeps alive his memory there in a chapel, and
he is the patron saint of Spain.18 Since Apostle James died in 44 A.D. in
Jerusalem, he must have been one of the earliest international evangelists among
the apostles. Tradition has it that Apostle James was in Spain in 40 A.D., but
then returned to Jerusalem for some reason whereupon he was beheaded by Herod
Agrippa in 44 A.D.19
### Is this history of Apostle James true?
The Gospel of the Twelve Holy Apostles (which dates from the first century) says
that when the Holy Spirit descended on the twelve apostles, each apostle received
the language corresponding to the land which each was destined to evangelize. On
that ocassion, Apostle James (son of Zebedee) was given Latin. This would imply
his destination was West - into Roman territories such as Spain.20 Thus, this
corroborated the legend that "when the apostles divided the known world into
missionary zones, the Iberian peninsula fell to [Apostle] James."21
(Please note how identical this story is to the apocryphal book Acts of Thomas
which records the same division of the world for each of the twelve apostles.
Even though these are not canonical books, when they converge on the same point,
we must given consideration that the point is historical.)
The second proof that Apostle James preached in Spain is that documents dating to
the late 500's likewise state this. In what is called the Breviary of the
Apostles, it says Apostle James preached in Hispania.22
**Conclusion.** Thus, contrary to common presupposition, the Gospel of Jesus would
not have died out in Palestine without Paul. Long before Paul's first missionary
journey in 47 - 48 A.D., Peter was in Antioch, Syria, and from there
springboarding to Italy, including Sicily. Apostle James (son of Zebedee) was in
Spain in 40 A.D. And Apostle Thomas was in India, evangelizing from 46 A.D. to 75
A.D.
### Paul's First Recorded Convert
Now let's turn to Paul and his evangelical record. Let's see if it compares at
all to the widespread work of the twelve apostles.
Paul's first postconversion appearance is in Acts 13:9 at Salamis. He casts out a
demon. Luke then records Paul's message at a synagogue. Paul leaves without any
mention of success. (Acts 13:42.)
Then Paul in Acts 14:9-11 heals a lame man. The audience thinks Paul is a god.
(Acts 14:11-12.) Paul tries to restrain them by rebuking them. (Acts 14:15.) No
converts are noted thus far.
Paul is then dragged out to be stoned by Jews. (Acts 14:19.) Paul passes to Derbe
where it cryptically says "he made many disciples." (Acts 14:21.) These are the
very first converts Luke records made by Paul! These are the only converts
mentioned prior to the Jerusalem Conference of Acts 15. This is important because
according to Paul's account, this is fourteen years after Paul's own conversion!
(Gal. 2:1.)
Paul's next success is with Lydia of Thyatira at Philippi. (Acts 16:14.) This
leads to Paul's imprisonment there. Then the earthquake is mentioned which leads
to the conversion of the jailer and his household. (Acts 16:33.)
So far Paul's converts are the unnumbered 'many' at Derbe along with Lydia, plus
the jailer and his family at Philippi. If Luke is trying to emphasize Paul's
success at evangelism after about 17 years of service, the numbers are meager.
Next Paul goes to a synagogue in Thessalonica and preaches on three Sabbaths.
"Some of them believed," mostly Godfearing Gentiles and some women. (Acts 17:4.)
**Athens.** Friends of Paul then whisk him away from angry Jews by taking him to
Athens. (Acts 17:15.) Paul there preaches at the Areopagus. The only response was
that some mocked him, while others said: "We will hear you again concerning
this." Paul leaves with no record of success. (Acts 17:32.)
**Corinth.** Next, in Corinth, things improve. It says Paul was preaching and
"persuading Jews and Greeks." (Acts 18:4.) But the text then says the Jews
rejected him. As a result, Paul vowed from that day forth to go only to Gentiles.
(Acts 18:6.) Then presumably by Paul's preaching, Crispus, the synagogue leader
at Corinth and "many Corinthians" believed. (Acts 18:8.) Then Paul settles there
for a year-and-a-half. No mention is made of how many more come to the Lord.
**Ephesus.** Then Paul goes to Ephesus. (Acts 18:21.) There Paul baptizes a group of
twelve men who already were semi-converts, but they only had the baptism of John.
(Acts 19:17.) Then Paul spoke three months at the local Ephesus' synagogue,
"reasoning and persuading concerning the kingdom of God." (Acts 19:8.) Some
presumably were persuaded to faith. Some, however, were "hardened" and rejected
the Way (as taught by Paul). Paul then took his disciples from that synagogue and
met in a schoolhouse. (Acts 19:9.) This went on for two years. No mention is made
of how many were converted. Yet, possibly by Paul's influence, a "considerable
number" of magic-arts practioners later converted. (Acts 19:19.)
Various events follow at Ephesus. Paul's next evangelistic speech is at Acts
21:40. But before he finished, the crowd erupted against him. (Acts 22:22.) No
converts are noted. This event led to a court proceeding by the Roman
authorities.
Felix, Festa & Agrippa. Next we turn to Paul's imprisonment in Felix' custody.
First, Felix for two years kept asking Paul to come out from his cell at Caesarea
to talk, in hopes Paul would pay a bribe. (Acts 24:2228.) Felix never is
mentioned as being converted.
Then Festus took over the case. He asks Paul if he wants him to decide the case.
Paul responds that he wants Caesar to make the decision, and he appeals. (Acts
25:11.)
King Agrippa then came to Caesarea and for some reason wanted to hear what Paul
had to say. (Acts 25:13,22.) During the talk of Paul, Agrippa jokes that Paul is
trying to convert him, but he doesn't convert. (Acts 26:28.)
En route to Rome for a hearing, Paul is shipwrecked on Malta. (Acts 28:1.) No
mention is made of any crewmember accepting Christ.
On the island, Paul is then bitten by a viper but does not die, which makes the
Maltese think he is a god. (Acts 28:6.) Paul heals the father of Publius. (Acts
28:8.) No mention is made of the conversion of anyone at Malta. Instead, Luke
mentions the Maltese were very grateful for healings by Paul. They give gifts of
food to the soldiers and Paul for their trip to Rome. (Acts 28:10.)
Then in Rome, Paul found Christians already there, greeting them. (Acts 28:15.)
At Paul's lodging, "some indeed were being persuaded," and some not. (Acts
28:24.) This concludes the accounts of Paul's missionary journeys in Acts.
Paul's own letters do not note any successful conversions except Timothy when he
claims he is Timothy's spiritual father.
Paul's Evangelism Is Rather Ineffective. Hence the converts of Paul that Luke
mentioned are few and far between. This does not mean it is impossible there were
more. Again, in fairness to Paul, Luke's focus in Acts is not on Paul's success
in evangelism. Yet, one has to do a lot of presupposing to think Paul was very
successful. To recap, his converts mentioned in Acts were:
1. Derbe: "he made many disciples." (Acts 14:21.)
2. Philippi: Lydia and the Jailer and his family. (Acts 16:14, 33.)
3. Thessalonica : "Some of them believed." (Acts 17:4.)
4. Athens: none recorded.
5. Corinth: "many Corinthians" believed. (Acts 18:8.)
6. Ephesus: Paul was "persuading [some] concerning the kingdom of God." (Acts
19:8.)
7. Caesarea none.
8. Rome: "some" were persuaded. (Acts 28:24.)
### The Numbers Converted?
The number of people Paul led to Christ, based on Luke's account, would
approximate 41 people, if we used fair assumptions. The description 'many' would
appear to signify a handful. If the numbers were greater than ten people each
time 'many' were used, Luke surely would note them so as to make Paul look good.
This can be deduced also from the one time Luke gives a number. Luke says twelve
quasi-Christians who had the baptism of John were rebaptized into Christ. Thus,
if Luke elsewhere doesn't use a number and instead uses the word many, the
reasonable inference is that it is less than twelve. Luke's mention of the twelve
quasi-Christians needing rebaptism means that number is more significant than the
numbers which 'many' represented. This is why Luke mentions twelve-representing a
higher number than when many is used.
Accordingly, if you reasonably assume 'many' means ten persons each time, and
'some' means five persons each time Luke uses it, and you assume the jailer's
family were five people, then Luke records a total of 41 people led to Jesus by
Paul. Not an amazing number, but still a worthy accomplishment that the angels
rejoice over.
Compare this to James second encounter with Paul when he tells Paul that "many"
myriades, i.e., "tens of thousands"23 of Jews have come to Christ at Jerusalem
alone where James is bishop. (Acts 21:20.) James must mean a minimum of 30,000
("many myriades") at Jerusalem had come to Christ. Two myriades would not be
many. Thus, the number must at minimum be 30,000. It could be much greater.
This is a realistic number too. Peter's very first sermon led 3,000 to Christ at
Jerusalem. (Acts 2:41.) Thus, a 30,000 figure achieved by over a dozen years
later (i.e., the date of the second encounter with Paul in Acts 21) makes sense.
While there are no end of claims that Paul was the "most successful evangelist,"
the evidence is to the contrary. James and James' church (including Peter) alone
has the right to such a title.
Prior to Paul's conversion, this church under James was expansive, and not
limited to Jerusalem. When Paul became a Christian, there was already a church
far from Jerusalem at Damascas in Syria, where Paul first joined the church.
(Acts 22:12.) Paul later joins a Church at Antioch. This church was founded by
Peter. When Paul goes to Rome, there are already Christians there even though
Paul never before set foot in Rome. (Acts 28:15.) This church too was founded by
Peter. These are the prior fruits of James' church24 without any assistance from
Paul.
### Why The Exaggeration of Paul?
Thus, it is pure myth that Paul was highly successful in evangelism. It is not
based on any provable facts from the Book of Acts. His success was certainly
nothing compared to that of James and the church James ran at Jerusalem. More
important, there is little reason to believe that Peter and the other eleven
apostles were not more successful than Paul. The history we do have outside
Scripture supports that indeed they were far more successful than Paul. Thomas
alone is said to have converted 3,000 in his first speech in India. Again, using
Acts as our guide, Paul at best appears to have led 41 people to Christ!
We often hear "Paul was the world's most successful evangelist in the early
Church." (St. Paul's Lutheran Church.)25 But we saw above that Paul had scant
success and Luke records Paul perhaps led 41 people to Christ. By contrast, James
and James' church led "many tens of thousands" to Christ in Jerusalem alone, and
had spread the church far and wide long before Paul appeared on the scene.
What do you think explains the exaggeration of Paul's success and the complete
forgetting of the success of James and his church (including Peter) before Paul
appeared on the scene? Do you think it has to do with one's preference for Paul's
doctrine over James' teachings? Do you think it also might have a desire to
downplay Peter as part of Catholic bashing? (While I do not agree with many
teachings and practices of Roman Catholicism, this does not permit me to
denigrate the historical role of Peter.)
### Proof that James's Church (Not Paul's) Was The Most Effective
Next we will prove that the church universally was led between 125 A.D. and 325
A.D. by persons who shared James' view of Jesus. They rejected all of the
uniquely Pauline doctrines that we hear about today. This proves once more who
was the leader of the most successful evangelist movement of its time: James and
those who shared his doctrines.
East and West, the church leaders from 125 AD to 325 AD- known as the AntiNicene
period26-all echo the teachings of James and reject those of Paul. This proves
that the churches were established by the evangelism that James (along with
Peter) ushered in at Jerusalem rather than what Paul later tried to inject.
This disproves the other myth popular today that Paul was the true founder of
Christianity. Paulinists delight in this designation which anti-Christian
scholars try to affix to Christianity. The anti-Christian scholars' purpose is to
marginalize Jesus. They know if Christianity has always been Paulinism, and not
following Jesus, then the question arises: 'How can anyone say Jesus was an
important historical figure?' Instead, the true founder of the Church after Jesus
was his brother-James along with Peter as a key evangelist. They were tightly
wedded to Jesus' doctrine. For Pauline Christians to accept the 'Paul was the
true founder of Christianity' thesis is dishonest conniving to help bolster
Paulinism at the expense of Christ.
Let's prove this by reviewing the doctrines in that Anti-Nicene period. We turn
now to the leading church figures of that period: Clement of Rome, Clement of
Alexandria, Tertullian, Irenaeus, Origen, Justin Martyr, Polycarp, Archelaus, and
Papias. They all send one clear universal message: they accept all of Jesus'
teachings (which coincide with James' doctrines) and reject all of those
doctrines that are uniquely Pauline. They reject loud and clear that man has no
freewill, total depravity, eternal security, predestination, and most important
of all, salvation by faith without works.
Bercot, a Protestant attorney like myself, has done a comprehensive survey of the
doctrines of the early Church, in his Will The Real Heretics Please Stand Up
(1999). It is backed up by an exhaustive 705 page Dictionary of Early Christian
Beliefs (1998).
He admits he discovered that the early church, in "contradiction to many of my
own theological views," taught doctrines that universally (i.e., with no dissent)
rejected doctrines which we all recognize as part of Pauline teaching.
### Paul's Doctrine of Total Depravity Contradicted
Bercot, for example, explains:
"[T]he early church never taught that humans are incapable of
doing or overcoming sin in their lives. They believed that we do
have the ability to serve and obey God." (Will the Real Heretics
Please Stand Up, at page 53, quoting Origen, Clement and
Lactantius.) "The early Christians didn't believe man is totally
depraved and incapable of doing any good." Id., at 64.
### Paul's Doctrine of Eternal Security Contradicted
"The early Christians universally believed that works or obedience
play an essential role in our salvation." (Id., at 57, quoting
Clement of Rome, Polycarp, the letter of Barnabas, Hermas, Justin
Martyr, Clement of Alexandria, Origen, Hippolytus, Cyprian, and Lanctatius.)
"[E]arly Christians...believed that a 'saved' person could still
end up being lost." (Id., at 65, quoting Irenaeus, Tertullian, and
Cyprian.) I would add quotes from Scorpion's Bite by Tertullian to
the list. Hence, the early church rejected eternal security.
### Rejection of Grace Alone Doctrine of Paul
"As surprising as all of this may be to you, what I'm about to
tell you is even more bizarre. There was a religious group
labelled as heretics by the early Christians, who strongly
disputed the church's stance on salvation and works. Instead,
they [i.e., the heretics] taught man is totally depraved. That we
are saved solely by grace. That works play no role in
salvation. And that we cannot lose our salvation once we obtain
it...." Id., at 66.
Bercot is discussing Marcion who founded a Paulinist system of doctrine in 144
A.D. He said the twelve apostles were intended for a different dispensation, and
the Jesus they present does not speak to us. Our only apostle to follow is
supposedly Paul. Marcion was the first person to promote the doctrine of faith
alone. As a result, the early church universally regarded him as a heretic.
Bercot cites the works by Tertullian and Irenaeus against Marcion and the
Gnostics heretics. For more on Marcion, see my books Jesus' Words on Salvation
(2008), and appendix B: How the Canon Was Formed in Jesus' Words Only (2007).
### Paul's Doctrine of Predestination Regarded As False
"The early Christians were strong believers in freewill [citations
and discussion omitted.] Originally, it was the pagan world, not
the Christian, who believed in predestination. Yet, in one of the
strange quirks of history, Martin Luther took the side of the
pagan Romans against the early Christians....[I]t was once again
some of the Gnostic teachers who taught that humans are
arbitrarily predestined for salvation and punishment....Although
not believing in predestination, the early Christians believed in
God's sovereignty and in His ability to foresee the future." (Id.,
at 70, 72, 73, 76, quoting Justin Martyr, Clement, Archelaus,
Methodius, and Origen.)
### Conclusion
If Paul were truly the successful evangelist we are told that he was, then what
explains the early church between 125 A.D. and 325 A.D. rejecting almost every
uniquely Pauline doctrine? Why were those holding to modern Paulinist ideas on
salvation, predestination, and grace regarded as heretics?
What makes more sense than believing Paul was the second founder of Christianity
is instead to accept that the approximately 41 people identified in Acts as
having been led to Jesus by Paul is close to the true total number. This is one
of the reasons why Paul had so little impact in the early church.
By contrast, Acts records that James and James' church at Jerusalem were
responsible for many tens of thousands of Jews coming to Christ. James and James'
church (including Peter) prior to Paul's entrance is truly the greatest
evangelical movement of all time-starting from nothing and growing
internationally and at Jerusalem at a phenomenal rate. This explains why James'
doctrines permeated the early church right up through 325 A.D.
### Post-Script: What Changed Things?
Had it not been for the Emperor of Rome, Constantine, in 325-329
A.D. changing the direction of the church in Roman territories, there
would never have been any notion that Paul had any influence. Thus, by
the Roman church's actions under Constantine's influence, it gave an
illusion that Paul had greater influence all along, and thereby
created a myth of Paul's influence which he previously never had.
This is because the Roman Catholic Church post 325 A.D. treated two unique
teachings of Paul for the first time as officially valid:
1. The doctrine of Original Sin. This in turn spawned the Marian heresy
that she had to be sinless27 to prevent original sin tainting Jesus;28 and
2. The abolition of Sabbath on Friday-Saturday as heretically legalistic, relying
upon Paul's principle that the Law of Moses' was abrogated.29
These same two doctrines - Original Sin doctrine and Abolition of
Sabbath as Friday-Saturday - were rejected by the remaining Christian
bishops who lived outside the Roman empire.30 These same Orthodox
reject these two doctrines then as they still do today. These bishops
trace their origin to James' church at Jerusalem by unbroken
historical records of succession. They are known to us today as the
Eastern Orthodox Church (with 250 million members). They are primarily
located in Israel, the Middle East, Ethiopia, Russia, Armenia, and
Turkey. They always have kept the true Sabbath for the past 2,000
years while worshipping on Sunday. They are extraordinarily
non-Pauline in all their teachings. (See my book Jesus' Words on
Salvation, Chapter Sixteen, viz., at page 422.)
The pattern is clear. Paul had virtually no influence in the early church's
doctrine apart from his influence to raise the issue over circumcision which then
turned on a decision by James, not by Paul. See Acts chapter fifteen. This
historically explains why Paul's doctrines are rejected in the original church.
The only change in that pattern arose by the fortuity of Emperor Constantine's
influence beginning in 325 A.D. He led the Roman Bishop to tamper with the
universal doctrine of the church that had no doctrine of Paul affixed to it. The
pope added what appeared then to be just two minor Pauline doctrines: Original
Sin and Abolition of traditional Sabbath. These doctrines turned out to be the
poison pill.
### The Irony of Roman Catholicism
It is somewhat ironic that the Roman Catholic church would later be put on the
run by Luther's citation to Paul. The irony is that the Roman Catholic Church
then had to run back to James' Epistle and its clear teaching on salvation.
The mistake the Roman Catholic Church made way back in the 300's, which left it
trapped in a fatal inconsistency, was that it let in Paul's teaching on original
sin and the abrogation of the Law. As a result, then it had no plausible way to
claim Paul's salvation doctrines should not also be the measure of doctrine. Paul
contradicts James. The Catholic church had somewhat retained James on salvation
doctrine. Yet, the Roman Catholic church was wedded to the doctrine of original
sin (which propped up Marianism) and abrogation of Saturday-Sabbath. It relied
upon Paul for those two positions.
The Eastern Orthodox have no such problem. They never agreed on any unique points
of Paul. They show a low regard for any of his unique teachings. In its own
territories, the Orthodox are not subject to any vulnerability of inconsistency
over Paul because they never have given him any serious credence in their
doctrine. (He is in their canon nevertheless.)
As a result of the Roman Catholic church's totally different position, it has
remained completely vulnerable to attack by Paulinists for its inconsistency. The
Paulinist asks Catholicism a clearly difficult question: how can Roman Catholics
accept the unique teachings of Paul on original sin (Romans ch. 5) and the
abrogation of Sabbath, but not also accept Paul's teachings on salvation by faith
without works in Romans 4:4 and Eph. 2:8-9? The Eastern Orthodox alone can say
they accept neither teaching of Paul. Yet, for the Roman Catholics, these are
hard questions which deserve an answer. Roman Catholicism never offers a coherent
answer. It just keeps citing James to "balance" Paul.
### A Solution for Roman Catholics
The solution for Roman Catholicism is to take a brave step. While it
has kept up a stiff upper lip for 400 years, it must one day resolve
this inconsistency between James' doctrine and Paul's teachings. The
Roman Catholic Church needs to expel the uniquely Pauline doctrine of
original sin (and get rid of all the Marian heresies that it spawned)
and restore the Mosaic Law to the position it deserves, making the
careful distinction between Gentile and Jew that James in Acts
chapters 15 and 21 revealed. With a few other repairs, such as removal
of doctrines about purgatory, infant baptism, calling priests fathers,
and abrogation of anything that offends Jesus' teachings, the church
can be restored to its original purity of the teachings under
James. After all, they are identical to the teachings of Jesus. As a
result, we will get back to Our Lord's true words.
---
### Footnotes
1. The Greek Orthodox church that traces itself to this church (the Melkite
church) says tradition is that Peter founded the church at Antioch in 45 A.D. See
https://www.mliles.com/melkite/apostlepeter.shtml.
2. Paul's dates lead to incongruities that put his conversion to 30
A.D. Some arbitrarily solve this problem, and simply put Paul's
conversion to 34 A.D. See http://www.xenos.org/classes/chronop.htm.
Paul writes apparently about the Jerusalem conference recorded in Acts
15 as taking place fourteen years after his conversion: "Then after
the space of fourteen years I went up again to Jerusalem with
Barnabas, taking Titus also with me. (2) And I went up by revelation;
and I laid before them the gospel which I preach among the Gentiles
but privately before themwho were of repute, lest by any means I
should be running, or had run, in vain." (Gal 2:12 ASV.) Prior to
that time, Paul says he never met any other apostles at Jerusaelm than
Peter and James. Thus, Galatians 2 must be discussing the Jerusalem
conference of Acts 15. If one assumes Paul was converted in 34 A.D.,
then the Jerusalem council would have to be in 4748 A.D.
3. Watson E. Mills, Acts and Pauline Writings (Mercer University Press, 1987) at
lvii.
4. "This journey would need to have been finished and Paul returned to Antioch by
the fall of 48 A.D. in order to leave time for the council and related events.
The length of his lst Missionary Journey would have been anywhere from 4 to 10
months. This would put his departure for the lst Missionary Journey no sooner
than early spring 48 A.D." http://www.xenos.org/classes/chronop.htm
5. http://www.xenos.org/classes/chronop.htm.
6. As mentioned earlier, the Greek Orthodox church that traces itself to this
church (the Melkite church) says tradition is that Peter founded the church at
Antioch in 45 A.D. See www.mliles.com/melkite/apostlepeter.shtml.
7. Peter was crucified in Rome in 67 A.D. during the reign of Nero. Eusebius says
that this was after coming to Rome twentyfive years earlier. (Eusebius, The
Chronicle.) Peter thus arrived at Rome about 42 A.D.
8. http://www.orthodoxengland.org.uk/s1centy.htm
9. Id.
10. Id. http://www.orthodoxengland.org.uk/s1centy.htm
12. Id. http://www.orthodoxengland.org.uk/s1centy.htm
12. Id. http://www.orthodoxengland.org.uk/s1centy.htm
13. Id. http://www.orthodoxengland.org.uk/s1centy.htm
14. "(a) After these things he departed from Athens, and came to Corinth. (2) And
he found a certain Jew named Aquila, a man of Pontus by race, lately come from
Italy, with his wife Priscilla, because Claudius had commanded all the Jews to
depart from Rome: and he came unto them; (3) and because he was of the same
trade, he abode with them, and they wrought, for by their trade they were
tentmakers." Act 18:13 ASV.
15. "Unfortunately, Portuguese adventurers destroyed precious documents that
might have shed light on Thomas' history. The Portuguese thought that the
Christians of Malabar were heretics. And so the writings of Christians who have
an ancient church named for Thomas and who can point to a tomb where he was
buried, are lost forever." https://chi.gospelcom.net/DAILYF/2002/07/daily07032002.shtml.
See also, Cardinal Eugène, Cardinal Tisserant, Eastern Christianity in
India; a history of the SyroMalabar Church from the earliest time to
the present day. (Authorized adaptation from the French by
E.R. Hambye. (Westminster, Md., Newman Press, 1957).
16. Prof. M. M. Ninan in STORY OF ST. THOMAS THE APOSTLE AND THE ST.THOMAS
CHURHES OF INDIA explains: "Acta Thomae, the apocryphal book is historically
dated around end of first century soon after the martyrdom of St. Thomas. There
are several ancients texts in existence in various languages such as Syriac,
Greek, Latin, Armenian and Ethiopic. The original manuscripts are found in the
British Museum. This book gives a detailed account of Apostle Thomas' labors in
nine parts. The gist of the book is as follows: After the ascension of Jesus
Christ, the Apostles met in Jerusalem and portioned all the countries of the
world among themselves. India which at that time included all Middle East to the
present India fell to the lot of St. Thomas." http://
www.acns.com/~mm9n/marthoma/marthoma.htm.
18. Prof. M. M. Ninan, STORY OF ST. THOMAS THE APOSTLE AND THE ST.THOMAS CHURHES
OF INDIA, reprinted at http://www.acns.com/~mm9n/marthoma/marthoma.htm.
19. Id. http://www.orthodoxengland.org.uk/s1centy.htm
20. http://en.wikipedia.org/wiki/James,_son_of_Zebedee. Some dispute this is
historical, but others defend it. See "St. James the Greater," New Catholic
Encylcopedia at http://www.newadvent.org/cathen/08279b.htm.
21. http://www.csj.org.uk/2000years.htm#tradition
http://www.csj.org.uk/apostle.htm
22. http://www.csj.org.uk/2000years.htm#tradition
23. Inexplicably, most translations render this "thousands." The Greek word has a
very specific meaning: a myriad means 10,000. It comes from myrios that means
"numberless, countless, 10,000" as an adjective. As a noun, it means specifically
ten thousand. See "Myriad,"
http://dictionary.reference.com/wordoftheday/archive/2004/09/03.html
24. Peter was the apostolic member of James' church who founded the church at
both Rome and Antioch. (Eusebius, The Chronicle (303 A.D.)
25. "Evangelism," St. Paul Lutheran Church reprinted online at
http://www.stpaulsrq.org/Evangelism%20ministry.htm
26. The AntiNicene period (125 A.D. to 325 A.D.) represents the postapostolic
period when the bishop of Rome, while influential, still was just one of many
bishops. Other than James as the superior bishop over those of other churches,
once he died there was no recognized shift of the superior bishop to the one at
Rome in that AntiNicene period. See index entry on 'Roman Catholicism: origins.'
27. This is heretical because if sinless from birth, Mary needed no savior. Yet,
Mary affirms God is "My Savior." (Luke 1:47.)
28. Maryworship had already entered the church earlier. However, Maryworship was
later made respectable as a solution to the problem of original sin uniquely
taught by Paul in Romans ch. 5. Roman Catholicism taught Mary's alleged sinless
nature explained how Jesus did not suffer original sin in his flesh. Marcion
resolved this dilemma differently in 144 A.D. He said Jesus only appeared to have
human flesh. This was the heresy of docetism that Apostle John condemns. Both the
RC and Marcion heresies derive from Paul's teaching on original sin in (Rom. 5:1).
29. At the Council of Laodicea of 363 A.D.-one of the first church councils
controlled primarily by the Roman Bishop-it was decided to deem heretical and
anathema (cursed) the practice of keeping Sabbath. (Canon 29.) The Council
claimed Sabbathkeeping was "judaizing." (Nicene and PostNicene Fathers (1990),
supra, XII at 92.) This council ruling was never accepted outside of Roman
territories. The Eastern Orthodox have always maintained Christians must keep the
Sabbath (on Fridaysunset to Saturdaysunset) while worshipping on Sunday. The
AntiNicene church records from 125 A.D. to 325 A.D. likewise show that keeping
Sabbath on our Saturday. Then the Orthodox had Sunday worship. This was the clear
practice of universal Christianity pre-363 A.D. See the Constitution of the
Apostles (ca. 200 A.D.) Book 7, ch. XXIII & XXX, Book 2, ch. LX, and Book 5, ch.
XX, reprinted in AntiNicene Fathers: The Writings of the Fathers down to a.d. 325
(Ed. The Rev. Alexander Roberts, D.D., and James Donaldson, LL.D.) (Reprint of
Edinburgh Edition of T&T Clark)(Grand Rapids: Michigan: Wm. B. Eerdmans). A
reprint of Book 7 is at
http://www.ccel.org/fathers2/ANF07/anf0747.htm#P6620_2278762. A reprint of Book 2
and 5 are at the same webpage, except identified as ANF02 or ANF05.
30. Tertullian, a leading church member at Carthage (N. Africa) in Against
Marcion around 207 A.D., does concur that Paul abrogated ceremonial laws from the
Law. However, he claims otherwise Paul did not abrogate the law. Some interpret
James in Acts 15 that way too. However, James in Acts 21 tells Paul this is a
misunderstanding of what his decision on circumcision meant.
#### Further Studies
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## What Happened to the 12 Apostles
Ichthus has an article entitled "what happened to the 12 Apostles"
Sources on what happened to Jesus' disciples:
Hippolytus of Rome:
* Birth unknown, died around 236 AD
* See his entry in the Catholic Encyclopedia: click here
* Here is a page on the Internet containing his writings: click here
Eusebius:
* Was the Bishop of Caesarea in Palestine, known as the "Father of Church History" because he wrote about the church history.
* Lived around 260-341 AD
* See his entry in the Catholic Encyclopedia: click here
#### And now... what ever happened to the disciples of Jesus
**Judas:**
We all know what happened to him...
**Andrew:**
According to Hippolytus:
Andrew preached to the Scythians [modern day Georgia] and Thracians
[modern day Bulgaria], and was crucified, suspended on an olive
tree, at Patrae, a town of Achaia [Greece]; and there too he was buried.
**Bartholomew:**
According to Hippolytus, Bartholomew preached in India:
Bartholomew, again, preached to the Indians, to whom he also gave
the Gospel according to Matthew, and was crucified with his head
downward, and was buried in Allanum, a town of the great Armenia
[modern day southern Georgia].
Eusebius, in his Church History, confirms the ministry of Bartholomew in
India, and adds an eye witness account:
About that time, Pantaenus, a man highly distinguished for his
learning, had charge of the school of the faithful in
Alexandria... Pantaenus...is said to have gone to India. It is
reported that among persons there who knew of Christ, he found the
Gospel according to Matthew, which had anticipated his own arrival.
For Bartholomew, one of the apostles, had preached to them,
and left with them the writing of Matthew in the Hebrew language,
which they had preserved till that time. ---- (Book 5, Chapter 10)
**James, Son of AlphaeusL:**
Hippolytus identifies that James was stoned to death in Jerusalem:
And James the son of Alphaeus, when preaching in Jerusalem, was
stoned to death by the Jews, and was buried there beside the temple.
**James, Son of Zebedee:**
James was the brother of John, the disciple "that Jesus loved".
According to the Book of Acts in the New Testament, James was killed by
Herod:
(Acts 12:1) And at that time Herod the king threw on his hands to oppress some
of those of the church.
(Acts 12:2) And he killed James the brother of John with the sword.
This is confirmed by Hippolytus:
James, his brother, when preaching in Judea, was cut off with the sword by
Herod the tetrarch, and was buried there.
Eusebius descibed more precisely what was cut off of James:
First Stephen was stoned to death by them, and after him James,
the son of Zebedee and the brother of John, was beheaded... (Book 3, Chapter 5)
Yep... James' head was cut...
**John, brother of James and son of Zebedee:**
John was one of the few disciples that did not die a cruel death, but of "old
age".
Eusebius discusses the reason that John wrote his Gospel:
"Matthew and John have left us written memorials, and they,
tradition says, were led to write only under the pressure of
necessity...And when Mark and Luke had already published their
Gospels, they say that John, who had employed all his time in
proclaiming the Gospel orally, finally proceeded to write for the
following reason. The three Gospels already mentioned having come
into the hands of all and into his own too, they say that he
accepted them and bore witness to their truthfulness; but that
there was lacking in them an account of the deeds done by Christ
at the beginning of his ministry." (Book 3, Chapter 24)
According to Hippolytus, John was banished by Domitian to the Isle of Patmos,
and later died in Ephesus:
John, again, in Asia, was banished by Domitian the king to the isle
of Patmos, in which also he wrote his Gospel and saw the
apocalyptic vision; and in Trajan's time he fell asleep at Ephesus,
where his remains were sought for, but could not be found.
**Matthew/Levi:**
Eusebius referenced to Bishop Papias of Hierapolis, as early as c. 110 A.D.,
bearing witness to Matthew's authorship of his gospel:
....Matthew put together the oracles [of the Lord] in the Hebrew
language, and each one interpreted them as best he could."
(Eusebius, Book 3, Chapter 39)
According to Hippolytus:
Matthew wrote the Gospel in the Hebrew tongue, and published it at
Jerusalem, and fell asleep at Hierees, a town of Parthia.
[Parthia is near modern day Tehran]
**Simon/Peter: **
Eusebius, quoting Papias of Hierapolis (c. 110 A.D.), records a
tradition that the Gospel of Mark preserved the Gospel as preached by Peter:
"Mark having become the interpreter of Peter, wrote down accurately
whatsoever he remembered.... he accompanied Peter..." ---- (Book 3, Chapter 39)
Irenaeus (c. 180 A.D.) records a similar tradition, and mentions that
Peter and Paul founded the Church in Rome:
"Matthew also issued a written Gospel among the Hebrews in their
own dialect, while Peter and Paul were preaching at Rome, and
laying the foundations of the Church. After their departure, Mark,
the disciple and interpreter of Peter, did also hand down to us in
writing what had been preached by Peter..." ---- (Irenaeus,
"Against Heresies", Book 3, Chapter 1)
Eusebius records that Peter was put to death under Nero in Rome:
It is, therefore, recorded that Paul was beheaded in Rome itself,
and that Peter likewise was crucified under Nero. This account of
Peter and Paul is substantiated by the fact that their names are
preserved in the cemeteries of that place even to the present day.
---- (Book 2, Chapter 25)
(Paul was a Roman citizen can cannot be crucified but got an "easier" death
sentence)
Hippolytus confirmed the fact that Peter was crucified by Nero in Rome:
Peter preached the Gospel in Pontus, and Galatia, and Cappadocia,
and Betania, and Italy, and Asia, and was afterwards crucified by
Nero in Rome with his head downward, as he had himself desired to
suffer in that manner.
**Philip :**
According to Hippolytus, Philip preached and was executed in what
today is eastern Turkey:
Philip preached in Phrygia, and was crucified in Hierapolis with
his head downward in the time of Domitian, and was buried there.
**Simon the Zealot [sic: Canaanite]:**
According to Hippolytus, Simon the Zealot was the second Bishop of Jerusalem:
Simon the Zealot, the son of Clopas, who is also called Jude,
became bishop of Jerusalem after James the Just, and fell asleep and
was buried there at the age of 120 years.
**Thaddaeus/Judas son of James:**
According to Mat 10:3 (KJV): Philip, and Bartholomew; Thomas, and Matthew the
publican; James the son of Alphaeus, and Lebbaeus, whose surname was
Thaddaeus.... Thaddaeus is also known as Lebbaeus.
Hippolytus records:
Jude, who is also called Lebbaeus, preached to the people of Edessa, and to
all Mesopotamia, and fell asleep at Berytus, and was buried there.
**Thomas:**
Hippolytus records that Thomas was an active missionary, and that
he met his fate in India And Thomas preached to the Parthians,
Medes, Persians, Hyrcanians, Bactrians, and Margians, and was
thrust through in the four members of his body with a pine spear
at Calamene, the city of India, and was buried there.
#### How the Apostles Died
See also "How the Apostles Died," Prayer Foundation (2012) which states:
**ANDREW:**
Traveling to what is now modern-day Russia, to the "land of the man-eaters,"
Andrew preached Jesus to its inhabitants. Christians there claim that he was the
first to bring them the gospel. It is also said that he preached in the Roman
province of Asia (modern-day Turkey). Tradition also has him preaching in
Greece, and says that he was crucified there.
**BARTHOLOMEW:**
Tradition says that he went on missionary journeys to Southern Arabia and
Ethiopia. That with Thomas he traveled to India, and also that he preached in
Armenia. Accounts of his death vary, but all agree that he was martyred for the
faith.
**JAMES, THE SON OF ALPHEUS:**
James, the Son of Alpheus, is said to have proclaimed Jesus in Syria. Josephus
(a Jewish historian writing for Romans; see also our page:Josephus On Jesus)
reported that he was stoned and then clubbed to death.
**JOHN:**
The only Apostle for certain never said to have been martyred, is theApostle
John. John became Bishop of Ephesus (a Greek City located in what is now
modern-day Turkey). He was exiled to the Island of Patmos. There John was
inspired by God to write the Book of Revelation. Tradition holds that this
happened in a particular cave which you can still go and visit. Greek Orthodox
Monks long ago built a Church and monastery over it.
**MATTHEW:**
Matthew (Levi) was the tax collector who followed Jesus and later wrote the
Gospel of Matthew. He preached in Persia and Ethiopia. There is disagreement as
to whether or not he was martyred. According to some of the oldest sources, he
was not martyred. Other sources hold that Ethiopia was the place where he died;
and that he was stabbed to death there.
**MATTHIAS:**
The other Apostles by casting of lot chose Matthias to take the place of Judas in
an attempt to fulfill the Old Testament prophecy "...let another take his office"
-Psalm 109:8, quoted in Acts 1:20 (however, some feel that the Lord Himself
fulfilled this prophecy by replacing Judas with the Apostle Paul). Matthias is
never mentioned again in Scripture. Tradition says that Matthias traveled to
Syria with Andrew and was burned to death.
**PETER:**
It is said that Peter asked to be crucified upside down in Rome, saying that he
was not worthy to die in the same manner as his Lord. He was executed ca. 66
A.D. by the Roman Emperor Nero.
**PHILIP:**
To the northern African city of Carthage, Philip is said to have brought the
Gospel. It is also said that he led the wife of a Roman proconsul to the Lord,
and that the proconsul was not pleased with this. It is said that he had Philip
arrested, and executed with great cruelty.
**SIMON THE ZEALOT:**
Simon, it is held, traveled to Persia. Tradition says that he refused to
sacrifice to the Persian's sun god, and was killed because of it.
**THOMAS:**
It is held that Thomas preached east of Syria. Tradition says
that he proclaimed Christ in India, and founded the church of Mar
Thoma. This church is still in existence today, and claims Thomas
as its founder. In India they say that he then traveled to China
and also preached the Gospel there, later returning again to
India. Thomas is said to have died in India, killed by four
soldiers armed with spears.

6
JesusWordsOnly.md

@ -175,6 +175,12 @@ Parent: [[Home]]
* [[JWO_21_02_BibliographicalReferences_0114]]
* [[JWO_21_03_BibliographicalReferences_0115]]
### Adenda
* [[JWO_30_PaulorJamesChurch]]
### JWO
* [[JwoRefs]]

4
JwoVids.md

@ -178,8 +178,8 @@ Parent: [[JesusWordsOnly]]
* (Deut. 13:1-10): law of apostacy [297DKDiZdAE](https://youtube.com/watch?v=297DKDiZdAE)
* (Isa. 22:2): Changed from 'keep faithfulness' to 'keep truth' to help Paul [[JG51KVPva5Q]](https://youtube.com/watch?v=JG51KVPva5Q)
* (Matt. 15:9): quoting Isa. 29:13 'a learned commandment of men' - [i-T8-lSYPn8](https://youtube.com/watch?v=i-T8-lSYPn8)
* (Matt. 19:16-19): NIV corruptions toward a post-trinitarian "Bible" [t6DKPKCKKew](https://youtube.com/watch?v=t6DKPKCKKew)
* (Matt. 19:17): to "none is good but the One God." should add "My Father only alone who is in heaven and who made all things." [t6DKPKCKKew](https://youtube.com/watch?v=t6DKPKCKKew)
* (Matt. 19:16-19): NIV corruptions toward a post-trinitarian "Bible" [t6DKPKCKKew](https://youtube.com/watch?v=t6DKPKCKKew)
* (Matt. 19:17): to "none is good but the One God." should add "My Father only alone who is in heaven and who made all things." [t6DKPKCKKew](https://youtube.com/watch?v=t6DKPKCKKew)
* (Matt. 1:1): Epiphanius said the first one or two chapters of Matthew on the geneology were missing from the Hebrew Matthew jesuswordsonly.github.io/Hebrew Matthew.pdf
* (Matt. 23:3): 'they said' is a mistranslation from the Hebrew - should be 'he said' - Moses said. - [i-T8-lSYPn8](https://youtube.com/watch?v=i-T8-lSYPn8)
* (Matt. 24:24): "For false christs and false prophets will arise..." Paul meets Jesus' definition of a False Prophet [qZlH_3lUQnt4](https://youtube.com/watch?v=qZlH_3lUQnt4)

8
JwoWebSiteTopicIndex.md

@ -554,7 +554,7 @@ Parent: [[JesusWordsOnly]]
* [[619-christian-ebooks-library.html|Library Resources on Ebooks - All Christian Topics ]]
* [[619-christian-ebooks-library.html|Library Resources On Islamic Topics]]
* [[619-christian-ebooks-library.html|Library Resources On Islamic Topics]]
[[231-hebrew-matthew-library-sources.html|]]
@ -610,7 +610,7 @@ Parent: [[JesusWordsOnly]]
* [[56-marcionism.html|Marcionism - the Forgotten Crisis of Paulinism's Threat to Christianity]]
* [[683-marcionite-tampering-with-paul.html|
* [[683-marcionite-tampering-with-paul.html|
]] [[56-marcionism.html|]]
@ -1078,7 +1078,7 @@ Parent: [[JesusWordsOnly]]
* [[479-tertullian-treatment-of-paul-in-against-marcion.html|Tertullian's View of Paul]]
* [[679-true-versus-spurious-tertullian-on-the-law.html|The True versus Spurious Tertullian on the Law given Moses]]
* [[679-true-versus-spurious-tertullian-on-the-law.html|The True versus Spurious Tertullian on the Law given Moses]]
[[456-critic-at-early-church-history.html|]]
@ -1193,6 +1193,6 @@ USA
* [[512-bible-verses.html|Bible Verses Index]]
* [[https://sites.google.com/site/pauloftarsusproblems/critical_of_paul|Links to websites critical of Paul]] (SR)
* Servetus 1553, [[https://sites.google.com/site/trinityvalidityissues/my-book-reviews|Trinity Validity Issues]].

2
OSISBookAbbreviations.md

@ -303,6 +303,6 @@ with books not included here.
37. [84]↑ Alternate book of Psalms in poetic form
87. https://wiki.crosswire.org/Category:OSIS
---
[[Home]] [[TitleIndex]]

2
PeterToJames1.md

@ -121,7 +121,7 @@ deposit them with my bishop, in order that if my son, when he grows
up, be worthy of the trust, he may give them to him as his father's
bequest, according to the terms of this engagement.
4. "`And that I shall thus do, I again call to witness heaven, earth, water, in which all things are enveloped, and in addition to all these, the all-pervading air, without which I cannot breathe, that I shall always be obedient to him who giveth me these books of the preachings, and shall observe in all things as I have engaged, or even something more. To me, therefore, keeping this covenant, there shall be a part with the holy ones; but to me doing anything contrary to what I have covenanted, may the universe be hostile to me, and the all-pervading ether, and the God who is over all, to whom none is superior, than whom none is greater. But if even I should come to the acknowledgment of another God, I now swear by him also, be he or be he not, that I shall not do otherwise. And in addition to all these things, if I shall lie, I shall be accursed living and dying, and shall be punished with everlasting punishment. "And after this, let him partake of bread and salt with him who commits them to him."
4. "`And that I shall thus do, I again call to witness heaven, earth, water, in which all things are enveloped, and in addition to all these, the all-pervading air, without which I cannot breathe, that I shall always be obedient to him who giveth me these books of the preachings, and shall observe in all things as I have engaged, or even something more. To me, therefore, keeping this covenant, there shall be a part with the holy ones; but to me doing anything contrary to what I have covenanted, may the universe be hostile to me, and the all-pervading ether, and the God who is over all, to whom none is superior, than whom none is greater. But if even I should come to the acknowledgment of another God, I now swear by him also, be he or be he not, that I shall not do otherwise. And in addition to all these things, if I shall lie, I shall be accursed living and dying, and shall be punished with everlasting punishment. "And after this, let him partake of bread and salt with him who commits them to him."
### Chapter V.-The Adjuration Accepted.

148
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@ -5,154 +5,154 @@ Parent: [[SyriacClementineRecognitionsAndHomilies]]
https://christianpublishinghouse.co/wp-content/uploads/2019/05/The-Syriac-Clementine-Recognitions-and-Homilies.tsv
(Rec. 1:1; Homilies 1:1) I, Clement, am from Rome, the city of the Romans. And in the early stage of my youth I found that I should live in chastity and sobriety, for my thinking from my childhood, throughout toil and sorrows, was nullifying the desire within me. Because there was within me a thought--whence it took its beginning I do not know--the grave reminder of death was at every moment set before me. For what now, after I have died shall I not exist again, because I used to not even exist? And who will make remembrance of me now when this is so? Behold, time without end brings everything of everyone to naught and causes us to be forgotten. And shall I become now as if I had not been, as having seen things become as if they had not been, when I neither know nor am known, as if neither having been nor being? And did this world come into being?--when was it? And before coming into being, what was there? Or did it exist from eternity and throughout all time and to eternity? And if then it has come into being, even it must be dissolved, but after its dissolution what shall be?--except perhaps silence and nothingness? Or perhaps it is something impossible to be conceived.
(Rec. 1:1; Homilies 1:1) I, Clement, am from Rome, the city of the Romans. And in the early stage of my youth I found that I should live in chastity and sobriety, for my thinking from my childhood, throughout toil and sorrows, was nullifying the desire within me. Because there was within me a thought--whence it took its beginning I do not know--the grave reminder of death was at every moment set before me. For what now, after I have died shall I not exist again, because I used to not even exist? And who will make remembrance of me now when this is so? Behold, time without end brings everything of everyone to naught and causes us to be forgotten. And shall I become now as if I had not been, as having seen things become as if they had not been, when I neither know nor am known, as if neither having been nor being? And did this world come into being?--when was it? And before coming into being, what was there? Or did it exist from eternity and throughout all time and to eternity? And if then it has come into being, even it must be dissolved, but after its dissolution what shall be?--except perhaps silence and nothingness? Or perhaps it is something impossible to be conceived.
(Rec. 1:2; Hom. 1:2) I was therefore thinking incessantly about these matters and others like them--I do not know whence they came--and there was a grievous affliction inside me. Thus was I pining and wasting away in great agitation. But worse than this, whenever I intended to remove this anxiety from me, as being painful and without advantage, it would return with severity. This same feeling within me was disturbing and I was in great sorrow and distress because of it. But for me, the very thought became within me a good cause for Eternal Life, as afterward I knew and perceived through experience, and I confessed and offered praise to God the Lord of all. Indeed, from this thought I was induced early to inquiry and necessarily brought to the discovery of these matters. And thereafter I gave pity to those whom I previously without knowledge had been compelled to ascribe happiness.
(Rec. 1:2; Hom. 1:2) I was therefore thinking incessantly about these matters and others like them--I do not know whence they came--and there was a grievous affliction inside me. Thus was I pining and wasting away in great agitation. But worse than this, whenever I intended to remove this anxiety from me, as being painful and without advantage, it would return with severity. This same feeling within me was disturbing and I was in great sorrow and distress because of it. But for me, the very thought became within me a good cause for Eternal Life, as afterward I knew and perceived through experience, and I confessed and offered praise to God the Lord of all. Indeed, from this thought I was induced early to inquiry and necessarily brought to the discovery of these matters. And thereafter I gave pity to those whom I previously without knowledge had been compelled to ascribe happiness.
(Rec. 1:3; Hom. 1:3) From when I was a child, therefore, in my arising with these and according to these thoughts, and in order that I might learn something true, I was continually drawn near to the teaching of the philosophers. But I did not discover anything else concerning these matters except for a formulation and abundance of dogmas, the refutation and disuse of each one, many contentions and contumacies, the artifice of syllogisms, devices for sympathy, the composition of speeches, and sometimes it prevailed for them to say that the soul does not die, and sometimes that it is mortal. When therefore this case was prevailing, that the soul does not die, I was rejoicing; but when it was mortality, I was grieved--for it was extremely distressing to me and I was grieved that I was not even able to verify one of these matters according to my conscience. However, I was realizing that the opinion concerning these arguments comes by means of those who advocate and teach them, being considered either true or false, and not according to whatever truth of them is perceived. When therefore I had understood in time that comprehension does not exist according to the arguments defended, but according to the advocators who prevail over opinion, again, even more were confusions seizing me in these matters. And from the depth of my soul I was groaning, for neither was I able to verify anything according to my conscience nor could I remove from myself the anxiety and reflection concerning these matters, although I was greatly willing--as I formerly mentioned. For while I was earnestly charging myself to keep quiet--I know not how--secretly, as if in quiet, the reflection concerning these matters and others like them was coming over me.
(Rec. 1:3; Hom. 1:3) From when I was a child, therefore, in my arising with these and according to these thoughts, and in order that I might learn something true, I was continually drawn near to the teaching of the philosophers. But I did not discover anything else concerning these matters except for a formulation and abundance of dogmas, the refutation and disuse of each one, many contentions and contumacies, the artifice of syllogisms, devices for sympathy, the composition of speeches, and sometimes it prevailed for them to say that the soul does not die, and sometimes that it is mortal. When therefore this case was prevailing, that the soul does not die, I was rejoicing; but when it was mortality, I was grieved--for it was extremely distressing to me and I was grieved that I was not even able to verify one of these matters according to my conscience. However, I was realizing that the opinion concerning these arguments comes by means of those who advocate and teach them, being considered either true or false, and not according to whatever truth of them is perceived. When therefore I had understood in time that comprehension does not exist according to the arguments defended, but according to the advocators who prevail over opinion, again, even more were confusions seizing me in these matters. And from the depth of my soul I was groaning, for neither was I able to verify anything according to my conscience nor could I remove from myself the anxiety and reflection concerning these matters, although I was greatly willing--as I formerly mentioned. For while I was earnestly charging myself to keep quiet--I know not how--secretly, as if in quiet, the reflection concerning these matters and others like them was coming over me.
(Rec. 1:4; Hom. 1:4) And again, when I stood in doubt I was asking myself: "Why do I struggle in vain? For the matter is apparent that if when I have died I am not, now that I am it is not right for me to be grieved. For why should I persevere regarding this matter for a time when I neither exist nor grieve? But if then there shall be some kind of existence for me, what more does it now add to me that I grieve?" And again, immediately after these matters another thought was coming over me, for I was saying: "What if something more difficult than the things that now grieve me thereafter exists, which I shall suffer on account of not having lived with justice and piety, and I am delivered over--as the words of the philosophers affirm--to Pyriphlegethon and Tartarus, and in recompense I am eternally punished like Sisyphus, Tityus, Ixion, or Tantalus?" But again, I was turning over against these things and I was saying: "But these things do not exist." And again, I was saying: "But what if they do exist?" And because, then, this matter is not known and is hidden, I was saying furthermore that it is preferable and without danger to be guided throughout my life by piety. And again, I was turning over how I am able, on account of presumed justice and unknown hopes, to overcome the desires of the body. But I do not even fully know what piety is acceptable to God, nor am I convinced about the soul--except for its mortality--and neither am I finding which case is true nor from such considerations am I able to silence these thoughts and reflections.
(Rec. 1:4; Hom. 1:4) And again, when I stood in doubt I was asking myself: "Why do I struggle in vain? For the matter is apparent that if when I have died I am not, now that I am it is not right for me to be grieved. For why should I persevere regarding this matter for a time when I neither exist nor grieve? But if then there shall be some kind of existence for me, what more does it now add to me that I grieve?" And again, immediately after these matters another thought was coming over me, for I was saying: "What if something more difficult than the things that now grieve me thereafter exists, which I shall suffer on account of not having lived with justice and piety, and I am delivered over--as the words of the philosophers affirm--to Pyriphlegethon and Tartarus, and in recompense I am eternally punished like Sisyphus, Tityus, Ixion, or Tantalus?" But again, I was turning over against these things and I was saying: "But these things do not exist." And again, I was saying: "But what if they do exist?" And because, then, this matter is not known and is hidden, I was saying furthermore that it is preferable and without danger to be guided throughout my life by piety. And again, I was turning over how I am able, on account of presumed justice and unknown hopes, to overcome the desires of the body. But I do not even fully know what piety is acceptable to God, nor am I convinced about the soul--except for its mortality--and neither am I finding which case is true nor from such considerations am I able to silence these thoughts and reflections.
(Rec. 1:5; Hom. 1:5) What then is right for me to do, except to go to Egypt, to the prophets and knowers of the mysteries of secret rites, so that there I may befriend and inquire of a sorcerer? And when I have found him, I shall persuade him to effect the raising of a certain soul, which is called `Necromancy'-- the divination of the dead--as if I were going to make query about a certain matter. But my question shall be concerning this--that I might learn whether the soul is immortal. However, I shall know the answer of the soul, that it is immortal, not by the fact that it shall speak and listen to me, but from the fact alone that it shall be seen by me, so that once I have seen it with my own eyes it shall be sufficient for me as a vindication--from the fact alone that it shows me that it exists. And furthermore, now it shall not be possible for uncertain words coming through hearing to render void the sight that has come to me by the eyes. However, I also told this plan to a philosopher, one with whom I was familiar, and I was advised by him. He spoke with me and counseled me that I should not dare to do such a thing for many reasons. "For if," he accordingly said, "that soul does not listen to the sorcerer, you as a man acted contrary to those who despise such a thing. In your life you shall be punished without forgiveness. I think that not even your piety, furthermore, repudiates and restrains you, for because of it you are even being presumptive about this matter. Indeed, some say concerning this that God has enmity for those who after the destruction and death of the body disturb and trouble souls." I then, after hearing these things, was reluctant so as not to make presumption about these matters, and from the reflections of the earlier matters I was not quieted, but rather, as the impulse of my will was hindered, I was greatly discouraged.
(Rec. 1:5; Hom. 1:5) What then is right for me to do, except to go to Egypt, to the prophets and knowers of the mysteries of secret rites, so that there I may befriend and inquire of a sorcerer? And when I have found him, I shall persuade him to effect the raising of a certain soul, which is called `Necromancy'-- the divination of the dead--as if I were going to make query about a certain matter. But my question shall be concerning this--that I might learn whether the soul is immortal. However, I shall know the answer of the soul, that it is immortal, not by the fact that it shall speak and listen to me, but from the fact alone that it shall be seen by me, so that once I have seen it with my own eyes it shall be sufficient for me as a vindication--from the fact alone that it shows me that it exists. And furthermore, now it shall not be possible for uncertain words coming through hearing to render void the sight that has come to me by the eyes. However, I also told this plan to a philosopher, one with whom I was familiar, and I was advised by him. He spoke with me and counseled me that I should not dare to do such a thing for many reasons. "For if," he accordingly said, "that soul does not listen to the sorcerer, you as a man acted contrary to those who despise such a thing. In your life you shall be punished without forgiveness. I think that not even your piety, furthermore, repudiates and restrains you, for because of it you are even being presumptive about this matter. Indeed, some say concerning this that God has enmity for those who after the destruction and death of the body disturb and trouble souls." I then, after hearing these things, was reluctant so as not to make presumption about these matters, and from the reflections of the earlier matters I was not quieted, but rather, as the impulse of my will was hindered, I was greatly discouraged.
(Rec. 1:6; Hom. 1:6) And so therefore not to narrate these matters to you with long speeches, while I was involved in thought and matters such as these, a certain report was quietly in the reign of Tiberius Caesar taking its beginning since the season of Nisan and was growing at every moment. And like some good Angel of God, it was running throughout the whole world, so that the Will of God was unable to be silenced that it should declare. At every moment, therefore, it was increasing and growing, and it was being said that "a man in Judea, beginning since the season of Nisan, was preaching the Kingdom of the eternally Self-Existent God to the Jews while proclaiming that whosoever proceeds directing his life in good behavior would rejoice therein." And in order for it to be believed that he did these things as filled with divine power, he worked many wonders, signs, and portents by command alone, as if his authority were from God. He made the deaf to hear, the blind to see, and the maimed and the lame to be strengthened. And he drove out every infirmity, and the dead who were brought near to him rose, and lepers from afar, by merely seeing him, were healed and cleansed. And there was nothing that he was unable to do. However, as increasingly more time was passing, it (the report) was greatly increasing by means of many who were coming hither, and it was being established that it was not then a rumor, but only the truth of the matter.
(Rec. 1:6; Hom. 1:6) And so therefore not to narrate these matters to you with long speeches, while I was involved in thought and matters such as these, a certain report was quietly in the reign of Tiberius Caesar taking its beginning since the season of Nisan and was growing at every moment. And like some good Angel of God, it was running throughout the whole world, so that the Will of God was unable to be silenced that it should declare. At every moment, therefore, it was increasing and growing, and it was being said that "a man in Judea, beginning since the season of Nisan, was preaching the Kingdom of the eternally Self-Existent God to the Jews while proclaiming that whosoever proceeds directing his life in good behavior would rejoice therein." And in order for it to be believed that he did these things as filled with divine power, he worked many wonders, signs, and portents by command alone, as if his authority were from God. He made the deaf to hear, the blind to see, and the maimed and the lame to be strengthened. And he drove out every infirmity, and the dead who were brought near to him rose, and lepers from afar, by merely seeing him, were healed and cleansed. And there was nothing that he was unable to do. However, as increasingly more time was passing, it (the report) was greatly increasing by means of many who were coming hither, and it was being established that it was not then a rumor, but only the truth of the matter.
(Rec. 1:7; Hom. 1:7) Thus there were even gatherings in various places to deliberate and inquire who indeed this one was who had appeared, and what he meant to say. For even in the summer of that same year there openly stood a man from him before all the people in a public place, and he cried out while saying: "O Roman people, listen! The Son of God has come to Judea and promised Eternal Life to those who are willing, if they will proceed to be guided throughout their life according to the Will of the One Who sent him. Wherefore change your ways from vices to virtues and from things temporal to things eternal. And know the One God Who is in heaven, in Whose world you iniquitously dwell before His just Sight. If then you shall be transformed and guided throughout your life according to His Will, you shall be translated into another world, become eternal, and rejoice in His hidden Blessings that are ineffable." He was, then, a Hebrew from a distant land, and his name was `Barnabas.' He was claiming of himself that he was one of his disciples, and here, in one out of the many places he had been staying, he was readily speaking the words of his great people to those who were willing. Even I then came with them and stood among the crowd that was standing by him. And I was listening to his words and perceiving through their truth that it was not by artifice that he was speaking sound reason, but he was sincerely and without artificial cunning persuading them of what he had heard and seen him do. And he claimed that the Son of God had appeared, and he was bringing forth and presenting many witnesses of the miracles and words spoken by him from the crowd that was standing by.
(Rec. 1:7; Hom. 1:7) Thus there were even gatherings in various places to deliberate and inquire who indeed this one was who had appeared, and what he meant to say. For even in the summer of that same year there openly stood a man from him before all the people in a public place, and he cried out while saying: "O Roman people, listen! The Son of God has come to Judea and promised Eternal Life to those who are willing, if they will proceed to be guided throughout their life according to the Will of the One Who sent him. Wherefore change your ways from vices to virtues and from things temporal to things eternal. And know the One God Who is in heaven, in Whose world you iniquitously dwell before His just Sight. If then you shall be transformed and guided throughout your life according to His Will, you shall be translated into another world, become eternal, and rejoice in His hidden Blessings that are ineffable." He was, then, a Hebrew from a distant land, and his name was `Barnabas.' He was claiming of himself that he was one of his disciples, and here, in one out of the many places he had been staying, he was readily speaking the words of his great people to those who were willing. Even I then came with them and stood among the crowd that was standing by him. And I was listening to his words and perceiving through their truth that it was not by artifice that he was speaking sound reason, but he was sincerely and without artificial cunning persuading them of what he had heard and seen him do. And he claimed that the Son of God had appeared, and he was bringing forth and presenting many witnesses of the miracles and words spoken by him from the crowd that was standing by.
(Rec. 1:8; Hom. 1:10) But because the things spoken with neither craft nor deceit were joyfully received by the people, the philosophic men, who from the instruction of youth were so taught, wanted to jest with him and rise up while mocking and deriding him in a vaunt without measure, as if they were wielding a great weapon through the artifice of syllogisms of inquiry. But he was thrusting their babbling away from himself, and he was not chasing after the cunning and trickery of their questions; but rather fearlessly, while not being hurried, he did not leave off from the things he was proclaiming. And at one of these moments, then, a certain man asked him: "Why does the gnat, although it is small, have six legs and also wings, but the elephant, which is greatest among animals, has no wings and only four feet?" He then, after this question, returned to the matter that had been interrupted, and he responded as if to the contrary of the question and resumed his previous subject, which from the beginning had been affirmed. He was employing only this beginning word all the time that they were cutting off his speech: "We have the charge of him who sent us to tell you only of his words, deeds, and miraculous wonders. And instead of wordy demonstrations, we give you many witnesses from those of you who are standing by whom I, through having seen, remember by their selfsame visages. Now the power is yours either to listen or not to be persuaded. It is therefore advantageous for you that I speak to you unceasingly, because it would be a loss for me if I should be silent, but it would be injurious for you unless you understand without demonstrations. I would have been able to answer your empty questions, but only if you had been asking in the love of truth. But concerning the difference between the creatures of the gnat and the elephant, it should be told to you that, while you do not know the God Who is over all, now is not the time."
(Rec. 1:8; Hom. 1:10) But because the things spoken with neither craft nor deceit were joyfully received by the people, the philosophic men, who from the instruction of youth were so taught, wanted to jest with him and rise up while mocking and deriding him in a vaunt without measure, as if they were wielding a great weapon through the artifice of syllogisms of inquiry. But he was thrusting their babbling away from himself, and he was not chasing after the cunning and trickery of their questions; but rather fearlessly, while not being hurried, he did not leave off from the things he was proclaiming. And at one of these moments, then, a certain man asked him: "Why does the gnat, although it is small, have six legs and also wings, but the elephant, which is greatest among animals, has no wings and only four feet?" He then, after this question, returned to the matter that had been interrupted, and he responded as if to the contrary of the question and resumed his previous subject, which from the beginning had been affirmed. He was employing only this beginning word all the time that they were cutting off his speech: "We have the charge of him who sent us to tell you only of his words, deeds, and miraculous wonders. And instead of wordy demonstrations, we give you many witnesses from those of you who are standing by whom I, through having seen, remember by their selfsame visages. Now the power is yours either to listen or not to be persuaded. It is therefore advantageous for you that I speak to you unceasingly, because it would be a loss for me if I should be silent, but it would be injurious for you unless you understand without demonstrations. I would have been able to answer your empty questions, but only if you had been asking in the love of truth. But concerning the difference between the creatures of the gnat and the elephant, it should be told to you that, while you do not know the God Who is over all, now is not the time."
(Rec. 1:9; Hom. 1:11-12) And after he said all these things, as if from concord they let loose riotous laughter, so that they might silence him and through uncertainties castigate him like a Grecian or Barbarian. But when I saw them, through zeal not knowing how, and from righteous indignation of keeping silent any longer, I did not forbear to speak out, but I shouted with boldness, saying: "Rightly and appropriately has God determined His Will, so that it would not be comprehended by you prior to your indication that you are not worthy of such things. Up until this moment it is apparent that knowledge has made an end of you through understanding and discernment. For whereas now Preachers of His Will have been sent, while not professing grammatical artifice, but revealing His Will by means of simple and honest words without cunning, they make it known for anyone who hears these things spoken, without the spiteful manner of one unwilling to reveal to all. You came and, along with not knowing what is to your advantage to the harm of your souls, you laugh at the truth, which to your own condemnation is driven among Barbarians. It is known even now that you do not wish he had come to you in order for you to receive him, because of your own filthiness and the purity of his words, for you do not hide that you are lovers of vain and empty words and not lovers of truth and lovers of wisdom. How long will you be learning to speak when you cannot even admit that you are ignorant, for you have many speeches that are not even worth a single word? What then will this multitude of you Grecians say, so as to be of one mind, if there truly is a Judgment like this one has said? `Why, O God, did You not reveal Your Will to us?' Now surely shall you not hear, if you are even worthy of an answer, such: `I, knowing the intentions of all those yet to be before the foundations of the world, have secretly met and made Myself known to everyone, as is worthy of each person. But as this is so, I have willed to be recognized and give rest to those who take refuge in Me. On account of this, from the beginning of the first generations, I did not leave My Will exposed before every person to be publicized. And now at the end of the age, I have sent out Preachers of My Will who even now are being mocked, despised, and reviled by those who, without wanting to be helped in anything, violently reject My Love. Oh, concerning the great wrong, that until now they bring to the slaughter the Preachers and those who chance upon them from humanity as being called to Salvation and Life. But this would have been corrupt and without judgment against My Preachers, as it would have been against all of them from the beginning if the worthy had separately been called to Salvation from the beginning. For this thing, which is now wickedly done by some, vindicates My Providence with justice. It is good for the Word worthy of honor that, from the beginning, I was unwilling to leave it exposed before every person for useless dishonor. Rather, I only intended it to remain in silence, as is honorable, but it was not from those who were formerly worthy that I kept it silent--because even they received and partook of it--but only from those, and such as these, who are now seen to be unworthy--even hating Me and unwilling to love themselves.' But even now, leave off laughing at this man and question me on account of acknowledging him. Or, according to a question that I ask you, let whoever is willing from among you return me an answer. But do not bark like filthy dogs and by a disorderly clamor shut out and stop up the hearing of those who desire to be saved. O you wicked ones and haters of God, who without faith make void the life-giving knowledge of your mind! How are you able to receive forgiveness for despising one who promises to tell you of the Knowledge of God? But besides these things, he was being a good man, such that even if he should not speak anything of truth, he had good will toward you, but you would not receive him."
(Rec. 1:9; Hom. 1:11-12) And after he said all these things, as if from concord they let loose riotous laughter, so that they might silence him and through uncertainties castigate him like a Grecian or Barbarian. But when I saw them, through zeal not knowing how, and from righteous indignation of keeping silent any longer, I did not forbear to speak out, but I shouted with boldness, saying: "Rightly and appropriately has God determined His Will, so that it would not be comprehended by you prior to your indication that you are not worthy of such things. Up until this moment it is apparent that knowledge has made an end of you through understanding and discernment. For whereas now Preachers of His Will have been sent, while not professing grammatical artifice, but revealing His Will by means of simple and honest words without cunning, they make it known for anyone who hears these things spoken, without the spiteful manner of one unwilling to reveal to all. You came and, along with not knowing what is to your advantage to the harm of your souls, you laugh at the truth, which to your own condemnation is driven among Barbarians. It is known even now that you do not wish he had come to you in order for you to receive him, because of your own filthiness and the purity of his words, for you do not hide that you are lovers of vain and empty words and not lovers of truth and lovers of wisdom. How long will you be learning to speak when you cannot even admit that you are ignorant, for you have many speeches that are not even worth a single word? What then will this multitude of you Grecians say, so as to be of one mind, if there truly is a Judgment like this one has said? `Why, O God, did You not reveal Your Will to us?' Now surely shall you not hear, if you are even worthy of an answer, such: `I, knowing the intentions of all those yet to be before the foundations of the world, have secretly met and made Myself known to everyone, as is worthy of each person. But as this is so, I have willed to be recognized and give rest to those who take refuge in Me. On account of this, from the beginning of the first generations, I did not leave My Will exposed before every person to be publicized. And now at the end of the age, I have sent out Preachers of My Will who even now are being mocked, despised, and reviled by those who, without wanting to be helped in anything, violently reject My Love. Oh, concerning the great wrong, that until now they bring to the slaughter the Preachers and those who chance upon them from humanity as being called to Salvation and Life. But this would have been corrupt and without judgment against My Preachers, as it would have been against all of them from the beginning if the worthy had separately been called to Salvation from the beginning. For this thing, which is now wickedly done by some, vindicates My Providence with justice. It is good for the Word worthy of honor that, from the beginning, I was unwilling to leave it exposed before every person for useless dishonor. Rather, I only intended it to remain in silence, as is honorable, but it was not from those who were formerly worthy that I kept it silent--because even they received and partook of it--but only from those, and such as these, who are now seen to be unworthy--even hating Me and unwilling to love themselves.' But even now, leave off laughing at this man and question me on account of acknowledging him. Or, according to a question that I ask you, let whoever is willing from among you return me an answer. But do not bark like filthy dogs and by a disorderly clamor shut out and stop up the hearing of those who desire to be saved. O you wicked ones and haters of God, who without faith make void the life-giving knowledge of your mind! How are you able to receive forgiveness for despising one who promises to tell you of the Knowledge of God? But besides these things, he was being a good man, such that even if he should not speak anything of truth, he had good will toward you, but you would not receive him."
(Rec. 1:10; Hom. 1:13) While I was saying these things and things corresponding and similar to them, a great uproar of the crowd was arising. Some of them, as if pitying the Barbarian, were encouraging me, but others who were fools and without conscience were sharply gnashing their teeth against me. However, because the evening came, I seized Barnabas' hand by force while he was unwilling, and I led him away as my guest. I made him stay where no one would lay hands on him. He remained a few days with me and made me hear some words from the teaching of truth briefly within a few days. And he said: "I hasten to Judea because of an appointed day of a rite of doctrine." Thereafter he wanted to be with the sons of his people, and in this he was greatly grieving me.
(Rec. 1:10; Hom. 1:13) While I was saying these things and things corresponding and similar to them, a great uproar of the crowd was arising. Some of them, as if pitying the Barbarian, were encouraging me, but others who were fools and without conscience were sharply gnashing their teeth against me. However, because the evening came, I seized Barnabas' hand by force while he was unwilling, and I led him away as my guest. I made him stay where no one would lay hands on him. He remained a few days with me and made me hear some words from the teaching of truth briefly within a few days. And he said: "I hasten to Judea because of an appointed day of a rite of doctrine." Thereafter he wanted to be with the sons of his people, and in this he was greatly grieving me.
(Rec. 1:11; Hom. 1:14) But I said to him: "Only tell me the words of the Son of Man who has appeared, and I, with my own words, will adorn them and proclaim the Will of God, and likewise within a few days I will travel with you to the place that you go, for I increasingly desire to travel to the land of Judea, and perhaps then to live among you for all the rest of my life." And he then, after hearing these things, returned me an answer: "If you want to see our situation and learn something helpful to yourself, in this same hour go with me to that place. But if not, I will tell you the directions to our residence and everything that I have today intended. Once you are rested you may come and find me, but tomorrow I am traveling to those of my own." But when I saw that he was not withheld by anyone, I went with him to the harbor and learned from him the directions to their residence, which he mentioned, and I said to him: "If it were not for some money owed to me that I have been seeking, in this same hour, I would now be going with you. However, I will quickly follow you." And after I spoke with him and committed him to the captain of the ship, I turned away from him in great sorrow while remembering him as a good friend and an excellent guest.
(Rec. 1:11; Hom. 1:14) But I said to him: "Only tell me the words of the Son of Man who has appeared, and I, with my own words, will adorn them and proclaim the Will of God, and likewise within a few days I will travel with you to the place that you go, for I increasingly desire to travel to the land of Judea, and perhaps then to live among you for all the rest of my life." And he then, after hearing these things, returned me an answer: "If you want to see our situation and learn something helpful to yourself, in this same hour go with me to that place. But if not, I will tell you the directions to our residence and everything that I have today intended. Once you are rested you may come and find me, but tomorrow I am traveling to those of my own." But when I saw that he was not withheld by anyone, I went with him to the harbor and learned from him the directions to their residence, which he mentioned, and I said to him: "If it were not for some money owed to me that I have been seeking, in this same hour, I would now be going with you. However, I will quickly follow you." And after I spoke with him and committed him to the captain of the ship, I turned away from him in great sorrow while remembering him as a good friend and an excellent guest.
(Rec. 1:12; Hom. 1:15) And I then stayed a few days, but I had not collected all the debt that was owed because of my hastiness, and I despised the remainder of it as being a hindrance to me. I quickly set off for Judea and within fifteen days I arrived in Caesarea Straton. But when I traveled and went up into the land searching for an inn, I learned that a man named `Peter,' the chosen disciple of the Son of Man who appeared in Judea and worked signs and wonders, was holding a disputation of words on the next day with Simon, a Samaritan from Gitthonin. I then, after hearing these things, asked them to show me his residence, and when they had shown me and I had studied the doorpost, I drew near, spoke, and explained who I was and from where I had come. Immediately Barnabas approached and, from the joy of having seen me, he embraced me while greatly rejoicing and crying. He seized my hand and brought me up to the place where Peter was, while telling me: "This is Peter, of whom I professed to you to be great in the Wisdom of God, and to whom I have incessantly been relating concerning you, so that from his place you would be known--for I have informed him of all things excellent pertaining to you without any inaccuracy, and I have even revealed to him your good thinking. Thus he too is desirous to see you. I therefore bring you to him as a great gift by my hands." And after he said these things, he brought me near to him and said: "This is Clement, O Peter."
(Rec. 1:12; Hom. 1:15) And I then stayed a few days, but I had not collected all the debt that was owed because of my hastiness, and I despised the remainder of it as being a hindrance to me. I quickly set off for Judea and within fifteen days I arrived in Caesarea Straton. But when I traveled and went up into the land searching for an inn, I learned that a man named `Peter,' the chosen disciple of the Son of Man who appeared in Judea and worked signs and wonders, was holding a disputation of words on the next day with Simon, a Samaritan from Gitthonin. I then, after hearing these things, asked them to show me his residence, and when they had shown me and I had studied the doorpost, I drew near, spoke, and explained who I was and from where I had come. Immediately Barnabas approached and, from the joy of having seen me, he embraced me while greatly rejoicing and crying. He seized my hand and brought me up to the place where Peter was, while telling me: "This is Peter, of whom I professed to you to be great in the Wisdom of God, and to whom I have incessantly been relating concerning you, so that from his place you would be known--for I have informed him of all things excellent pertaining to you without any inaccuracy, and I have even revealed to him your good thinking. Thus he too is desirous to see you. I therefore bring you to him as a great gift by my hands." And after he said these things, he brought me near to him and said: "This is Clement, O Peter."
(Rec. 1:13; Hom. 1:16) He then, as kind and filled with grace, leapt and at the joy of hearing my name kissed me and made me sit down. Immediately he said to me: "You have done well in receiving Barnabas, the Preacher of Truth, as your guest in great awareness of the honor of the One Who is the True God. While you were not timid and did not fear the uninstructed crowds, even you shall be blessed. For as you have received one who is a Messenger of Truth into your residence with great honor, so also the Truth shall take you up as a guest of its own city and establish you as a citizen. Afterward you shall greatly rejoice because of the small favor you have now provided: I mean kind words. You shall become an heir of blessings that to eternity are neither taken away nor ceasing. Do not weary yourself now to narrate to me concerning your customs, for Barnabas, who is no liar, has taught us all such matters relating to you while every day making your remembrance good before me. And because in a few words it is as if the affection of friends were among us, it is foreordained for me to tell you that if anything does not hinder you, even you should accompany and travel with us while partaking of and receiving the words of truth that I will yet make use of in every city, even to Rome herself. And you then, if you wish anything, speak."
(Rec. 1:13; Hom. 1:16) He then, as kind and filled with grace, leapt and at the joy of hearing my name kissed me and made me sit down. Immediately he said to me: "You have done well in receiving Barnabas, the Preacher of Truth, as your guest in great awareness of the honor of the One Who is the True God. While you were not timid and did not fear the uninstructed crowds, even you shall be blessed. For as you have received one who is a Messenger of Truth into your residence with great honor, so also the Truth shall take you up as a guest of its own city and establish you as a citizen. Afterward you shall greatly rejoice because of the small favor you have now provided: I mean kind words. You shall become an heir of blessings that to eternity are neither taken away nor ceasing. Do not weary yourself now to narrate to me concerning your customs, for Barnabas, who is no liar, has taught us all such matters relating to you while every day making your remembrance good before me. And because in a few words it is as if the affection of friends were among us, it is foreordained for me to tell you that if anything does not hinder you, even you should accompany and travel with us while partaking of and receiving the words of truth that I will yet make use of in every city, even to Rome herself. And you then, if you wish anything, speak."
(Rec. 1:14; Hom. 1:17) I then explained to him concerning my intentions from the first day, how I had been emptied out through inquiry of uncertainties, and all those matters from the beginning that I previously wrote about--matters that I shall not write again. I then said to him: "I am ready to travel with you, and you do not know with how much joy I desire it. However, I first want to be informed about the truth so that I may know whether the soul is mortal or immortal, and if it lasts forever; also concerning the things that it hence effects if it is to be judged; what is the justice and piety acceptable to God; whether the world came into being and why it came into being, unless it is dissolved; and whether it shall be made better after this, or even if it shall not exist. But so as not to mention each one, I want to learn these and also such things as correspond to the matters I have mentioned." Then Peter returned me an answer of these things, saying: "In a few words, O Clement, I shall give you the knowledge of the existence of these things. Now, immediately listen:
(Rec. 1:14; Hom. 1:17) I then explained to him concerning my intentions from the first day, how I had been emptied out through inquiry of uncertainties, and all those matters from the beginning that I previously wrote about--matters that I shall not write again. I then said to him: "I am ready to travel with you, and you do not know with how much joy I desire it. However, I first want to be informed about the truth so that I may know whether the soul is mortal or immortal, and if it lasts forever; also concerning the things that it hence effects if it is to be judged; what is the justice and piety acceptable to God; whether the world came into being and why it came into being, unless it is dissolved; and whether it shall be made better after this, or even if it shall not exist. But so as not to mention each one, I want to learn these and also such things as correspond to the matters I have mentioned." Then Peter returned me an answer of these things, saying: "In a few words, O Clement, I shall give you the knowledge of the existence of these things. Now, immediately listen:
(Rec. 1:15; Hom. 1:18) "The Will of God has been concealed on account of many appearances; first, because of evil incursion and the increase of cruelty, loathsome habit, improper relation, and prior dishonor. Because of these things there was error, and thereafter no fear, no faith, adultery, love of money, love of vainglory, and many other wicked things, as if similar to an abundance of smoke, it had filled the one house wherein exist the inhabitants of this world and had made gloomy and confused the vision of the humans inside. It prevents them, through turning about, from looking above and recognizing God their Creator, and knowing what is appropriate for them to do. Wherefore it is right for the friends of truth who are inside to shout and call out from their hearts, and by truth-loving reason to call help for themselves, so that a person outside the house filled with smoke may come and open the door. And thus the light of the sun from outside shall be able to enter and be dispersed within the house, and then the smoke of the fire that is inside shall go out and be dissipated.
(Rec. 1:16; Hom. 1:19) "Now the advantageous one, whom I mentioned, I call `the Prophet,' who alone is able to enlighten the souls of human beings, so that with their eyes they can see the Way of Salvation and Eternal Life. But otherwise it is impossible, as even you know, since a little while ago you professed that all arguments with objections are dissolved and, according to the strength of the one who advocates them, are thought to be true or false, so that thenceforth the premises shall not appear as they are, but rather receive whatever is the opinion for those who advocate them, whether they are real or unreal, either true or false. Because of this, the True Prophet is necessary for every matter of the Fear of God, for he will tell us all these things, as they are, and how correctly to believe concerning everything. Therefore, it is appropriate first to seek and ascertain the True Prophet through a complete inquiry of Prophecy, and when he is found to be true we should thenceforth believe him concerning all things. And never again should each one of the things that are said by him be questioned, but we should receive them as being true in the hope of faith that they shall be kept by us in watchfulness of trial. For by one initial proof and earnest inquiry from every side, all such things may correctly be received by the mind. On account of this, before everything it is appropriate for us to seek the True Prophet, because without him it is impossible for anything true to be revealed to human beings."
(Rec. 1:16; Hom. 1:19) "Now the advantageous one, whom I mentioned, I call `the Prophet,' who alone is able to enlighten the souls of human beings, so that with their eyes they can see the Way of Salvation and Eternal Life. But otherwise it is impossible, as even you know, since a little while ago you professed that all arguments with objections are dissolved and, according to the strength of the one who advocates them, are thought to be true or false, so that thenceforth the premises shall not appear as they are, but rather receive whatever is the opinion for those who advocate them, whether they are real or unreal, either true or false. Because of this, the True Prophet is necessary for every matter of the Fear of God, for he will tell us all these things, as they are, and how correctly to believe concerning everything. Therefore, it is appropriate first to seek and ascertain the True Prophet through a complete inquiry of Prophecy, and when he is found to be true we should thenceforth believe him concerning all things. And never again should each one of the things that are said by him be questioned, but we should receive them as being true in the hope of faith that they shall be kept by us in watchfulness of trial. For by one initial proof and earnest inquiry from every side, all such things may correctly be received by the mind. On account of this, before everything it is appropriate for us to seek the True Prophet, because without him it is impossible for anything true to be revealed to human beings."
(Rec. 1:17; Hom. 1:20) He then set me at ease, for he made known to me who he is and how he is found, and in truth he granted me to find him. And surpassing the things that appear before my own eyes, he showed me so clearly, through my hearing, the truth of the word concerning the Prophet, that now I shall be astonished and amazed how no one understands the things that are sought by everyone. He then made me write a discourse concerning the Prophet by his command and send it to you (James) from Caesarea Straton, for he said that you commanded him to write down all the discourses and deeds he does in every year and send it to you. But then in one day he made the beginning of the discourse concerning the True Prophet, set me at ease, and finished telling me everything. And then he spoke thus: "See now and understand my disputation against those who are contrary, and even if then I shall be found in deficiency, I do not fear now lest you doubt the truth that was delivered to you, because I shall be thought to have been defeated and not the account delivered to us by the hand of the True Prophet. However, I hope that I will not even be defeated by a questionable word to those who have a conscience within themselves and are friends of true reason, because they are able to discern between the words that are a device of persuasion and artifices, as questions of gratification, and those that are good and simple, as persuasive only by their own truth."
(Rec. 1:17; Hom. 1:20) He then set me at ease, for he made known to me who he is and how he is found, and in truth he granted me to find him. And surpassing the things that appear before my own eyes, he showed me so clearly, through my hearing, the truth of the word concerning the Prophet, that now I shall be astonished and amazed how no one understands the things that are sought by everyone. He then made me write a discourse concerning the Prophet by his command and send it to you (James) from Caesarea Straton, for he said that you commanded him to write down all the discourses and deeds he does in every year and send it to you. But then in one day he made the beginning of the discourse concerning the True Prophet, set me at ease, and finished telling me everything. And then he spoke thus: "See now and understand my disputation against those who are contrary, and even if then I shall be found in deficiency, I do not fear now lest you doubt the truth that was delivered to you, because I shall be thought to have been defeated and not the account delivered to us by the hand of the True Prophet. However, I hope that I will not even be defeated by a questionable word to those who have a conscience within themselves and are friends of true reason, because they are able to discern between the words that are a device of persuasion and artifices, as questions of gratification, and those that are good and simple, as persuasive only by their own truth."
(Rec. 1:18; Hom. 1:21) And after he said these things to me, I returned him an answer, saying: "I immediately give thanks to God, as whatever indeed I was seeking to hear, thus has he granted me so that I could be fulfilled. But on account of me do not let any of this be a worry, for I am never doubtful after such a manner. For not even if you should want to turn me away from the account of Prophecy, you would not be able to accomplish this, because I understand everything that I have received. And do not think that I promise you great things as never doubting, because not even I, nor any one from human beings who has heard the word concerning the Prophet, can ever doubt after first hearing the true account and understanding what is the truth of the beginning of Prophecy. Wherefore be boldly encouraged concerning this teaching, which is according to the Will of God. Every artifice and wicked contrivance has been defeated and nothing is able to prevail contrary to Prophecy, not artifices, nor wise stratagems, nor contrivances of reasonings, nor any other excess. Whether one hears of the True Prophet or is truly zealous of truth, there is not by reason of truth any other source he also seeks. And now, my lord Peter, do not be grieved as if unaware of that which you have given by such a gift, as it is impossible that one should wander from the truth that was given to him. I know, then, that it is possible for someone who seeks to receive quickly, but even with a long delay one might not receive. I know therefore that I will not disdain the gift that was given to me because, having been given quickly, it is incomparable to that which is only truth."
(Rec. 1:18; Hom. 1:21) And after he said these things to me, I returned him an answer, saying: "I immediately give thanks to God, as whatever indeed I was seeking to hear, thus has he granted me so that I could be fulfilled. But on account of me do not let any of this be a worry, for I am never doubtful after such a manner. For not even if you should want to turn me away from the account of Prophecy, you would not be able to accomplish this, because I understand everything that I have received. And do not think that I promise you great things as never doubting, because not even I, nor any one from human beings who has heard the word concerning the Prophet, can ever doubt after first hearing the true account and understanding what is the truth of the beginning of Prophecy. Wherefore be boldly encouraged concerning this teaching, which is according to the Will of God. Every artifice and wicked contrivance has been defeated and nothing is able to prevail contrary to Prophecy, not artifices, nor wise stratagems, nor contrivances of reasonings, nor any other excess. Whether one hears of the True Prophet or is truly zealous of truth, there is not by reason of truth any other source he also seeks. And now, my lord Peter, do not be grieved as if unaware of that which you have given by such a gift, as it is impossible that one should wander from the truth that was given to him. I know, then, that it is possible for someone who seeks to receive quickly, but even with a long delay one might not receive. I know therefore that I will not disdain the gift that was given to me because, having been given quickly, it is incomparable to that which is only truth."
(Rec. 1:19; Hom. 1:22) And after I said these things, Peter said to me: "I thank God for your Salvation and Life, but also for my own joy and restfulness, for in truth I was comforted that you knew and understood that which is great of our Prophecy. Because therefore, as you have said, not even if I should ever want--which may it never be so--to turn you away to some other doctrine, I would be unable to find that I could turn you away, begin now from tomorrow to follow me in disputation against those who are contrary, for tomorrow there is a disputation against Simon the Sorcerer." And when he had said these things, he arranged to partake of food by himself, as even I would partake, and he made a blessing over the food and gave thanks after he was satisfied. He informed me of the reason for this, and after these things he said: "May God grant you to become like me in everything and be baptized, and when this is so you may partake of food with me." And after he said these things, he bid me to go to sleep, for also the condition of the body was requiring sleep.
(Rec. 1:19; Hom. 1:22) And after I said these things, Peter said to me: "I thank God for your Salvation and Life, but also for my own joy and restfulness, for in truth I was comforted that you knew and understood that which is great of our Prophecy. Because therefore, as you have said, not even if I should ever want--which may it never be so--to turn you away to some other doctrine, I would be unable to find that I could turn you away, begin now from tomorrow to follow me in disputation against those who are contrary, for tomorrow there is a disputation against Simon the Sorcerer." And when he had said these things, he arranged to partake of food by himself, as even I would partake, and he made a blessing over the food and gave thanks after he was satisfied. He informed me of the reason for this, and after these things he said: "May God grant you to become like me in everything and be baptized, and when this is so you may partake of food with me." And after he said these things, he bid me to go to sleep, for also the condition of the body was requiring sleep.
(Rec. 1:20; Hom. 2:35) Early the next day, Zacchaeus came in to us. He inquired about our well-being and told Peter: "Simon is putting off the disputation until the eleventh of this month, which is after seven days, for he said: `Thereupon I can safely find leisure to come to a disputation of words.' But as I say, even a prolongation of time is advantageous so that there may be many hearers who can judge the words that are spoken. If then it pleases you, after assembling, let us now discuss with one another the matters that shall in the future be examined, while making preparation with many questions, so that we may make disputation once we have drawn near to that time, in order that each one of us shall know beforehand, silently consider for himself, study the matters, and understand concerning which matter is doubtful or even if something is not doubtful. But if something is doubtful, when one has come to the disputation and questioned the matter, it shall already be requited him by his adversary. And if then we will inquire into his argument from all sides and know that there is nothing that he does not understand, and all his matters cannot be overcome, he may demonstrate the same thing to him within the examination and shall already have overcome the one who begins to argue with him. But I am giving advice, and if it seems good to you, before everything it ought to be inquired what is the First Cause, which is faultless of everything that came into being--if it did come into being--and what it is and from what; furthermore, whether it receives any subsistence that came into being from one or two or many; and again, whether from nothing or from something that received its existence and came into being for the adornment; whether there is some power that is highest or lowest, that is greatest or least, that has always moved or has never moved; or whether things in this manner were always existing at every time to eternity; whether they were to be while nothing made them and are dissolved while not being dissolved by anything. If therefore we begin with this in the disputation, I think it is possible that it shall be made known how these existing matters, being examined by careful questioning, are proven. But when it has been ascertained, it shall thenceforth easily render to us the matters that follow them. This then is my advice. Now make yours known, but also, if what seems good to you is stopping you, do not neglect telling me."
(Rec. 1:20; Hom. 2:35) Early the next day, Zacchaeus came in to us. He inquired about our well-being and told Peter: "Simon is putting off the disputation until the eleventh of this month, which is after seven days, for he said: `Thereupon I can safely find leisure to come to a disputation of words.' But as I say, even a prolongation of time is advantageous so that there may be many hearers who can judge the words that are spoken. If then it pleases you, after assembling, let us now discuss with one another the matters that shall in the future be examined, while making preparation with many questions, so that we may make disputation once we have drawn near to that time, in order that each one of us shall know beforehand, silently consider for himself, study the matters, and understand concerning which matter is doubtful or even if something is not doubtful. But if something is doubtful, when one has come to the disputation and questioned the matter, it shall already be requited him by his adversary. And if then we will inquire into his argument from all sides and know that there is nothing that he does not understand, and all his matters cannot be overcome, he may demonstrate the same thing to him within the examination and shall already have overcome the one who begins to argue with him. But I am giving advice, and if it seems good to you, before everything it ought to be inquired what is the First Cause, which is faultless of everything that came into being--if it did come into being--and what it is and from what; furthermore, whether it receives any subsistence that came into being from one or two or many; and again, whether from nothing or from something that received its existence and came into being for the adornment; whether there is some power that is highest or lowest, that is greatest or least, that has always moved or has never moved; or whether things in this manner were always existing at every time to eternity; whether they were to be while nothing made them and are dissolved while not being dissolved by anything. If therefore we begin with this in the disputation, I think it is possible that it shall be made known how these existing matters, being examined by careful questioning, are proven. But when it has been ascertained, it shall thenceforth easily render to us the matters that follow them. This then is my advice. Now make yours known, but also, if what seems good to you is stopping you, do not neglect telling me."
(Rec. 1:21; Hom. 2:35-36) And Peter returned an answer concerning these matters, saying: "Tell Simon: `Do as you will concerning this, so that you may know that at every moment these matters of ours, by the Providence of God, are prepared and ready.'" And Zacchaeus then, after hearing these things, went out to return the answer to Simon. Then after he left, Peter perceived that I was discouraged because of the delay of the disputation, and he said to me: "O my beloved Clement, one who is receptive and resolute that the world is ruled by the good Providence of God is not discouraged about things as they happen, for he is convinced because of God that it is right, as he knows that One rules over the greater of all these affairs guiding for his benefit, but especially for those who take refuge in Him. Because of this, one who knows that it is so, for anything that happens, knows to thrust away grief from himself with upright thinking. Because it is good for God, O Clement, it is impossible to bring the end of anything to pass without knowledge. Wherefore even the delay of Simon at this time should not discourage you, for already on account of the Providence of God--as I said--it is for your advantage so that I may commit and deliver to you things appropriate for the matter regarding the Fear of God during the delay of these seven days, without interruption from the beginning until the end, according to the Tradition of the True Prophet. He alone knows how the things that came into being came into being, how the future things come into being, and the things that were said openly, but written down with difficulty, and being read in the Assembly without the Tradition, are unable to be understood because of the errors that are multiplied among them--as I formerly said. Wherefore you may rightly know that all these things are expounded by me according to the intention of the Lawgiver."
(Rec. 1:21; Hom. 2:35-36) And Peter returned an answer concerning these matters, saying: "Tell Simon: `Do as you will concerning this, so that you may know that at every moment these matters of ours, by the Providence of God, are prepared and ready.'" And Zacchaeus then, after hearing these things, went out to return the answer to Simon. Then after he left, Peter perceived that I was discouraged because of the delay of the disputation, and he said to me: "O my beloved Clement, one who is receptive and resolute that the world is ruled by the good Providence of God is not discouraged about things as they happen, for he is convinced because of God that it is right, as he knows that One rules over the greater of all these affairs guiding for his benefit, but especially for those who take refuge in Him. Because of this, one who knows that it is so, for anything that happens, knows to thrust away grief from himself with upright thinking. Because it is good for God, O Clement, it is impossible to bring the end of anything to pass without knowledge. Wherefore even the delay of Simon at this time should not discourage you, for already on account of the Providence of God--as I said--it is for your advantage so that I may commit and deliver to you things appropriate for the matter regarding the Fear of God during the delay of these seven days, without interruption from the beginning until the end, according to the Tradition of the True Prophet. He alone knows how the things that came into being came into being, how the future things come into being, and the things that were said openly, but written down with difficulty, and being read in the Assembly without the Tradition, are unable to be understood because of the errors that are multiplied among them--as I formerly said. Wherefore you may rightly know that all these things are expounded by me according to the intention of the Lawgiver."
(Rec. 1:22) After he said these things, he resolved for me in a few words the matters from the beginning of the Creation up until the day I met him in Caesarea Straton. And he said to me: "I have delivered these things to you in a few words according to the delay of Simon. You shall know what is principal of everything at another time, but as the times happen to be opportune even for matters spoken in a few words, I will make compensation with a long discourse, as I promised you from the beginning, speaking completely concerning these matters. Since then this day, today alone, has remained for us from the days that have passed away, I intend to commit to you again the same things whose beginning was formerly told to you in a few words so that, furthermore, you shall increasingly be able to retain them in your memory." And after he said these things, he taught me thus and said: "Do you remember, O my beloved Clement, my account concerning the age without end?" And then I said to him: "O Peter, there is not even one thing I am unable to remember."
(Rec. 1:22) After he said these things, he resolved for me in a few words the matters from the beginning of the Creation up until the day I met him in Caesarea Straton. And he said to me: "I have delivered these things to you in a few words according to the delay of Simon. You shall know what is principal of everything at another time, but as the times happen to be opportune even for matters spoken in a few words, I will make compensation with a long discourse, as I promised you from the beginning, speaking completely concerning these matters. Since then this day, today alone, has remained for us from the days that have passed away, I intend to commit to you again the same things whose beginning was formerly told to you in a few words so that, furthermore, you shall increasingly be able to retain them in your memory." And after he said these things, he taught me thus and said: "Do you remember, O my beloved Clement, my account concerning the age without end?" And then I said to him: "O Peter, there is not even one thing I am unable to remember."
(Rec. 1:23) And Peter was assured by this and returned me an answer: "I rejoice in you having spoken, but not as having returned a quick answer, because the things that are principal and excellent prefer to be honored with silence. But for the sake that your assertion be believed, speak the hidden matter that you remember concerning the Word of Prophecy, which is fitting and permitted for you to speak many times, as it is a definition, so that thus once I have perceived the prudence of your memory I may immediately entrust and relate to you the matters that I readily and earnestly will with many rejoicings." And I, having perceived that he was greatly happy with the memory of those listening, returned an answer in this manner: "Not only do I remember concerning that definition, but also the previous definition, and I have verily understood the knowledge of all the things that you committed to me in their areas, for the things said are as if you had stretched out to me a sweet drink while I was thirsty from a great thirst of my soul. Therefore, for the sake that you do not think of me, because of recollecting such things, to be obstructing you with a speech of how I secretly hold fast matters spoken by you to me, abstaining from memory that is truly not present, I will rather continuously repeat from every side what I have heard. I was laying up in my mind each one of them within their places so that thus, from the order of their arrangement, I might accurately be able to understand the things that were said, for even the order of arrangement greatly helps memory because whatever is lacking requires thought, and, when one has found it, he keeps hold of it. Or if he does not remember it, he is immodest, for he should learn for the sake of seeking and receiving its help. But in order not to delay returning an answer to you by a lengthening of words, hear now from me concerning the definition that you requested as if it were then in such a few words:
(Rec. 1:23) And Peter was assured by this and returned me an answer: "I rejoice in you having spoken, but not as having returned a quick answer, because the things that are principal and excellent prefer to be honored with silence. But for the sake that your assertion be believed, speak the hidden matter that you remember concerning the Word of Prophecy, which is fitting and permitted for you to speak many times, as it is a definition, so that thus once I have perceived the prudence of your memory I may immediately entrust and relate to you the matters that I readily and earnestly will with many rejoicings." And I, having perceived that he was greatly happy with the memory of those listening, returned an answer in this manner: "Not only do I remember concerning that definition, but also the previous definition, and I have verily understood the knowledge of all the things that you committed to me in their areas, for the things said are as if you had stretched out to me a sweet drink while I was thirsty from a great thirst of my soul. Therefore, for the sake that you do not think of me, because of recollecting such things, to be obstructing you with a speech of how I secretly hold fast matters spoken by you to me, abstaining from memory that is truly not present, I will rather continuously repeat from every side what I have heard. I was laying up in my mind each one of them within their places so that thus, from the order of their arrangement, I might accurately be able to understand the things that were said, for even the order of arrangement greatly helps memory because whatever is lacking requires thought, and, when one has found it, he keeps hold of it. Or if he does not remember it, he is immodest, for he should learn for the sake of seeking and receiving its help. But in order not to delay returning an answer to you by a lengthening of words, hear now from me concerning the definition that you requested as if it were then in such a few words:
(Rec. 1:24) "`There always existed, exists in every age, and exists to eternity that by which the First Will came into being, which held back temporal generation from eternity. From the First Will, then, came yet another will and thereafter the world, and from the world, time, and thence the multitude of humanity, and from the multitude, choice friends for the sake of whose concord is required the peaceful Kingdom of God.' Concerning the rest of the things, then, which follow them, you promised to tell me at another time. Therefore after these things you said: `The substance of the temporal world is generation.' And you discoursed concerning the Predestination of God, which He spoke to His Will before all His first Angels and made as the inexorable Law for the rest. He appointed two kingdoms--I say then, the present and the future--and He determined the time of each one of them and commanded them to continue until the Day of Judgment appointed by Him, wherein all generations and lineages are judged. And thus the wicked, because of their sins, are accursed with the punishment of being thrown into a stream of fire for eternity, but those who were guided in their living according to the Will of God the Maker of all, because of their good works, shall be blessed, shine as light, enter into the eternal age, and remain without corruption, both partaking and receiving of the hidden Blessings of God."
(Rec. 1:24) "`There always existed, exists in every age, and exists to eternity that by which the First Will came into being, which held back temporal generation from eternity. From the First Will, then, came yet another will and thereafter the world, and from the world, time, and thence the multitude of humanity, and from the multitude, choice friends for the sake of whose concord is required the peaceful Kingdom of God.' Concerning the rest of the things, then, which follow them, you promised to tell me at another time. Therefore after these things you said: `The substance of the temporal world is generation.' And you discoursed concerning the Predestination of God, which He spoke to His Will before all His first Angels and made as the inexorable Law for the rest. He appointed two kingdoms--I say then, the present and the future--and He determined the time of each one of them and commanded them to continue until the Day of Judgment appointed by Him, wherein all generations and lineages are judged. And thus the wicked, because of their sins, are accursed with the punishment of being thrown into a stream of fire for eternity, but those who were guided in their living according to the Will of God the Maker of all, because of their good works, shall be blessed, shine as light, enter into the eternal age, and remain without corruption, both partaking and receiving of the hidden Blessings of God."
(Rec. 1:25) And while I was saying these things, Peter rejoiced in truth as if over his own son, and he was anxious, lest I not remember about the rest and become ashamed on account of the bystanders. And he said: "You have spoken sufficiently and even more clearly than my own account of them that I made." And I again returned him an answer: "You have given to us the cunning of these words, which refreshes many matters with sufficient words but knows that it would go astray by appeasement, for there are people who choose the adornment of words, wander into destruction, and are unwilling to live by honest and simple words. For the adornment of a word is able to help when truth precedes it, but if it has severed itself from truth it is exceedingly harmful. But however you think about me, O my lord Peter, I rejoice in the rest of the other matters, but especially concerning your word, as comprehending everything, for you said: `God is One, the world is His Work, and because He is just He will thence recompense everything and every person according to his deeds.' And after that you came and said: `Therefore, concerning the proof of these things, O my beloved Clement, a great many words are accordingly justified, but for those who desire to live, once the True Prophet has been made known to them, the clamor of many words is no longer necessary for them.' Wherefore, after you entrusted to me the word concerning the Prophet with complete proof, I rested myself and held it fast to my mind, and when I understood this to be the Fear of God in truth, I immediately returned an answer: `You have spoken well, O Peter. Wherefore now entrust me according to faithful knowledge the matters that are of the Fear of God, as is acceptable to the True Prophet, for you have commissioned me to believe only him. But the proof by example, which seizes the unbelievers in the likeness of an imposter, drives away those to whom you have not yet decided to reveal the unerring Prophecy.' And after I said these things to you, you promised to tell me two of them, both the honest account and the simple one that does not err, and then you would give me proof of each one of the sayings in its own time. Then you related to me in a few words the matters from the beginning of the world up until that very day, how each one of these things happened. If you want, I am able to explain them as I remember."
(Rec. 1:25) And while I was saying these things, Peter rejoiced in truth as if over his own son, and he was anxious, lest I not remember about the rest and become ashamed on account of the bystanders. And he said: "You have spoken sufficiently and even more clearly than my own account of them that I made." And I again returned him an answer: "You have given to us the cunning of these words, which refreshes many matters with sufficient words but knows that it would go astray by appeasement, for there are people who choose the adornment of words, wander into destruction, and are unwilling to live by honest and simple words. For the adornment of a word is able to help when truth precedes it, but if it has severed itself from truth it is exceedingly harmful. But however you think about me, O my lord Peter, I rejoice in the rest of the other matters, but especially concerning your word, as comprehending everything, for you said: `God is One, the world is His Work, and because He is just He will thence recompense everything and every person according to his deeds.' And after that you came and said: `Therefore, concerning the proof of these things, O my beloved Clement, a great many words are accordingly justified, but for those who desire to live, once the True Prophet has been made known to them, the clamor of many words is no longer necessary for them.' Wherefore, after you entrusted to me the word concerning the Prophet with complete proof, I rested myself and held it fast to my mind, and when I understood this to be the Fear of God in truth, I immediately returned an answer: `You have spoken well, O Peter. Wherefore now entrust me according to faithful knowledge the matters that are of the Fear of God, as is acceptable to the True Prophet, for you have commissioned me to believe only him. But the proof by example, which seizes the unbelievers in the likeness of an imposter, drives away those to whom you have not yet decided to reveal the unerring Prophecy.' And after I said these things to you, you promised to tell me two of them, both the honest account and the simple one that does not err, and then you would give me proof of each one of the sayings in its own time. Then you related to me in a few words the matters from the beginning of the world up until that very day, how each one of these things happened. If you want, I am able to explain them as I remember."
(Rec. 1:26) And after I said these things, Peter returned an answer: "I greatly rejoice in your integrity, that the word is not lost by you. Indeed, it is a sign that one bears and yields fruits for a Life of Salvation; for he learns to do good works because of wanting to remember things he learned so as to accomplish something. But one to whom the words are found stricken by wickedness, being stolen from him--although he may be willing--is unable to be rescued and saved, for from the beginning he did not remember what is right for him to do. Wherefore hear again now how the world was created, as the True Prophet entrusted to us, so that, once we have recognized who made this world that did not exist, we shall graciously be incited with love for the All-Powerful God and receive something that by His Greatness is increasingly advantageous to us. But love of Him comes by means of being guided according to His Will, so that the Law has been set apart for everything that shall exist. But now hear according to the Tradition of the Prophet, in a few words, the beginning of the things that you formerly heard, so that what I formerly said may remain in your memory:
(Rec. 1:26) And after I said these things, Peter returned an answer: "I greatly rejoice in your integrity, that the word is not lost by you. Indeed, it is a sign that one bears and yields fruits for a Life of Salvation; for he learns to do good works because of wanting to remember things he learned so as to accomplish something. But one to whom the words are found stricken by wickedness, being stolen from him--although he may be willing--is unable to be rescued and saved, for from the beginning he did not remember what is right for him to do. Wherefore hear again now how the world was created, as the True Prophet entrusted to us, so that, once we have recognized who made this world that did not exist, we shall graciously be incited with love for the All-Powerful God and receive something that by His Greatness is increasingly advantageous to us. But love of Him comes by means of being guided according to His Will, so that the Law has been set apart for everything that shall exist. But now hear according to the Tradition of the Prophet, in a few words, the beginning of the things that you formerly heard, so that what I formerly said may remain in your memory:
(Rec. 1:27) "In the beginning, when God made the heavens and the earth as one house, the shadow that was from the bodies of the world darkened the things therein, but it was swallowed up as nothing by the light that shone according to the Will of God. And thereafter while the darkness was regarded as `Night,' the light was called `Day.' And in the midst of the waters therein, He stretched forth a firmament, made the still waters into the likeness of an enclosure, called them `Heavens,' and honored them with an ancient name. He therefore immediately divided into two domains the expanded globe, all of which was one house. But the cause for its division was this: so that the higher domain would be a dwelling for angels and that which was beneath would be given to human beings. And thereafter the waters that remained below, by the Will of the Overseer, came to rest in the crevices of the earth and were gathered together. In this way the dry land appeared and the gathering of the waters was called `Seas,' and the land that appeared brought forth plants and streams, and a flow of rivers was made to appear over the mountains throughout their extremities, so that for future human beings a satisfying habitation could be found, and thus each one of them would be able to make therein whatever he willed it to be--I say then, either good or bad.
(Rec. 1:27) "In the beginning, when God made the heavens and the earth as one house, the shadow that was from the bodies of the world darkened the things therein, but it was swallowed up as nothing by the light that shone according to the Will of God. And thereafter while the darkness was regarded as `Night,' the light was called `Day.' And in the midst of the waters therein, He stretched forth a firmament, made the still waters into the likeness of an enclosure, called them `Heavens,' and honored them with an ancient name. He therefore immediately divided into two domains the expanded globe, all of which was one house. But the cause for its division was this: so that the higher domain would be a dwelling for angels and that which was beneath would be given to human beings. And thereafter the waters that remained below, by the Will of the Overseer, came to rest in the crevices of the earth and were gathered together. In this way the dry land appeared and the gathering of the waters was called `Seas,' and the land that appeared brought forth plants and streams, and a flow of rivers was made to appear over the mountains throughout their extremities, so that for future human beings a satisfying habitation could be found, and thus each one of them would be able to make therein whatever he willed it to be--I say then, either good or bad.
(Rec. 1:28) "And after these things He adorned the heavens with stars and made the sun and the moon to shine, one in the night and the other in the day, even while signifying the things that exist, those that are yet to be, those that are temporal, and those that are eternal. Indeed, for this reason they came into being, even for signs, for times, and for seasons, and they are seen by everyone, but they are only understood by the observant. And thereafter He ordered the living beings that proceed from the earth and from the waters, and He made Paradise, which He called `the Place of Restorations.' And after these things He made the human being, for whose sake He prepared all things, whose image is ancient. For his sake everything received grace to exist, and he was allotted these things for his service and habitation.
(Rec. 1:28) "And after these things He adorned the heavens with stars and made the sun and the moon to shine, one in the night and the other in the day, even while signifying the things that exist, those that are yet to be, those that are temporal, and those that are eternal. Indeed, for this reason they came into being, even for signs, for times, and for seasons, and they are seen by everyone, but they are only understood by the observant. And thereafter He ordered the living beings that proceed from the earth and from the waters, and He made Paradise, which He called `the Place of Restorations.' And after these things He made the human being, for whose sake He prepared all things, whose image is ancient. For his sake everything received grace to exist, and he was allotted these things for his service and habitation.
(Rec. 1:29) "Therefore, after everything was completed in the heavens, in the earth, and in the seas, human beings multiplied. And it was the eighth generation; just men were living in an angelic likeness. Because of the beauty of women, they rejected their first habitation and without discrimination had intercourse, and they learned to do everything without discernment. And those who successively came into existence also accepted to do greater wickedness. They even coaxed all people--some through fear and some through assurance--so that they might sin against the Maker of all. From those in the ninth generation were begotten the giants renowned of old, and they did not have the feet of dragons as the fables of the Greeks say, but they were gigantic and similar to great mountains in the size of their bodies. The bones of them, as a sign for the sake of unbelief, are laid up in place after place in the locations I mentioned to you at another time. The just Providence of God brought the Flood upon them, and the world was cleansed by the Flood. Everything was becoming chaotic and the host of the wicked was being destroyed, but there was found in that time a just one whose name was `Noah.' He was rescued in an ark with three of his sons and their wives, and after the subsiding of the waters, he went up with the beasts that were with him, and with seeds he went out and dwelled in the world.
(Rec. 1:29) "Therefore, after everything was completed in the heavens, in the earth, and in the seas, human beings multiplied. And it was the eighth generation; just men were living in an angelic likeness. Because of the beauty of women, they rejected their first habitation and without discrimination had intercourse, and they learned to do everything without discernment. And those who successively came into existence also accepted to do greater wickedness. They even coaxed all people--some through fear and some through assurance--so that they might sin against the Maker of all. From those in the ninth generation were begotten the giants renowned of old, and they did not have the feet of dragons as the fables of the Greeks say, but they were gigantic and similar to great mountains in the size of their bodies. The bones of them, as a sign for the sake of unbelief, are laid up in place after place in the locations I mentioned to you at another time. The just Providence of God brought the Flood upon them, and the world was cleansed by the Flood. Everything was becoming chaotic and the host of the wicked was being destroyed, but there was found in that time a just one whose name was `Noah.' He was rescued in an ark with three of his sons and their wives, and after the subsiding of the waters, he went up with the beasts that were with him, and with seeds he went out and dwelled in the world.
(Rec. 1:30) "Then in the twelfth generation, by the blessing with which God blessed them, they began to multiply and received the first commandment not to taste blood, for even on account of this did the Flood occur. Then in the thirteenth generation, the intermediate of Noah's sons had already dishonored his father, and his seed was accursed to servitude. And after his older brother took by lot part of the middle of the land, wherein the region of Judea is, and then the third took the eastern part, to him the western part fell by lot. Then in the fourteenth generation, a man from the accursed seed first erected an altar for the sake of sorcery and assigned the honor of blood to demons. Then in the fifteenth generation, human beings first did homage to fire and made idols. Until then one language was held, Hebrew, the Beloved of God. Then in the sixteenth generation, they proceeded from the east and came into regions according to the allotments of their fathers, and they called those regions by their names. Then in the seventeenth generation, Nimrod the First reigned in Babylon, built a city, and departed from there to Persia and taught them to do homage to fire.
(Rec. 1:30) "Then in the twelfth generation, by the blessing with which God blessed them, they began to multiply and received the first commandment not to taste blood, for even on account of this did the Flood occur. Then in the thirteenth generation, the intermediate of Noah's sons had already dishonored his father, and his seed was accursed to servitude. And after his older brother took by lot part of the middle of the land, wherein the region of Judea is, and then the third took the eastern part, to him the western part fell by lot. Then in the fourteenth generation, a man from the accursed seed first erected an altar for the sake of sorcery and assigned the honor of blood to demons. Then in the fifteenth generation, human beings first did homage to fire and made idols. Until then one language was held, Hebrew, the Beloved of God. Then in the sixteenth generation, they proceeded from the east and came into regions according to the allotments of their fathers, and they called those regions by their names. Then in the seventeenth generation, Nimrod the First reigned in Babylon, built a city, and departed from there to Persia and taught them to do homage to fire.
(Rec. 1:31) "Then in the eighteenth generation, cities with walls were erected, and they prepared legions, arms, judges, and laws as they willed. They built shrines and did homage to their nobles as if to gods. Then in the nineteenth generation, the sons of the children of the one accursed after the Flood deserted the border of their land, for they took by allotment the western portion, expelled those to whom fell the middle part eastward to Persia, and dwelled in the places of those who were exiled. Then in the twentieth generation, because of wicked association, a son had already died before his father by suicide.
(Rec. 1:31) "Then in the eighteenth generation, cities with walls were erected, and they prepared legions, arms, judges, and laws as they willed. They built shrines and did homage to their nobles as if to gods. Then in the nineteenth generation, the sons of the children of the one accursed after the Flood deserted the border of their land, for they took by allotment the western portion, expelled those to whom fell the middle part eastward to Persia, and dwelled in the places of those who were exiled. Then in the twentieth generation, because of wicked association, a son had already died before his father by suicide.
(Rec. 1:32) "Then in the twenty-first generation, there was one wise man from the tribe of those who were exiled. He was from the firstborn of Noah, by the name of `Abraham;' from him grew the tribe of us Hebrews, who are also called `Jews.' Yet while all the world was in error and because of wickedness was about to be destroyed not with water but with fire, and after the plague from Sodom started to pass over all the world, he, in his knowledge and love for God Whom he exceedingly pleased, saved all the world so as not to be destroyed. In the beginning, although everyone was in error, he recognized by the artifice of Chaldeans, and from the ordering of the stars, the One Who orders them. And by the Providence of God Whom he recognized, an angel drew near beside him and witnessed to him about the choice of the land that was due to his tribe. He promised him not to give, but only to recompense and make restoration.
(Rec. 1:32) "Then in the twenty-first generation, there was one wise man from the tribe of those who were exiled. He was from the firstborn of Noah, by the name of `Abraham;' from him grew the tribe of us Hebrews, who are also called `Jews.' Yet while all the world was in error and because of wickedness was about to be destroyed not with water but with fire, and after the plague from Sodom started to pass over all the world, he, in his knowledge and love for God Whom he exceedingly pleased, saved all the world so as not to be destroyed. In the beginning, although everyone was in error, he recognized by the artifice of Chaldeans, and from the ordering of the stars, the One Who orders them. And by the Providence of God Whom he recognized, an angel drew near beside him and witnessed to him about the choice of the land that was due to his tribe. He promised him not to give, but only to recompense and make restoration.
(Rec. 1:33) "To Abraham then, while he was concerned and wanting to know the things that exist according to what they are, was revealed the True Prophet, who alone knows the will of each person from among human beings. In one day everything was revealed to him, and he (the Prophet) convinced him of God, the generation of the world, its beginning, the immortal soul, the observances acceptable to Him, the Resurrection of the Dead and the Judgment, and that those who are found virtuous shall receive hidden blessings for eternity, while those who are wicked are appointed the punishment of fire for eternity. But as I should altogether say, he revealed everything to him and returned to the realm of the incomprehensible. Nevertheless, while Abraham was still without knowledge of greatness, as this history without lying says and the True Prophet testifies--but again their example was told to you at another time by me-- he had two sons. One of them was thereafter called `Ishmael,' and the other `Eliezer.' From them were the tribes of the Arabs and Persians multiplied, but even some of them were mingled among the Brahmins, who were neighbors of theirs. And even from the one who lived in Arabia were people of his descent scattered abroad into Egypt, for they were nearby, and thence are some Hindus and Egyptians circumcised who cleanse themselves more than other cleansings, although the delay of time turned the people from the goodliness of their purification to evil.
(Rec. 1:33) "To Abraham then, while he was concerned and wanting to know the things that exist according to what they are, was revealed the True Prophet, who alone knows the will of each person from among human beings. In one day everything was revealed to him, and he (the Prophet) convinced him of God, the generation of the world, its beginning, the immortal soul, the observances acceptable to Him, the Resurrection of the Dead and the Judgment, and that those who are found virtuous shall receive hidden blessings for eternity, while those who are wicked are appointed the punishment of fire for eternity. But as I should altogether say, he revealed everything to him and returned to the realm of the incomprehensible. Nevertheless, while Abraham was still without knowledge of greatness, as this history without lying says and the True Prophet testifies--but again their example was told to you at another time by me-- he had two sons. One of them was thereafter called `Ishmael,' and the other `Eliezer.' From them were the tribes of the Arabs and Persians multiplied, but even some of them were mingled among the Brahmins, who were neighbors of theirs. And even from the one who lived in Arabia were people of his descent scattered abroad into Egypt, for they were nearby, and thence are some Hindus and Egyptians circumcised who cleanse themselves more than other cleansings, although the delay of time turned the people from the goodliness of their purification to evil.
(Rec. 1:34) "But whereas in the time he was without knowledge he had two sons, when he had true knowledge he requested of God--because he was just--that by Sarah, who from her youth was lawfully his wife but had been barren, she (sic) should have a son. And there was granted to her the one he called `Isaac;' Isaac begat Jacob, and Jacob, the Twelve, and the Twelve, the Seventy-Two. But when there was then a famine, their entire household came to Egypt and within four-hundred years, by the Blessing and Promise of God, they multiplied. But they were being oppressed with wrongdoing by the Egyptians. Now while they were being oppressed, the True Prophet Moses came to them and punished the oppressive Egyptians, who had not allowed the Hebrew people to leave and go to the land of their fathers, scourging them with ten plagues from the heavens, and thus he brought out from Egypt a people dear to God. But because of this, the Egyptian people, who stayed with their king and consented to him in iniquity, went out and overtook the Hebrews. They confined them in one place, an inlet of the sea, and intended to slaughter all of them with swords. But because they had intended to fight against them, the Prophet, by his prayer to God, divided the sea and made it separate into two parts. Thus the people crossed over, but the entire multitude of the Egyptians rashly went up after them and died, for while the last of the Hebrews was ascending, the last of the Egyptians had descended. And thus the sea, which was split by the command of the one who divided it, flowed back into its former condition, and the Egyptians who persecuted them thereby received punishment.
(Rec. 1:34) "But whereas in the time he was without knowledge he had two sons, when he had true knowledge he requested of God--because he was just--that by Sarah, who from her youth was lawfully his wife but had been barren, she (sic) should have a son. And there was granted to her the one he called `Isaac;' Isaac begat Jacob, and Jacob, the Twelve, and the Twelve, the Seventy-Two. But when there was then a famine, their entire household came to Egypt and within four-hundred years, by the Blessing and Promise of God, they multiplied. But they were being oppressed with wrongdoing by the Egyptians. Now while they were being oppressed, the True Prophet Moses came to them and punished the oppressive Egyptians, who had not allowed the Hebrew people to leave and go to the land of their fathers, scourging them with ten plagues from the heavens, and thus he brought out from Egypt a people dear to God. But because of this, the Egyptian people, who stayed with their king and consented to him in iniquity, went out and overtook the Hebrews. They confined them in one place, an inlet of the sea, and intended to slaughter all of them with swords. But because they had intended to fight against them, the Prophet, by his prayer to God, divided the sea and made it separate into two parts. Thus the people crossed over, but the entire multitude of the Egyptians rashly went up after them and died, for while the last of the Hebrews was ascending, the last of the Egyptians had descended. And thus the sea, which was split by the command of the one who divided it, flowed back into its former condition, and the Egyptians who persecuted them thereby received punishment.
(Rec. 1:35) "Moses then, by the Commandment of the All-Knowing God, brought a great many Hebrews into the wilderness, abandoned the short path from Egypt to Judea, and guided them into the vast wilderness, so that by undertaking a forty-year journey, the evils accumulated by them in Egypt through the great custom of a long period of time, at another time with the institution of the Law, he could alter and be able to transform. Therefore at last they came to Mount Sinai, and with the utterances of heavenly voices they heard the Law of God with all the Ten Commandments, of which the first is that when they keep the Law they should not make for themselves another likeness of worship. Then after Moses withdrew into the mountain for forty days, the multitudes--who saw Egypt punished with ten plagues, crossed over the divided sea by foot, received heavenly manna instead of bread, drank water from the stone following them whose taste was changed by the Power of God according to their desire, and furthermore journeyed beneath a fiery belt and cloudy column by day, because the Name was upon them, and a pillar of fire giving light to them by night because of darkness--while Moses lingered, made an image of gold in the likeness of an idol in Egypt called `Apis.' They did homage to it, for after all these signs they were unable to reject and remove their evil custom from their heart. Wherefore Moses, after descending from the mountain, by the Commandment of God abandoned taking the short path from Egypt to Judea--as I formerly mentioned. And he brought them into the vast wilderness so that--as I formerly mentioned--in the time of forty years, the evils of the many customs accumulated by them through a prolonged time in Egypt, at another time with the institution of the Law, he could alter and be able to transform because of this.
(Rec. 1:35) "Moses then, by the Commandment of the All-Knowing God, brought a great many Hebrews into the wilderness, abandoned the short path from Egypt to Judea, and guided them into the vast wilderness, so that by undertaking a forty-year journey, the evils accumulated by them in Egypt through the great custom of a long period of time, at another time with the institution of the Law, he could alter and be able to transform. Therefore at last they came to Mount Sinai, and with the utterances of heavenly voices they heard the Law of God with all the Ten Commandments, of which the first is that when they keep the Law they should not make for themselves another likeness of worship. Then after Moses withdrew into the mountain for forty days, the multitudes--who saw Egypt punished with ten plagues, crossed over the divided sea by foot, received heavenly manna instead of bread, drank water from the stone following them whose taste was changed by the Power of God according to their desire, and furthermore journeyed beneath a fiery belt and cloudy column by day, because the Name was upon them, and a pillar of fire giving light to them by night because of darkness--while Moses lingered, made an image of gold in the likeness of an idol in Egypt called `Apis.' They did homage to it, for after all these signs they were unable to reject and remove their evil custom from their heart. Wherefore Moses, after descending from the mountain, by the Commandment of God abandoned taking the short path from Egypt to Judea--as I formerly mentioned. And he brought them into the vast wilderness so that--as I formerly mentioned--in the time of forty years, the evils of the many customs accumulated by them through a prolonged time in Egypt, at another time with the institution of the Law, he could alter and be able to transform because of this.
(Rec. 1:36) "And even Moses, after coming down from Mount Sinai and seeing the corruption, perceived like a good and faithful master of a house that it was impossible for the people easily to remove and annul the entire passion for affections of idol worship, which a prolonged time made great as having been accumulated by them from a wicked education among the Egyptians. Wherefore he permitted them to sacrifice, but he told them to do so in the Name of God in order that it would be possible for half of the passion to be cut off and annulled, and then, regarding the correction of the other half, it would happen at another time by the hand of another, as is appropriate in Providence. With this he said: `The LORD your God shall raise up for you a Prophet like me. You shall hear him in everything. And whosoever will not assent to him shall surely die.' (Deut. 18:15) (Deut. 18:19) It is evident that he shall give himself over to destruction.
(Rec. 1:36) "And even Moses, after coming down from Mount Sinai and seeing the corruption, perceived like a good and faithful master of a house that it was impossible for the people easily to remove and annul the entire passion for affections of idol worship, which a prolonged time made great as having been accumulated by them from a wicked education among the Egyptians. Wherefore he permitted them to sacrifice, but he told them to do so in the Name of God in order that it would be possible for half of the passion to be cut off and annulled, and then, regarding the correction of the other half, it would happen at another time by the hand of another, as is appropriate in Providence. With this he said: `The LORD your God shall raise up for you a Prophet like me. You shall hear him in everything. And whosoever will not assent to him shall surely die.' (Deut. 18:15) (Deut. 18:19) It is evident that he shall give himself over to destruction.
(Rec. 1:37) "With these things, then, he also appointed for them a place wherein alone it was permitted for them to make sacrifices. But all this was arranged for them so that when one fitting would come, they would thereby be able to understand that God wants kindness and not sacrifices. Afterward the Prophet who says these things shall be sent to them, and those who believe in him shall be guided by the Wisdom of God to a strong place of the land for the sake of Life, and they shall be kept safe on account of the war that thereafter comes upon them for the destruction of those who because of their doubt are disobedient. But this war is not sudden and unexpected; rather, even before the coming of the Prophet, who was prepared to come for the sake of the abolishment of sacrifices, many times had this war come upon them in the Providence of God, and they remained in captivity and were removed to another people so that thenceforth they would not have the place wherein the Lawgiver permitted them to sacrifice. When they kept the Law without sacrifices, they were returned and saved. But this has happened many times to them so that they might perceive that when they kept the Law without sacrifices they were saved, but when they returned to their place, after offering sacrifices, they were turned out and expelled from it, as they should again desist without sacrificing. They were late to understand this, but it was advantageous for a few, while even the knowledge of these few was being tried by the multitudes thinking contrarily--those unable to ascertain all this. Indeed, to neither discern nor perceive is for the multitudes, but to perceive with the mind is for the few.
(Rec. 1:37) "With these things, then, he also appointed for them a place wherein alone it was permitted for them to make sacrifices. But all this was arranged for them so that when one fitting would come, they would thereby be able to understand that God wants kindness and not sacrifices. Afterward the Prophet who says these things shall be sent to them, and those who believe in him shall be guided by the Wisdom of God to a strong place of the land for the sake of Life, and they shall be kept safe on account of the war that thereafter comes upon them for the destruction of those who because of their doubt are disobedient. But this war is not sudden and unexpected; rather, even before the coming of the Prophet, who was prepared to come for the sake of the abolishment of sacrifices, many times had this war come upon them in the Providence of God, and they remained in captivity and were removed to another people so that thenceforth they would not have the place wherein the Lawgiver permitted them to sacrifice. When they kept the Law without sacrifices, they were returned and saved. But this has happened many times to them so that they might perceive that when they kept the Law without sacrifices they were saved, but when they returned to their place, after offering sacrifices, they were turned out and expelled from it, as they should again desist without sacrificing. They were late to understand this, but it was advantageous for a few, while even the knowledge of these few was being tried by the multitudes thinking contrarily--those unable to ascertain all this. Indeed, to neither discern nor perceive is for the multitudes, but to perceive with the mind is for the few.
(Rec. 1:38) "Therefore Moses, after directing and ordering these matters, appointed a captain for them, a man named `Joshua,' who could lead them into their fathers' land by the powerful Word of God once he (Moses) had gone up and died before all of them, a death of which not even until now has anyone been able to find his tomb. And those multitudes, then, went up to their fathers' land and by the Providence of God, in the same hour they were seen, they drove out the wicked Gentiles and seized it as the land of their fathers within their tribal allotments. Until that time they had judges and no kings, and they firmly remained in their places. But after they increasingly made tyrants for themselves, and not kings, they thereupon abandoned the place that was formerly appointed for them as a House of Prayer in favor of a shrine, and as they were brought by means of government to unwillingly innovate and act violently, even so were they brought into greater wickedness by wicked kings who now and then prevailed over them.
(Rec. 1:38) "Therefore Moses, after directing and ordering these matters, appointed a captain for them, a man named `Joshua,' who could lead them into their fathers' land by the powerful Word of God once he (Moses) had gone up and died before all of them, a death of which not even until now has anyone been able to find his tomb. And those multitudes, then, went up to their fathers' land and by the Providence of God, in the same hour they were seen, they drove out the wicked Gentiles and seized it as the land of their fathers within their tribal allotments. Until that time they had judges and no kings, and they firmly remained in their places. But after they increasingly made tyrants for themselves, and not kings, they thereupon abandoned the place that was formerly appointed for them as a House of Prayer in favor of a shrine, and as they were brought by means of government to unwillingly innovate and act violently, even so were they brought into greater wickedness by wicked kings who now and then prevailed over them.
(Rec. 1:39) "Now therefore, after the want of rectification became necessary, the appropriate time arrived wherein the Prophet formerly proclaimed by Moses was revealed. And in his coming, because of the Mercy of God, he would first instruct them to cease and desist from sacrificing, but so that they would not think themselves defrauded of the remission of sins by means of sacrifices--as this would be an impediment to them so as not to be converted--Baptism by water was appointed for the forgiveness of sins. There was shown to them that which verily in truth gives remission of sins, and to those who are perfect, it (Baptism) is able to sustain them with Eternal Life so that they do not die, for when they have become acceptable to God, by His ineffable Wisdom, they shall be rescued from the war that because of the disobedient is yet to come for their destruction. As they were unwilling to do anything of their own will, once they have gone out from their region and do not have the place that was made desolate by them, although unwillingly, as is acceptable to God, they shall survive and be chastened.
(Rec. 1:39) "Now therefore, after the want of rectification became necessary, the appropriate time arrived wherein the Prophet formerly proclaimed by Moses was revealed. And in his coming, because of the Mercy of God, he would first instruct them to cease and desist from sacrificing, but so that they would not think themselves defrauded of the remission of sins by means of sacrifices--as this would be an impediment to them so as not to be converted--Baptism by water was appointed for the forgiveness of sins. There was shown to them that which verily in truth gives remission of sins, and to those who are perfect, it (Baptism) is able to sustain them with Eternal Life so that they do not die, for when they have become acceptable to God, by His ineffable Wisdom, they shall be rescued from the war that because of the disobedient is yet to come for their destruction. As they were unwilling to do anything of their own will, once they have gone out from their region and do not have the place that was made desolate by them, although unwillingly, as is acceptable to God, they shall survive and be chastened.
(Rec. 1:40) "Therefore, while these things had thus been appointed, that good Prophet appeared and worked signs. But not even then did that ancient people believe while, behold, it was already prepared for them to believe. Indeed, there are people more miserable than anyone who for the sake of excellence wish to believe neither the good nor the bad. But along with this, the unbelievers are not lax to insult by means of accusations they invent, and they call them (the believers) gluttons and demoniacs. All this makes it possible for wickedness to prevail over the wicked, for thus if the Wisdom of God had not assisted the lovers of truth, already even they would have gone astray. But for our own he made revelation to us, for when he came he first chose us Twelve to be Apostles, and thereafter Seventy-Two chosen Disciples, so that even in this way, by means of a similitude, the crowds would perceive that he was the coming Prophet who was formerly proclaimed by Moses.
(Rec. 1:40) "Therefore, while these things had thus been appointed, that good Prophet appeared and worked signs. But not even then did that ancient people believe while, behold, it was already prepared for them to believe. Indeed, there are people more miserable than anyone who for the sake of excellence wish to believe neither the good nor the bad. But along with this, the unbelievers are not lax to insult by means of accusations they invent, and they call them (the believers) gluttons and demoniacs. All this makes it possible for wickedness to prevail over the wicked, for thus if the Wisdom of God had not assisted the lovers of truth, already even they would have gone astray. But for our own he made revelation to us, for when he came he first chose us Twelve to be Apostles, and thereafter Seventy-Two chosen Disciples, so that even in this way, by means of a similitude, the crowds would perceive that he was the coming Prophet who was formerly proclaimed by Moses.
(Rec. 1:41) "But perhaps it is easy for anyone to make up a number; however, a mortal cannot do the signs and wonders that he did in his coming, for Moses wrought signs in Egypt, and the Prophet who was like him arose, produced signs among the people, expelled every disease, and preached Eternal Life. But from their wicked foolishness, the wicked ones brought a sentence of crucifixion upon him, but by his power he changed even this into virtue and good. For with his suffering the whole world suffered, as even the sun grew dark, stars were troubled, the sea was agitated, mountains were broken, graves were opened, and the veil of the Temple's entrance was torn as if in grief over the impending desolation of the place. But it was because of these things, therefore, all the people were troubled, and it came to pass that they were compelled to the examination of these matters. But then some people, after all the world had been shaken, of their own thinking were not shaken to its examination.
(Rec. 1:41) "But perhaps it is easy for anyone to make up a number; however, a mortal cannot do the signs and wonders that he did in his coming, for Moses wrought signs in Egypt, and the Prophet who was like him arose, produced signs among the people, expelled every disease, and preached Eternal Life. But from their wicked foolishness, the wicked ones brought a sentence of crucifixion upon him, but by his power he changed even this into virtue and good. For with his suffering the whole world suffered, as even the sun grew dark, stars were troubled, the sea was agitated, mountains were broken, graves were opened, and the veil of the Temple's entrance was torn as if in grief over the impending desolation of the place. But it was because of these things, therefore, all the people were troubled, and it came to pass that they were compelled to the examination of these matters. But then some people, after all the world had been shaken, of their own thinking were not shaken to its examination.
(Rec. 1:42) "Because it was therefore fitting, on account of the disobedient, for those of the Gentiles to be called for the fulfillment of the number seen by Abraham, there arose this disturbance. And it distressed all the people, quickly concealed the Satanic power that is against the freeborn, and made them ready by thousands for the inferno, so that those who want to be brought near to the Word of Salvation must be more powerful than the power that has obstructed them, but by their will they shall easily receive the prize that is in Salvation. However, while he suffered, from the sixth until the ninth hour there was darkness, but after the sun became visible and once again restored matters as they accordingly exist, the wicked of the people returned to their ways. For some of them called the one who suffered, and was not found after being guarded, a sorcerer, and they were unafraid to boldly lie.
(Rec. 1:42) "Because it was therefore fitting, on account of the disobedient, for those of the Gentiles to be called for the fulfillment of the number seen by Abraham, there arose this disturbance. And it distressed all the people, quickly concealed the Satanic power that is against the freeborn, and made them ready by thousands for the inferno, so that those who want to be brought near to the Word of Salvation must be more powerful than the power that has obstructed them, but by their will they shall easily receive the prize that is in Salvation. However, while he suffered, from the sixth until the ninth hour there was darkness, but after the sun became visible and once again restored matters as they accordingly exist, the wicked of the people returned to their ways. For some of them called the one who suffered, and was not found after being guarded, a sorcerer, and they were unafraid to boldly lie.
(Rec. 1:43) "However, the justice of truth prevailed, for because we were few their lying about us did not protect them. Moreover, exceedingly, as if by the Zeal of God, we were all the time growing greater than them so that now even their Priests feared lest, by the Providence of God to their own confusion, all the people should come over to our faith. And frequently they were sending out and requesting us to talk with them about Jesus, if he be that Prophet formerly proclaimed by Moses, who is the eternal Messiah--for regarding only this is there a division between us believers in Jesus and the unbelievers from our people. But while they often requested us and we were seeking an appropriate time, one week of years was ended from Jesus' passion, and the Congregation that was established in Jerusalem by our Lord was multiplying while being rightly and honestly guided by James, who was appointed as Bishop by our Lord.
(Rec. 1:43) "However, the justice of truth prevailed, for because we were few their lying about us did not protect them. Moreover, exceedingly, as if by the Zeal of God, we were all the time growing greater than them so that now even their Priests feared lest, by the Providence of God to their own confusion, all the people should come over to our faith. And frequently they were sending out and requesting us to talk with them about Jesus, if he be that Prophet formerly proclaimed by Moses, who is the eternal Messiah--for regarding only this is there a division between us believers in Jesus and the unbelievers from our people. But while they often requested us and we were seeking an appropriate time, one week of years was ended from Jesus' passion, and the Congregation that was established in Jerusalem by our Lord was multiplying while being rightly and honestly guided by James, who was appointed as Bishop by our Lord.
(Rec. 1:44) "When therefore we Twelve Apostles had assembled during the days of Passover with the multitude of the Assembly at Jerusalem, in order to be gathered together with our brethren at the festival, each one of us requested James to tell us the principal things that had happened in the world, and he informed us in a few words. Caiaphas the Chief Priest sent Priests to those of us who were Apostles while requesting us to come to him, so that either we would convince him that Jesus is the eternal Messiah or he would convince us that he is not, for in this way all the people might come over to the same faith. And he many times requested us to do this, but we excused ourselves not a little and endeavored that we were seeking an appropriate time." And I, Clement, returned him an answer: "I think that inquiring whether he is the Messiah is a great advantage to the word concerning the Fear of God, because, as you said, not only the Chief Priest but also the rest of the others were urgently sending out and requesting to teach or learn those things relating to him." And Peter returned me an answer: "You have spoken well, O my beloved Clement, and you have correctly understood, for as without the eye it is not possible to see, without hearing it is not possible to hear, without nostrils it is not possible to receive smells, without a tongue it is not possible to speak, and without hands it is not possible to touch, even so, it is not possible without the True Prophet to know the things that are acceptable to God, for thus he alone is the Prophet of the Fear of God due to foreknowledge." And after these things I returned him an answer, saying: "I understand that he is the True Prophet because you have taught us, but I desire to know what the Messiah is and wherefore he is called so that my understanding concerning him shall not be obscure with me."
(Rec. 1:44) "When therefore we Twelve Apostles had assembled during the days of Passover with the multitude of the Assembly at Jerusalem, in order to be gathered together with our brethren at the festival, each one of us requested James to tell us the principal things that had happened in the world, and he informed us in a few words. Caiaphas the Chief Priest sent Priests to those of us who were Apostles while requesting us to come to him, so that either we would convince him that Jesus is the eternal Messiah or he would convince us that he is not, for in this way all the people might come over to the same faith. And he many times requested us to do this, but we excused ourselves not a little and endeavored that we were seeking an appropriate time." And I, Clement, returned him an answer: "I think that inquiring whether he is the Messiah is a great advantage to the word concerning the Fear of God, because, as you said, not only the Chief Priest but also the rest of the others were urgently sending out and requesting to teach or learn those things relating to him." And Peter returned me an answer: "You have spoken well, O my beloved Clement, and you have correctly understood, for as without the eye it is not possible to see, without hearing it is not possible to hear, without nostrils it is not possible to receive smells, without a tongue it is not possible to speak, and without hands it is not possible to touch, even so, it is not possible without the True Prophet to know the things that are acceptable to God, for thus he alone is the Prophet of the Fear of God due to foreknowledge." And after these things I returned him an answer, saying: "I understand that he is the True Prophet because you have taught us, but I desire to know what the Messiah is and wherefore he is called so that my understanding concerning him shall not be obscure with me."
(Rec. 1:45) And Peter began to speak thus: "God the Maker of the world, Who is the Lord of everything, ordained Chiefs for everything: for plants, stones, fountains, rivers, and all creatures. Indeed, there are many things I could mention that are like them. Likewise, then, He determined as Princes an Angel of angels, a Spirit of spirits, a Star of stars, a Bird of birds, a Beast of beasts, a Creeping Thing of creeping things, a Fish of fishes, and the Son of Man of the sons of men, who is the Messiah. He then is eminently called `the Messiah' according to the custom of the Fear of God. Indeed, the name of all these princes is common and is one, for it is the common name of a king. That one, then, of the Parthians is `Arsac,' and of the Romans, then, `Caesar;' thus even of the Jews is `the Messiah,' but the cause for him being called `the Messiah' is because he existed as the Son of God, became a human being, and existed as the first beginning. From the beginning his Father anointed him with oil from the Tree of Life. By this, therefore, even he will anoint those who are similar to him with that oil for their relief, according to the Predestination of his Father for the righteous, once they have gone there because of their weariness, as if having traveled on a rough road. And thus they shall shine as light, receive the Holy Spirit, and without death they shall remain in Eternal Life. But I know that at another time I have spoken to you concerning the nature of the Tree of Life.
(Rec. 1:45) And Peter began to speak thus: "God the Maker of the world, Who is the Lord of everything, ordained Chiefs for everything: for plants, stones, fountains, rivers, and all creatures. Indeed, there are many things I could mention that are like them. Likewise, then, He determined as Princes an Angel of angels, a Spirit of spirits, a Star of stars, a Bird of birds, a Beast of beasts, a Creeping Thing of creeping things, a Fish of fishes, and the Son of Man of the sons of men, who is the Messiah. He then is eminently called `the Messiah' according to the custom of the Fear of God. Indeed, the name of all these princes is common and is one, for it is the common name of a king. That one, then, of the Parthians is `Arsac,' and of the Romans, then, `Caesar;' thus even of the Jews is `the Messiah,' but the cause for him being called `the Messiah' is because he existed as the Son of God, became a human being, and existed as the first beginning. From the beginning his Father anointed him with oil from the Tree of Life. By this, therefore, even he will anoint those who are similar to him with that oil for their relief, according to the Predestination of his Father for the righteous, once they have gone there because of their weariness, as if having traveled on a rough road. And thus they shall shine as light, receive the Holy Spirit, and without death they shall remain in Eternal Life. But I know that at another time I have spoken to you concerning the nature of the Tree of Life.
(Rec. 1:46) "But now I want to tell you even concerning its likeness. In this world that is present, the first Chief Priest Aaron was anointed with oil compounded for anointing, which was in the image of that which is true. And he held authority over the people, for on account of this, as a king he received first-fruits and census as a tax, held rule, and as a judge of present matters was entrusted with the separation of things clean and those that are unclean. He was even a Prophet for Moses, as for one greater than himself, because he was not a helper by his will. However, every person anointed by the compounded oil is as one who has partaken of something that is his authority, even becoming worthy of Kingdom, of Prophecy, or of Chief Priesthood. But yet this endowment by means of oil was temporary. Therefore, understand how powerful is the beloved and pure oil that is yet to be given by God, while he knew that by its means he would grant the favor of temporary Principality. For what is there within this present world greater than the hope of Prophecy, of Chief Priesthood, or of Kingdom?"
(Rec. 1:46) "But now I want to tell you even concerning its likeness. In this world that is present, the first Chief Priest Aaron was anointed with oil compounded for anointing, which was in the image of that which is true. And he held authority over the people, for on account of this, as a king he received first-fruits and census as a tax, held rule, and as a judge of present matters was entrusted with the separation of things clean and those that are unclean. He was even a Prophet for Moses, as for one greater than himself, because he was not a helper by his will. However, every person anointed by the compounded oil is as one who has partaken of something that is his authority, even becoming worthy of Kingdom, of Prophecy, or of Chief Priesthood. But yet this endowment by means of oil was temporary. Therefore, understand how powerful is the beloved and pure oil that is yet to be given by God, while he knew that by its means he would grant the favor of temporary Principality. For what is there within this present world greater than the hope of Prophecy, of Chief Priesthood, or of Kingdom?"
(Rec. 1:47) And I, Clement, returned him an answer: "I remember that you told me, O Peter, about the first human being who existed, that he was a Prophet, but you did not tell me that he was anointed. If therefore without anointing a person is not a Prophet, how was the first human being, while not having been anointed, a Prophet?" And Peter laughed and returned me an answer: "If the first human being prophesied, it is evident that even he was anointed. Because therefore the Chief Priest, who recorded our Law for us, was silent regarding his anointing, the matter is evident. As indeed, if he demonstrated that he was anointed, because of the anointing we would have known the Anointed One to be a Prophet even though it was not thus written. Because he has demonstrated he was a Prophet, it is evident to us that he too was anointed, for without anointing he could not have been a Prophet. But this would have been proper for you to propose: `If the ointment was compounded with the artifice of perfume by Aaron, how was the first human being anointed with the oil of the artificer while there were not yet artifices?'" And I returned him an answer: "Do not mislead me, O Peter, for I was not speaking of the temporally compounded oil, but concerning that which is pure and simple from eternity with God, for you say its likeness is compounded."
(Rec. 1:47) And I, Clement, returned him an answer: "I remember that you told me, O Peter, about the first human being who existed, that he was a Prophet, but you did not tell me that he was anointed. If therefore without anointing a person is not a Prophet, how was the first human being, while not having been anointed, a Prophet?" And Peter laughed and returned me an answer: "If the first human being prophesied, it is evident that even he was anointed. Because therefore the Chief Priest, who recorded our Law for us, was silent regarding his anointing, the matter is evident. As indeed, if he demonstrated that he was anointed, because of the anointing we would have known the Anointed One to be a Prophet even though it was not thus written. Because he has demonstrated he was a Prophet, it is evident to us that he too was anointed, for without anointing he could not have been a Prophet. But this would have been proper for you to propose: `If the ointment was compounded with the artifice of perfume by Aaron, how was the first human being anointed with the oil of the artificer while there were not yet artifices?'" And I returned him an answer: "Do not mislead me, O Peter, for I was not speaking of the temporally compounded oil, but concerning that which is pure and simple from eternity with God, for you say its likeness is compounded."
(Rec. 1:48) And Peter became angry--as I suppose--and said: "What are you thinking, O Clement, that everyone can know everything beforetime? And now, so that we do not forsake the matter that is placed before us, at another time when your experience has increased, I will clearly expound upon it for you. However, from this compounded oil the Chief-Priest was anointed and entrusted with Prophecy, kindled the burnt-offering, and lifted up the fire, exhibiting it to the whole world. Therefore after Aaron, who was among the Priests, there appeared one brought forth from the waters. I do not speak concerning Moses, but concerning him who by Baptism was named `the Son,' the Messiah who was also called `Jesus.' And he quenched the altar that was there inflamed on account of sins, for after he was revealed the anointing of the Chief Priesthood, of Prophecy, and of Kingdom had ended.
(Rec. 1:48) And Peter became angry--as I suppose--and said: "What are you thinking, O Clement, that everyone can know everything beforetime? And now, so that we do not forsake the matter that is placed before us, at another time when your experience has increased, I will clearly expound upon it for you. However, from this compounded oil the Chief-Priest was anointed and entrusted with Prophecy, kindled the burnt-offering, and lifted up the fire, exhibiting it to the whole world. Therefore after Aaron, who was among the Priests, there appeared one brought forth from the waters. I do not speak concerning Moses, but concerning him who by Baptism was named `the Son,' the Messiah who was also called `Jesus.' And he quenched the altar that was there inflamed on account of sins, for after he was revealed the anointing of the Chief Priesthood, of Prophecy, and of Kingdom had ended.
(Rec. 1:49) "His revealed coming, therefore, Moses the Prophet, who recorded the Law for human beings, formerly made known. But even another before him--as at another time I have told you--also formerly made known that he comes in his lowly first coming, but in his second coming he shall have thus brought praise. For he completed the first when he came and taught the Judgment, and was judged and killed, and then in his second coming he comes to judge and condemn the wicked and make the righteous rejoice. But his second coming is trusted on account of the first, for the Prophets who spoke about him regarding the first even mentioned the second, and two of these Prophets are Jacob and Moses. Therefore, the greatness of this Prophecy is that it was not as if it were opportune and consequent for those who were yet to exist to love him, lest anyone should think it to be likelihood rather than Prophecy.
(Rec. 1:49) "His revealed coming, therefore, Moses the Prophet, who recorded the Law for human beings, formerly made known. But even another before him--as at another time I have told you--also formerly made known that he comes in his lowly first coming, but in his second coming he shall have thus brought praise. For he completed the first when he came and taught the Judgment, and was judged and killed, and then in his second coming he comes to judge and condemn the wicked and make the righteous rejoice. But his second coming is trusted on account of the first, for the Prophets who spoke about him regarding the first even mentioned the second, and two of these Prophets are Jacob and Moses. Therefore, the greatness of this Prophecy is that it was not as if it were opportune and consequent for those who were yet to exist to love him, lest anyone should think it to be likelihood rather than Prophecy.
(Rec. 1:50) "But this is what I am saying: when the Messiah came, it was consequent and opportune for the Jews to believe in him as the one whom it had been transmitted to them to expect for Salvation, as the forefathers, who understood everything good, had handed down to them. But it was not for those from the Gentiles who were in error--those to whom neither his name nor his coming had been heard. This Prophet formerly revealed something that was unbelievable, made known that which was, and said that he would be a hope to the Gentiles--that is, the Gentiles will hope in him, but not the Jews who received and heard that this had accordingly happened. For after he came, those who were waiting for him according to the Tradition did not know him, but those who had not formerly heard anything at all knew him when he came, and they wait for the one who has gone. In this way, all matters of the unbelievable Prophecy were accurately fulfilled and he became the hope of the Gentiles. The Jews are thus mistaken regarding the first coming of our Lord, and they have a disagreement with us concerning Jesus alone, for even they know that the Messiah comes and they wait for him. However, they did not recognize the one who came in humility who was called `Jesus.' And it is exceedingly confirmed and certain that he is the one while all of them accordingly disbelieve in him. Therefore, our disagreement with them is this: whether he is the one who came and even now comes, or another who still has not come is then the one Prophet--as at another time I committed to you in the discourse concerning Prophecy.
(Rec. 1:50) "But this is what I am saying: when the Messiah came, it was consequent and opportune for the Jews to believe in him as the one whom it had been transmitted to them to expect for Salvation, as the forefathers, who understood everything good, had handed down to them. But it was not for those from the Gentiles who were in error--those to whom neither his name nor his coming had been heard. This Prophet formerly revealed something that was unbelievable, made known that which was, and said that he would be a hope to the Gentiles--that is, the Gentiles will hope in him, but not the Jews who received and heard that this had accordingly happened. For after he came, those who were waiting for him according to the Tradition did not know him, but those who had not formerly heard anything at all knew him when he came, and they wait for the one who has gone. In this way, all matters of the unbelievable Prophecy were accurately fulfilled and he became the hope of the Gentiles. The Jews are thus mistaken regarding the first coming of our Lord, and they have a disagreement with us concerning Jesus alone, for even they know that the Messiah comes and they wait for him. However, they did not recognize the one who came in humility who was called `Jesus.' And it is exceedingly confirmed and certain that he is the one while all of them accordingly disbelieve in him. Therefore, our disagreement with them is this: whether he is the one who came and even now comes, or another who still has not come is then the one Prophet--as at another time I committed to you in the discourse concerning Prophecy.
(Rec. 1:51) "But yet God appointed him before the end of the age because it was impossible for the vices of human beings to be purged and washed away by means of another person and the Creation to be redeemed and survive. I am speaking then about behaviors that are under the control of the self-ruling mind, although these things have been guarded so that He may rule with the righteous whom He finds, and also those who, because they secretly became acceptable to Him, were translated to wait for when the heavenly Jerusalem has accepted the righteous, which shines brighter than the light of the sun. Thereupon justice shall be requited those who have worked iniquity, as they deserve. In this way they even thought that the lives provided for them were something small, and they were converted to wickedness and did not forbid making the cause of justice into a means for iniquity. But concerning the rest of the things that thence happen, it is impossible for them to be told--neither to angels nor to human beings--but they should only know that God sits before the good for the sake of blessings, and for eternity without end He delights those who have kept and observed His Law."
(Rec. 1:51) "But yet God appointed him before the end of the age because it was impossible for the vices of human beings to be purged and washed away by means of another person and the Creation to be redeemed and survive. I am speaking then about behaviors that are under the control of the self-ruling mind, although these things have been guarded so that He may rule with the righteous whom He finds, and also those who, because they secretly became acceptable to Him, were translated to wait for when the heavenly Jerusalem has accepted the righteous, which shines brighter than the light of the sun. Thereupon justice shall be requited those who have worked iniquity, as they deserve. In this way they even thought that the lives provided for them were something small, and they were converted to wickedness and did not forbid making the cause of justice into a means for iniquity. But concerning the rest of the things that thence happen, it is impossible for them to be told--neither to angels nor to human beings--but they should only know that God sits before the good for the sake of blessings, and for eternity without end He delights those who have kept and observed His Law."
(Rec. 1:52) And after he said these things, I said to him: "If those whom He finds righteous are grateful and rejoice in the Kingdom of the Messiah, how have those who formerly died been forsaken from his Kingdom?" And Peter returned an answer, saying: "You intend me to reveal something from the things that are hidden, O Clement. However, it does not weary me to speak so long as it is permissible for me to reveal. The Messiah existed from the beginning throughout all generations and secretly existed with those who sought to remain in the Fear of God and waited for him as one faraway. For the sake of those in whose age he appears, it is profitable not to arise once their body has been destroyed, but to remain as they are if they shall be found righteous, for when all of them have become acceptable to Him--as for example the first man who because of becoming acceptable to Him was translated--they shall likewise live within Paradise and be kept for the Kingdom of the Good One. But those who have not completed the measurement of their righteousness, as having the residue of impieties within their bodies, are dissolved, but their souls shall be kept in a place exceeding in glory. And thus in the Resurrection of the Dead, their souls will clothe themselves with their body that was cleansed by dissolution, and on account of the achievements of their good works they shall inherit Eternal Life. Wherefore those who encounter and receive the Kingdom of the Messiah are happy, for they shall escape from the punishment of Sheol, go free, and continue without corruption, as they also longed to escape from the awfulness of the Judgment. But furthermore, they are the first who shall see the Father, and they are positioned first in rank before God.
(Rec. 1:52) And after he said these things, I said to him: "If those whom He finds righteous are grateful and rejoice in the Kingdom of the Messiah, how have those who formerly died been forsaken from his Kingdom?" And Peter returned an answer, saying: "You intend me to reveal something from the things that are hidden, O Clement. However, it does not weary me to speak so long as it is permissible for me to reveal. The Messiah existed from the beginning throughout all generations and secretly existed with those who sought to remain in the Fear of God and waited for him as one faraway. For the sake of those in whose age he appears, it is profitable not to arise once their body has been destroyed, but to remain as they are if they shall be found righteous, for when all of them have become acceptable to Him--as for example the first man who because of becoming acceptable to Him was translated--they shall likewise live within Paradise and be kept for the Kingdom of the Good One. But those who have not completed the measurement of their righteousness, as having the residue of impieties within their bodies, are dissolved, but their souls shall be kept in a place exceeding in glory. And thus in the Resurrection of the Dead, their souls will clothe themselves with their body that was cleansed by dissolution, and on account of the achievements of their good works they shall inherit Eternal Life. Wherefore those who encounter and receive the Kingdom of the Messiah are happy, for they shall escape from the punishment of Sheol, go free, and continue without corruption, as they also longed to escape from the awfulness of the Judgment. But furthermore, they are the first who shall see the Father, and they are positioned first in rank before God.
(Rec. 1:53) "By means of this, since there was no small dispute concerning the Messiah, the unbelievers from the Jews increasingly gnashed their teeth against us while divided, lest he was the one with whom they formerly erred and did wrong. But furthermore, fear was exceedingly growing and increasing among them because, in the same hour that he was nailed to the cross, everything suffered with him, and furthermore, after his body was kept under guard it was not found. And all the time many were coming over to belief of the matter regarding him. Those who did not believe were therefore compelled, along with their Priest Caiaphas, to come to a disputation concerning the one who had suffered. And because of this--as I formerly mentioned--he sent for us many times and they requested of us so as to learn or teach whether Jesus was the Messiah. And we planned to go up to the Temple, before all the people, and bear witness to them about the Messiah, but also at once to rebuke many of them on account of the great offense, for the people were being divided into many opinions beginning from the days of John the Baptist.
(Rec. 1:53) "By means of this, since there was no small dispute concerning the Messiah, the unbelievers from the Jews increasingly gnashed their teeth against us while divided, lest he was the one with whom they formerly erred and did wrong. But furthermore, fear was exceedingly growing and increasing among them because, in the same hour that he was nailed to the cross, everything suffered with him, and furthermore, after his body was kept under guard it was not found. And all the time many were coming over to belief of the matter regarding him. Those who did not believe were therefore compelled, along with their Priest Caiaphas, to come to a disputation concerning the one who had suffered. And because of this--as I formerly mentioned--he sent for us many times and they requested of us so as to learn or teach whether Jesus was the Messiah. And we planned to go up to the Temple, before all the people, and bear witness to them about the Messiah, but also at once to rebuke many of them on account of the great offense, for the people were being divided into many opinions beginning from the days of John the Baptist.
(Rec. 1:54) "For when the Messiah was still to be revealed for the sake of abolishing sacrifices and revealing and making known Baptism, the Accuser who was contrary knew the time by Predestination and made schisms and divisions, so that even if the first sin received a retraction and rectification, a second offense would be able to prevent Salvation. Therefore, the first of them are those called `Sadducees,' who in the days of John began to separate themselves from the people as if righteous and to deny the Resurrection of the Dead. They brought forth their faithless doctrine persuasively, for they said: `It is improper to worship and fear God on account of a reward of kindness.' And with this imagination--as I mentioned--Dositheus began, and from Dositheus even Simon began to muster divisions, for he desired something similar to him. But furthermore, others who are called `Samaritans' also deny the Resurrection of the Dead, and they bow down to Mount Gerizim in place of the Holy City Jerusalem. But they rightly expect the one Prophet who comes to restore and rectify the things that are not known, as Moses formerly declared. By Dositheus' wiliness they fell into divisions and were thus disaffected so as to be unrepentant by means of Jesus. And then the Scribes and Pharisees were baptized by John. Thus were they convinced of the Word of Truth, that the Kingdom of Heaven is in the likeness of a key that they received by the hand of Moses to hide. But those who are the pure Disciples of John were exceedingly separated from the people, and they called to their teacher as if he existed in hiding. By means of this, because all these divisions arose among the people, alas, the Baptism of the Messiah was prevented from being believed.
(Rec. 1:54) "For when the Messiah was still to be revealed for the sake of abolishing sacrifices and revealing and making known Baptism, the Accuser who was contrary knew the time by Predestination and made schisms and divisions, so that even if the first sin received a retraction and rectification, a second offense would be able to prevent Salvation. Therefore, the first of them are those called `Sadducees,' who in the days of John began to separate themselves from the people as if righteous and to deny the Resurrection of the Dead. They brought forth their faithless doctrine persuasively, for they said: `It is improper to worship and fear God on account of a reward of kindness.' And with this imagination--as I mentioned--Dositheus began, and from Dositheus even Simon began to muster divisions, for he desired something similar to him. But furthermore, others who are called `Samaritans' also deny the Resurrection of the Dead, and they bow down to Mount Gerizim in place of the Holy City Jerusalem. But they rightly expect the one Prophet who comes to restore and rectify the things that are not known, as Moses formerly declared. By Dositheus' wiliness they fell into divisions and were thus disaffected so as to be unrepentant by means of Jesus. And then the Scribes and Pharisees were baptized by John. Thus were they convinced of the Word of Truth, that the Kingdom of Heaven is in the likeness of a key that they received by the hand of Moses to hide. But those who are the pure Disciples of John were exceedingly separated from the people, and they called to their teacher as if he existed in hiding. By means of this, because all these divisions arose among the people, alas, the Baptism of the Messiah was prevented from being believed.
(Rec. 1:55) "Therefore, because the Chief Priest with the rest of the Priests had many times requested us to either teach or learn the matters concerning Jesus, by the guidance of the whole Congregation the entire multitude of us went up to the Temple and stood upon the steps along with the entirety of our faithful multitude. At the silence of everyone, in great quietness the Chief Priest began first to appease the people, as if in the love of truth he was humbly wanting to make inquiry, while choosing witnesses and judges for them so that the disputation would be ready to proceed. However, he greatly wanted to glorify those intending to render their case on behalf of the forgiveness of sins, but he condemned the Baptism that had been given by the hand of our Jesus. He then spoke concerning this matter, but Matthew rebuked him: `One who is unbaptized is not only thrown out of the Kingdom of Heaven, but even in the Resurrection of the Dead he shall be in peril. Although he may be good in his life and just in his thinking, he shall be excluded from Eternal Life.' He therefore said these things calmly, witnessed of things corresponding to them, and thereupon became silent.
(Rec. 1:55) "Therefore, because the Chief Priest with the rest of the Priests had many times requested us to either teach or learn the matters concerning Jesus, by the guidance of the whole Congregation the entire multitude of us went up to the Temple and stood upon the steps along with the entirety of our faithful multitude. At the silence of everyone, in great quietness the Chief Priest began first to appease the people, as if in the love of truth he was humbly wanting to make inquiry, while choosing witnesses and judges for them so that the disputation would be ready to proceed. However, he greatly wanted to glorify those intending to render their case on behalf of the forgiveness of sins, but he condemned the Baptism that had been given by the hand of our Jesus. He then spoke concerning this matter, but Matthew rebuked him: `One who is unbaptized is not only thrown out of the Kingdom of Heaven, but even in the Resurrection of the Dead he shall be in peril. Although he may be good in his life and just in his thinking, he shall be excluded from Eternal Life.' He therefore said these things calmly, witnessed of things corresponding to them, and thereupon became silent.
(Rec. 1:56) "And after this the Sadducees, who do not believe in the Resurrection of the Dead, became angry when they had heard, and one of them shouted from the midst of the crowd, saying: `It is an error to think that the dead shall sometime rise.' And against him my brother Andrew spoke and declared: `It is not an error to believe that the dead shall rise, because the coming Prophet formerly proclaimed by Moses, who is Jesus, previously showed by his own example that the dead rise. And if then it is unbelievable that he is the coming Prophet formerly proclaimed by Moses, it is first appropriate to investigate if he is the one, and once we know that he is, it is appropriate to readily learn concerning everything of his teaching.' Therefore, he said these things, witnessed of things corresponding to them, and thereupon became silent.
(Rec. 1:56) "And after this the Sadducees, who do not believe in the Resurrection of the Dead, became angry when they had heard, and one of them shouted from the midst of the crowd, saying: `It is an error to think that the dead shall sometime rise.' And against him my brother Andrew spoke and declared: `It is not an error to believe that the dead shall rise, because the coming Prophet formerly proclaimed by Moses, who is Jesus, previously showed by his own example that the dead rise. And if then it is unbelievable that he is the coming Prophet formerly proclaimed by Moses, it is first appropriate to investigate if he is the one, and once we know that he is, it is appropriate to readily learn concerning everything of his teaching.' Therefore, he said these things, witnessed of things corresponding to them, and thereupon became silent.
(Rec. 1:57) "And then one Samaritan, scheming and planning against the people and God, said: `The dead shall not rise and Mount Gerizim, rather than the Holy Place in Jerusalem, is the House of Worship.' And as an enemy he spoke against Jesus: `He was not the coming Prophet formerly proclaimed by Moses.' And against him and another helping him, James and John, the sons of Zebedee, wisely spoke. Indeed, because they had a command that it was not permitted them to enter their city, it was designed how they might not speak with those to whom they were forbidden to speak, but also never again to be silent and thought defeated so as to hurt the many steadfast of the faith. Therefore they wisely spoke with them through silence, for because it was beloved of them to believe in the Rising of the Dead and for the Holy Place of Jerusalem to be revered, James reproved those wickedly imagining that they should disbelieve in the Rising of the Dead. His brother then showed them to be foolish with more severity than him: `They glorify Mount Gerizim and despise the Holy Place of Jerusalem.' Immediately after these things, he suggested that if they had known Jesus, because of his doctrine, they would have also believed in the Resurrection of the Dead and revered the Place of Jerusalem, wherefore he said: `Before everything it is necessary to know whether this one, who worked signs and wonders similar to Moses, is him who was formerly proclaimed by Moses to be the coming Prophet.' Therefore they said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:57) "And then one Samaritan, scheming and planning against the people and God, said: `The dead shall not rise and Mount Gerizim, rather than the Holy Place in Jerusalem, is the House of Worship.' And as an enemy he spoke against Jesus: `He was not the coming Prophet formerly proclaimed by Moses.' And against him and another helping him, James and John, the sons of Zebedee, wisely spoke. Indeed, because they had a command that it was not permitted them to enter their city, it was designed how they might not speak with those to whom they were forbidden to speak, but also never again to be silent and thought defeated so as to hurt the many steadfast of the faith. Therefore they wisely spoke with them through silence, for because it was beloved of them to believe in the Rising of the Dead and for the Holy Place of Jerusalem to be revered, James reproved those wickedly imagining that they should disbelieve in the Rising of the Dead. His brother then showed them to be foolish with more severity than him: `They glorify Mount Gerizim and despise the Holy Place of Jerusalem.' Immediately after these things, he suggested that if they had known Jesus, because of his doctrine, they would have also believed in the Resurrection of the Dead and revered the Place of Jerusalem, wherefore he said: `Before everything it is necessary to know whether this one, who worked signs and wonders similar to Moses, is him who was formerly proclaimed by Moses to be the coming Prophet.' Therefore they said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:58) "But a man from the Scribes cried out from the midst of the people, saying: `Your Jesus worked signs and wonders like sorcerers and not like a Prophet.' And against him Philip spoke, saying: `Even in this matter you accuse Moses, because he also worked signs and wonders in Egypt in the way that Jesus did here.' But he said these things so that it would be understood that whatever he said about Jesus was also able to be said about Moses. Therefore he said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:58) "But a man from the Scribes cried out from the midst of the people, saying: `Your Jesus worked signs and wonders like sorcerers and not like a Prophet.' And against him Philip spoke, saying: `Even in this matter you accuse Moses, because he also worked signs and wonders in Egypt in the way that Jesus did here.' But he said these things so that it would be understood that whatever he said about Jesus was also able to be said about Moses. Therefore he said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:59) "And then a man from the Pharisees, after hearing these things, blamed Philip who had spoken of Jesus as equal with Moses. And against this one, Bartholomew spoke and professed: `It is not that we say that he is equal with Moses, but that he is greater than Moses. Because Moses was a Prophet, he is something that even Jesus is, but that which Jesus is, the Messiah, Moses is not. Therefore, whatever Moses is, Jesus also is, but Jesus is something that Moses was not.' And so he said these things, testified of things corresponding to them, and thereupon became silent. And after him James son of Alphaeus spoke and argued: `It is not right to believe in Jesus if the Prophets who came before spoke about him, but rather those Prophets are Prophets if the Messiah testifies about them. For it is not appropriate, based upon the testimony of the lesser, to take up belief concerning the greater and the better, but rather one should recognize the lesser by the testimony of the greater and the better.' However, he said these things, testified of things corresponding to them, and thereupon became silent. And after him Lebbaeus reproved the people in many things, as they did not believe in Jesus who helped them with everything by his instruction, healing, and encouragement. And along with these things, they even killed him and (still) hate him, the one who was their helper in all these things and worked their good. Therefore he said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:59) "And then a man from the Pharisees, after hearing these things, blamed Philip who had spoken of Jesus as equal with Moses. And against this one, Bartholomew spoke and professed: `It is not that we say that he is equal with Moses, but that he is greater than Moses. Because Moses was a Prophet, he is something that even Jesus is, but that which Jesus is, the Messiah, Moses is not. Therefore, whatever Moses is, Jesus also is, but Jesus is something that Moses was not.' And so he said these things, testified of things corresponding to them, and thereupon became silent. And after him James son of Alphaeus spoke and argued: `It is not right to believe in Jesus if the Prophets who came before spoke about him, but rather those Prophets are Prophets if the Messiah testifies about them. For it is not appropriate, based upon the testimony of the lesser, to take up belief concerning the greater and the better, but rather one should recognize the lesser by the testimony of the greater and the better.' However, he said these things, testified of things corresponding to them, and thereupon became silent. And after him Lebbaeus reproved the people in many things, as they did not believe in Jesus who helped them with everything by his instruction, healing, and encouragement. And along with these things, they even killed him and (still) hate him, the one who was their helper in all these things and worked their good. Therefore he said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:60) "And there drew near one from the Disciples of John who was glorifying John: `He is the Messiah and Jesus was not, as even Jesus said regarding him that he was the Greatest of the Prophets who ever were. (Matt. 11:11) If therefore he was greater than Moses, he is evidently more so than Jesus, because Jesus rose up like Moses, and it is proper that John, being greater than them, is the Messiah.' And against him Simeon the Cananaean argued that `John was greater than the Prophets who were born of women, but not than him who is the Son of Man. Wherefore Jesus is even the Messiah, but he (John) was only a Prophet. However, the things of Jesus are as completely far off compared with the things of John as one sent forth running is already far off from the one sending him to run before him, and also one doing the work of the Law from the one who gave the Law.' Therefore he said these things, testified of things corresponding to them, and thereupon became silent. And after him Barabbas, the one who became an Apostle in the place of Judas the Betrayer, was counseling the people to neither hate nor despise Jesus: `Wherefore it is best for someone who has not recognized Jesus as the Messiah not to hate him, for God has determined a reward for love but not for hate. But as he also assumed a body from among the Jews and was a Jew, it is not a small destruction that God brings upon one who hates him.' Therefore he said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:60) "And there drew near one from the Disciples of John who was glorifying John: `He is the Messiah and Jesus was not, as even Jesus said regarding him that he was the Greatest of the Prophets who ever were. (Matt. 11:11) If therefore he was greater than Moses, he is evidently more so than Jesus, because Jesus rose up like Moses, and it is proper that John, being greater than them, is the Messiah.' And against him Simeon the Cananaean argued that `John was greater than the Prophets who were born of women, but not than him who is the Son of Man. Wherefore Jesus is even the Messiah, but he (John) was only a Prophet. However, the things of Jesus are as completely far off compared with the things of John as one sent forth running is already far off from the one sending him to run before him, and also one doing the work of the Law from the one who gave the Law.' Therefore he said these things, testified of things corresponding to them, and thereupon became silent. And after him Barabbas, the one who became an Apostle in the place of Judas the Betrayer, was counseling the people to neither hate nor despise Jesus: `Wherefore it is best for someone who has not recognized Jesus as the Messiah not to hate him, for God has determined a reward for love but not for hate. But as he also assumed a body from among the Jews and was a Jew, it is not a small destruction that God brings upon one who hates him.' Therefore he said these things, testified of things corresponding to them, and thereupon became silent.
(Rec. 1:61) "Then after Barabbas' exhortation, Caiaphas was finding fault with the teaching of Jesus because of this: `He spoke empty things in his coming, as he gave blessing to the poor and promised earthly gifts so that thus the better would inherit the earth and be satisfied with food, drink, and things that are similar to them.' And against him Thomas spoke and demonstrated that he was wrongly angry about Jesus, and he showed that even the Prophets, whom he already believed, spoke things similar to these, although they did not show how it is possible for human beings to receive these same things. He then even demonstrated and revealed how they can receive them. However, he said these things, witnessed of things like them, and thereupon became silent.
(Rec. 1:61) "Then after Barabbas' exhortation, Caiaphas was finding fault with the teaching of Jesus because of this: `He spoke empty things in his coming, as he gave blessing to the poor and promised earthly gifts so that thus the better would inherit the earth and be satisfied with food, drink, and things that are similar to them.' And against him Thomas spoke and demonstrated that he was wrongly angry about Jesus, and he showed that even the Prophets, whom he already believed, spoke things similar to these, although they did not show how it is possible for human beings to receive these same things. He then even demonstrated and revealed how they can receive them. However, he said these things, witnessed of things like them, and thereupon became silent.
(Rec. 1:62) "After him Caiaphas looked at me, accordingly advising me and blaming me of some things, and said: `Be quiet! You should not be preaching about Jesus being the Messiah because you are bringing destruction upon yourself, for you have erred after him and cause others to err.' And he was furthermore blaming me as if being hasty: `While you are an idiot and in your occupation a fisherman, you happen to be a teacher?!' And after he said these things and others similar to them, even I spoke such words as these to him: `For me the danger is small if, as you say, he is not the Messiah, because I have accepted him as a Teacher of the Law. But for you the danger is great, not small, if he is to be the Messiah, which verily in truth he is the one. For I believed in him who has appeared and been revealed, but you think that you are reserving your belief for another who is not known. And if then, as you said, I am an idiot and an ignorant fisherman and I claim to know more than wise elders,' I told him, `this all the more ought to strike you with terror. For if we had proceeded from instruction and were reproving you wise ones, this would have been a work of time and exhortation, and it would have been reckoned to nature and not to the Power of God. Because then we are uninstructed humans and are vanquishing you wise ones with our reproof, who has a mind to which it is not apparent that this is not of human beings, which would be of our will, but only of God, the Will of the All-Powerful?'
(Rec. 1:62) "After him Caiaphas looked at me, accordingly advising me and blaming me of some things, and said: `Be quiet! You should not be preaching about Jesus being the Messiah because you are bringing destruction upon yourself, for you have erred after him and cause others to err.' And he was furthermore blaming me as if being hasty: `While you are an idiot and in your occupation a fisherman, you happen to be a teacher?!' And after he said these things and others similar to them, even I spoke such words as these to him: `For me the danger is small if, as you say, he is not the Messiah, because I have accepted him as a Teacher of the Law. But for you the danger is great, not small, if he is to be the Messiah, which verily in truth he is the one. For I believed in him who has appeared and been revealed, but you think that you are reserving your belief for another who is not known. And if then, as you said, I am an idiot and an ignorant fisherman and I claim to know more than wise elders,' I told him, `this all the more ought to strike you with terror. For if we had proceeded from instruction and were reproving you wise ones, this would have been a work of time and exhortation, and it would have been reckoned to nature and not to the Power of God. Because then we are uninstructed humans and are vanquishing you wise ones with our reproof, who has a mind to which it is not apparent that this is not of human beings, which would be of our will, but only of God, the Will of the All-Powerful?'
(Rec. 1:63) "However, I said these things to him and also things corresponding to them, and we then, idiots and fishermen, witnessed against the Priests about the God Who is alone in the heavens, against the Sadducees about the Resurrection of the Dead, against the Samaritans about Jerusalem--while in truth we had not gone up to their city, but only spoke openly outside--against the Scribes and the Pharisees about the Kingdom of Heaven, and against the Disciples of John so that they might not be offended by him. However, to the contrary of all of them we said that Jesus is the eternal Messiah. And then at last I exhorted them that, before we go out to the Gentiles to proclaim the knowledge of the God over all, they should first make God known to their own people by accepting Jesus. And I told them: `For in this way you are able, once you know Jesus, to receive the Holy Spirit by the true Baptism of the glorious Threefold Invocation, and make confession, believing only in God concerning things that he has taught. And in this way you shall receive Salvation and Eternal Life, for otherwise it is impossible, even if you were to offer up a thousand burnt-offerings to him.
(Rec. 1:63) "However, I said these things to him and also things corresponding to them, and we then, idiots and fishermen, witnessed against the Priests about the God Who is alone in the heavens, against the Sadducees about the Resurrection of the Dead, against the Samaritans about Jerusalem--while in truth we had not gone up to their city, but only spoke openly outside--against the Scribes and the Pharisees about the Kingdom of Heaven, and against the Disciples of John so that they might not be offended by him. However, to the contrary of all of them we said that Jesus is the eternal Messiah. And then at last I exhorted them that, before we go out to the Gentiles to proclaim the knowledge of the God over all, they should first make God known to their own people by accepting Jesus. And I told them: `For in this way you are able, once you know Jesus, to receive the Holy Spirit by the true Baptism of the glorious Threefold Invocation, and make confession, believing only in God concerning things that he has taught. And in this way you shall receive Salvation and Eternal Life, for otherwise it is impossible, even if you were to offer up a thousand burnt-offerings to him.
(Rec. 1:64) "`Thus indeed we know that he is increasingly angry on account of your sacrificing after the completion of the time of sacrifices. Wherefore even this Temple shall be broken down and they shall set up the Abomination of Desolation in the Holy Place. Thereupon the Gospel shall be established for the Gentiles as a testimony, for the sake of healing the divisions that exist, so that it shall even be your sundering. Indeed, while the entire world in generations upon generations was weakened by an evil inclination, either secretly or openly, there was, however, a physician as much as needed for the work of its healing. Behold then, we have testified to each person from among you concerning something that was lacking to him. Thenceforth it is yours to inspect the thing that benefits you and to look after it.'
(Rec. 1:64) "`Thus indeed we know that he is increasingly angry on account of your sacrificing after the completion of the time of sacrifices. Wherefore even this Temple shall be broken down and they shall set up the Abomination of Desolation in the Holy Place. Thereupon the Gospel shall be established for the Gentiles as a testimony, for the sake of healing the divisions that exist, so that it shall even be your sundering. Indeed, while the entire world in generations upon generations was weakened by an evil inclination, either secretly or openly, there was, however, a physician as much as needed for the work of its healing. Behold then, we have testified to each person from among you concerning something that was lacking to him. Thenceforth it is yours to inspect the thing that benefits you and to look after it.'
(Rec. 1:65) "And after I said these things, all the multitude of the Priests cried out because I spoke openly about the destruction of the Temple. And then after Gamaliel, a chief of the people who for the sake of assistance was secretly a brother of ours in the cause of the faith, had understood that they were increasingly gnashing their teeth, filled with intense wrath against us, he said these things: `Desist and silence yourselves, O people, Sons of Israel, for we do not know what this trial is that stands over us. Wherefore let go of these men, and if this is an affair of human beings, it shall cease. If then it is from God, for what do you vainly sin while you cannot do anything? For the Will of God always ought to overcome everything. And now, because the day has passed by today, tomorrow I will speak with them here before you so as to reprove their word of error.' They then, after gnashing their teeth and being filled with anger and wrath, became silent in the hope that on the morrow we would be reproved in error before all of them. He then promised this to them and peacefully dismissed the crowd.
(Rec. 1:65) "And after I said these things, all the multitude of the Priests cried out because I spoke openly about the destruction of the Temple. And then after Gamaliel, a chief of the people who for the sake of assistance was secretly a brother of ours in the cause of the faith, had understood that they were increasingly gnashing their teeth, filled with intense wrath against us, he said these things: `Desist and silence yourselves, O people, Sons of Israel, for we do not know what this trial is that stands over us. Wherefore let go of these men, and if this is an affair of human beings, it shall cease. If then it is from God, for what do you vainly sin while you cannot do anything? For the Will of God always ought to overcome everything. And now, because the day has passed by today, tomorrow I will speak with them here before you so as to reprove their word of error.' They then, after gnashing their teeth and being filled with anger and wrath, became silent in the hope that on the morrow we would be reproved in error before all of them. He then promised this to them and peacefully dismissed the crowd.
(Rec. 1:66) "And we then came and told James the things that were said, and after speaking with him, we received food, and all of us passed the night with him. All night we were praying that, on the next day in the disputation, the cause of our truth would take hold and overcome. And then on the following day, even James the Bishop went up with our multitude to the Temple. We also found there a great crowd that was waiting for us, and when all of us stood in the places of the day before--so that by being in elevated places we could be seen by everyone--after there was great silence, Gamaliel--who I formerly mentioned for the sake of secret assistance was our brother, for they greatly retained the counsel of such as their associates--was therefore secretly keeping himself so that, when they schemed anything against us we might know these things and thrust them away from us, and he, by a suitable counsel, might even peacefully change those against us by intercession. However, he wisely spoke first as if he were our enemy, but it was planned by means of his occasion to persuade the people in the love of truth to hear the words spoken. And he looked at James the Bishop and began with his speech after this manner:
(Rec. 1:66) "And we then came and told James the things that were said, and after speaking with him, we received food, and all of us passed the night with him. All night we were praying that, on the next day in the disputation, the cause of our truth would take hold and overcome. And then on the following day, even James the Bishop went up with our multitude to the Temple. We also found there a great crowd that was waiting for us, and when all of us stood in the places of the day before--so that by being in elevated places we could be seen by everyone--after there was great silence, Gamaliel--who I formerly mentioned for the sake of secret assistance was our brother, for they greatly retained the counsel of such as their associates--was therefore secretly keeping himself so that, when they schemed anything against us we might know these things and thrust them away from us, and he, by a suitable counsel, might even peacefully change those against us by intercession. However, he wisely spoke first as if he were our enemy, but it was planned by means of his occasion to persuade the people in the love of truth to hear the words spoken. And he looked at James the Bishop and began with his speech after this manner:
(Rec. 1:67) "`I, Gamaliel, who am an elder and have renown with teachers on account of truth, am not ashamed to learn from children and idiots a matter peaceable and advantageous for my life, for to those who have a discerning mind there is nothing more valuable than their soul.' And he demonstrated that neither kings nor friends nor peers nor fathers nor any other matter is more valuable than truth, and as if coaxing and urging us on, he said: `If you know anything, do not neglect to give it even to our people, because these are your brethren in the Word of the Fear of God. We should therefore entrust ourselves, O my brethren in the faith, to the love of hearing the truth, so that, whatever is lacking either to us or to you, God may make whole by the means that he wills. And if then already--because of dread of those men among us who without discrimination have prejudiced themselves--you are afraid of their deception and will not speak anything advantageous to us, I openly receive even this cause of yours and I swear to you by the living God that I will not allow any man to lay hands upon you. While you have these multitudes drawn near, standing witnesses, mediators, oaths, and this pledge given to you as a security without interference, let each person from among you speak that which he has learned, and we in the love of the truth will listen.'
(Rec. 1:67) "`I, Gamaliel, who am an elder and have renown with teachers on account of truth, am not ashamed to learn from children and idiots a matter peaceable and advantageous for my life, for to those who have a discerning mind there is nothing more valuable than their soul.' And he demonstrated that neither kings nor friends nor peers nor fathers nor any other matter is more valuable than truth, and as if coaxing and urging us on, he said: `If you know anything, do not neglect to give it even to our people, because these are your brethren in the Word of the Fear of God. We should therefore entrust ourselves, O my brethren in the faith, to the love of hearing the truth, so that, whatever is lacking either to us or to you, God may make whole by the means that he wills. And if then already--because of dread of those men among us who without discrimination have prejudiced themselves--you are afraid of their deception and will not speak anything advantageous to us, I openly receive even this cause of yours and I swear to you by the living God that I will not allow any man to lay hands upon you. While you have these multitudes drawn near, standing witnesses, mediators, oaths, and this pledge given to you as a security without interference, let each person from among you speak that which he has learned, and we in the love of the truth will listen.'
(Rec. 1:68) "And after Gamaliel said these things, he had displeased Caiaphas, and--as I suppose--he (Caiaphas) thought of something in his mind regarding it and accused him so that he could interrogate and question him. In a low voice, as if laughing over Gamaliel and James the Chief Bishop, he, the Chief Priest, asked them to make investigation and disputation from the Scripture concerning the Messiah, `so that we may know whether Jesus truly is the Anointed One or not.' And James said: `We must first inquire whence it is appropriate for us to properly make inquiry.' He then, after many things, was constrained by the necessity of propriety and agreed to make disputation from the Law.
(Rec. 1:68) "And after Gamaliel said these things, he had displeased Caiaphas, and--as I suppose--he (Caiaphas) thought of something in his mind regarding it and accused him so that he could interrogate and question him. In a low voice, as if laughing over Gamaliel and James the Chief Bishop, he, the Chief Priest, asked them to make investigation and disputation from the Scripture concerning the Messiah, `so that we may know whether Jesus truly is the Anointed One or not.' And James said: `We must first inquire whence it is appropriate for us to properly make inquiry.' He then, after many things, was constrained by the necessity of propriety and agreed to make disputation from the Law.
(Rec. 1:69) "And thus in his speech James even spoke about the Prophets and demonstrated that everything they said they had taken from the Law, and they had spoken things fulfilling its truth. And thereafter he even spoke about the books of Kingdoms, in what manner, when, and by whom they were written, but also in what manner one ought to use them. And thereafter they again spoke about the Law, and he explained and showed through reason in what manner the things in it exist. And at last he spoke a word concerning the Messiah and confirmed by many examples from every side without measure that Jesus is the Messiah through whom were fulfilled all these things by his lowly coming. Because there are two comings of him, the first is lowly and he came therein, but the second is glorious wherein he comes and rules over those who believed in him, for they will do all the things he has commanded. And thereafter he convinced the people, while showing that except a person be baptized with life-flowing waters in the glorious Threefold Invocation, as the True Prophet himself showed, there shall be no forgiveness of sins for him, nor shall he enter into the Kingdom of God. He demonstrated that all things are the Predestination of the Self-Existent God through the concealment of His existence. And along with these things he said: `Therefore, you should not think that we speak of two self-existent ones or one that is divided, or that one is a female vessel of itself, as the wicked say--a female-male.' However, he even talked about the Son, in what manner and by Whom he is, that he is not without a beginning, and that it cannot now be said of him when it was, for one ought secretly to set aside its existence. He explained many things, even about the Advocate and about Baptism, and he persuaded all the people with the Chief Priest, during seven whole days, to hasten from that place to go forth to Baptism.
(Rec. 1:69) "And thus in his speech James even spoke about the Prophets and demonstrated that everything they said they had taken from the Law, and they had spoken things fulfilling its truth. And thereafter he even spoke about the books of Kingdoms, in what manner, when, and by whom they were written, but also in what manner one ought to use them. And thereafter they again spoke about the Law, and he explained and showed through reason in what manner the things in it exist. And at last he spoke a word concerning the Messiah and confirmed by many examples from every side without measure that Jesus is the Messiah through whom were fulfilled all these things by his lowly coming. Because there are two comings of him, the first is lowly and he came therein, but the second is glorious wherein he comes and rules over those who believed in him, for they will do all the things he has commanded. And thereafter he convinced the people, while showing that except a person be baptized with life-flowing waters in the glorious Threefold Invocation, as the True Prophet himself showed, there shall be no forgiveness of sins for him, nor shall he enter into the Kingdom of God. He demonstrated that all things are the Predestination of the Self-Existent God through the concealment of His existence. And along with these things he said: `Therefore, you should not think that we speak of two self-existent ones or one that is divided, or that one is a female vessel of itself, as the wicked say--a female-male.' However, he even talked about the Son, in what manner and by Whom he is, that he is not without a beginning, and that it cannot now be said of him when it was, for one ought secretly to set aside its existence. He explained many things, even about the Advocate and about Baptism, and he persuaded all the people with the Chief Priest, during seven whole days, to hasten from that place to go forth to Baptism.
(Rec. 1:70) "And thereafter one man who was an enemy, along with a few other men, went up into the Temple next to the altar while shouting and saying: `What are you doing, O men, Sons of Israel? How quickly have you been caught up with poor men who have gone astray after sorcerers?' However, he said things like these, but hearing the contrary of them and being overcome by James the Bishop, he started to incite a great riot so that things well spoken with calmness would be neither proven nor understood and trusted. Wherefore he let loose shouting against the foolishness and effeminacy of the Priests, reviling them and saying: `Why are you hesitating and for what reason, then, do you not immediately seize all of those with him?!' And after he said these things, he first leapt up, snatched a firebrand from the altar, and began to beat him (James). And thereafter even the remainder of Priests who saw him did likewise, but in the great flight that happened, some of them fell upon their friends, some of them were wounded, and those who died were not a few, for there was much blood pouring out of those who were slain. And then the enemy cast James down from above the steps, but after he fell and became as if dead, he did not beat him a second time.
(Rec. 1:70) "And thereafter one man who was an enemy, along with a few other men, went up into the Temple next to the altar while shouting and saying: `What are you doing, O men, Sons of Israel? How quickly have you been caught up with poor men who have gone astray after sorcerers?' However, he said things like these, but hearing the contrary of them and being overcome by James the Bishop, he started to incite a great riot so that things well spoken with calmness would be neither proven nor understood and trusted. Wherefore he let loose shouting against the foolishness and effeminacy of the Priests, reviling them and saying: `Why are you hesitating and for what reason, then, do you not immediately seize all of those with him?!' And after he said these things, he first leapt up, snatched a firebrand from the altar, and began to beat him (James). And thereafter even the remainder of Priests who saw him did likewise, but in the great flight that happened, some of them fell upon their friends, some of them were wounded, and those who died were not a few, for there was much blood pouring out of those who were slain. And then the enemy cast James down from above the steps, but after he fell and became as if dead, he did not beat him a second time.
(Rec. 1:71) "Then after they saw what happened to James, they drew near and took him away, for they were greater than them. However, because of the Fear of God they exceedingly suffered to be killed and not to kill, and while they were more powerful than them, they appeared as lesser because of the Fear of God. And then after evening came the Priests shut up the Temple, and we then went to the house of James. And we prayed there and before dawn went down to Jericho, accordingly being five thousand men. And after three days, a man came from the brethren and related to us what happened after we were at the Temple, for the Priests were seeking for him (James) to be among them in all their appointments as a Priest while unaware that he held our same faith. He told us therefore how that man, the enemy, in the presence of the Priests, declared to Caiaphas the Chief Priest that he would slaughter all the believers in Jesus. He went out to go to Damascus while bearing letters from them so that after going there the unbelievers would help him slaughter the believers. He therefore intended first to go there because he supposed that Peter went there. However, after thirty days he came across us at Jericho. We there buried two of our brethren during the night in that place. And of their own accord, their graves are every year whitened all at once, extinguishing the wrath of many, for they knew that they were sons of our faith and worthy of a godly memorial.
(Rec. 1:71) "Then after they saw what happened to James, they drew near and took him away, for they were greater than them. However, because of the Fear of God they exceedingly suffered to be killed and not to kill, and while they were more powerful than them, they appeared as lesser because of the Fear of God. And then after evening came the Priests shut up the Temple, and we then went to the house of James. And we prayed there and before dawn went down to Jericho, accordingly being five thousand men. And after three days, a man came from the brethren and related to us what happened after we were at the Temple, for the Priests were seeking for him (James) to be among them in all their appointments as a Priest while unaware that he held our same faith. He told us therefore how that man, the enemy, in the presence of the Priests, declared to Caiaphas the Chief Priest that he would slaughter all the believers in Jesus. He went out to go to Damascus while bearing letters from them so that after going there the unbelievers would help him slaughter the believers. He therefore intended first to go there because he supposed that Peter went there. However, after thirty days he came across us at Jericho. We there buried two of our brethren during the night in that place. And of their own accord, their graves are every year whitened all at once, extinguishing the wrath of many, for they knew that they were sons of our faith and worthy of a godly memorial.
(Rec. 1:72) "Therefore, after our fleeing from Jerusalem to Jericho and our prayer there, after the fast a man came to us from there who six days prior was sent by James. He sent him to me and said: `Do not be distressed that you travel alone. There are for you many sons of the Levites who are hastening to be with you at every time, wherefore go now. Regarding this affair, you have been appointed over it, for Zacchaeus, who is in Caesarea Straton, wrote to me that Simon, a Samaritan man from the village of Gitthonin, is by artifice of sorcery turning away many of our own and making divisions. Concerning himself he (Simon) says, `I am the Standing One,' and otherwise that he is `the Messiah,' and he also says many things mysteriously concerning himself: `I am more powerful than the Power of the Most High, which is higher than even the God Who created the world.' But he works many wonders by sorcery, dividing the people, and has turned them away and removed them to himself. And all these things, then, Zacchaeus wrote concerning him, and also how he worked wonders, which he (Zacchaeus) learned from people who were once his disciples and from the beginning were a help in his transgression. Many are accordingly there, O Peter, expecting you to come to dispute against him, so that they may see which words are true. Therefore, go boldly with haste while you have the Help of God through the Messiah, and write to me in every year the matters that are agreeable to the word of our teaching, but especially within seven years.' And after he said these things, he returned to him. And I then, within two days, came hither to Caesarea.
(Rec. 1:72) "Therefore, after our fleeing from Jerusalem to Jericho and our prayer there, after the fast a man came to us from there who six days prior was sent by James. He sent him to me and said: `Do not be distressed that you travel alone. There are for you many sons of the Levites who are hastening to be with you at every time, wherefore go now. Regarding this affair, you have been appointed over it, for Zacchaeus, who is in Caesarea Straton, wrote to me that Simon, a Samaritan man from the village of Gitthonin, is by artifice of sorcery turning away many of our own and making divisions. Concerning himself he (Simon) says, `I am the Standing One,' and otherwise that he is `the Messiah,' and he also says many things mysteriously concerning himself: `I am more powerful than the Power of the Most High, which is higher than even the God Who created the world.' But he works many wonders by sorcery, dividing the people, and has turned them away and removed them to himself. And all these things, then, Zacchaeus wrote concerning him, and also how he worked wonders, which he (Zacchaeus) learned from people who were once his disciples and from the beginning were a help in his transgression. Many are accordingly there, O Peter, expecting you to come to dispute against him, so that they may see which words are true. Therefore, go boldly with haste while you have the Help of God through the Messiah, and write to me in every year the matters that are agreeable to the word of our teaching, but especially within seven years.' And after he said these things, he returned to him. And I then, within two days, came hither to Caesarea.
(Rec. 1:73) "And after I entered the front door, our beloved brother Zacchaeus met me, embraced me, kissed me, and brought me here to this dwelling. He immediately asked me about the brethren while starting with honorable James. And I told him that he was limping from his shinbone, and when he asked me about the reason, I explained and told him from the beginning all the things that were formerly heard: how the Priests summoned us to a disputation before all the people; how each person from among us Twelve stood on the steps of the Temple and witnessed; how on the last day Caiaphas the Chief Priest went up to the Temple with James the Bishop, who was with us, made disputation seven days, was convinced and thus intended to assemble all the people to be baptized; and once they began to draw near, one man who was an enemy appeared and did all the things that I formerly mentioned--so as not to say them again--how we fled to Jericho in the night; how that man who was an enemy went to Damascus in order to slaughter those who were there, and that he (James) even sent me hither to you, because you had written to him the matters regarding Simon--as I formerly mentioned--in order for me to come here so that I might rectify them as much as I can.
(Rec. 1:73) "And after I entered the front door, our beloved brother Zacchaeus met me, embraced me, kissed me, and brought me here to this dwelling. He immediately asked me about the brethren while starting with honorable James. And I told him that he was limping from his shinbone, and when he asked me about the reason, I explained and told him from the beginning all the things that were formerly heard: how the Priests summoned us to a disputation before all the people; how each person from among us Twelve stood on the steps of the Temple and witnessed; how on the last day Caiaphas the Chief Priest went up to the Temple with James the Bishop, who was with us, made disputation seven days, was convinced and thus intended to assemble all the people to be baptized; and once they began to draw near, one man who was an enemy appeared and did all the things that I formerly mentioned--so as not to say them again--how we fled to Jericho in the night; how that man who was an enemy went to Damascus in order to slaughter those who were there, and that he (James) even sent me hither to you, because you had written to him the matters regarding Simon--as I formerly mentioned--in order for me to come here so that I might rectify them as much as I can.
(Rec. 1:74) "However, after I said these things to him, Zacchaeus repeated to me the matters regarding Simon. I do not know whence he (Simon) learned that I had come, but he sent out requesting me to speak with him before the entire multitude on the morrow. And after I promised him the entire city heard, in the same hour of the day I arrived here, that Peter, the chosen disciple of the one who resurrected the dead and drove out all afflictions and diseases, would make a disputation of words with Simon from Gitthonin on the morrow. But as you have said, O Clement, here you inquired, arrived at our lodging and came in to me after Barnabas excellently guided you, and I received you because he formerly told me about you and I had learned of your sincere actions. I rejoiced greatly at your arrival, but without knowing how, I was moved in my mind and, in haste regarding everything, I delivered to you first of all the one great and eminent matter concerning the True Prophet: that he alone is the good vessel for the teaching of the Fear of God. Thereupon I expounded to you from the Written Law and kindly revealed to you concerning each one of the principal things that is written, and I did not conceal from you any of the good things within my Tradition, from the first word even until today. But the things that are yet to be you shall hear after tomorrow's disputation against Simon, during all the days you have until I expect to go to Rome. And once I am there, while you draw near, you shall know all the things that I will undertake and all the things that I will speak. But the rest of all these matters shall receive completion whenever it is acceptable to God." And after he (Peter) said these things, I confessed his great kindness and said that I would diligently prepare to do everything that I am commanded. He made me partake of food, I and those who were with him, commanded us to be quiet, and thereupon became silent.
(Rec. 1:74) "However, after I said these things to him, Zacchaeus repeated to me the matters regarding Simon. I do not know whence he (Simon) learned that I had come, but he sent out requesting me to speak with him before the entire multitude on the morrow. And after I promised him the entire city heard, in the same hour of the day I arrived here, that Peter, the chosen disciple of the one who resurrected the dead and drove out all afflictions and diseases, would make a disputation of words with Simon from Gitthonin on the morrow. But as you have said, O Clement, here you inquired, arrived at our lodging and came in to me after Barnabas excellently guided you, and I received you because he formerly told me about you and I had learned of your sincere actions. I rejoiced greatly at your arrival, but without knowing how, I was moved in my mind and, in haste regarding everything, I delivered to you first of all the one great and eminent matter concerning the True Prophet: that he alone is the good vessel for the teaching of the Fear of God. Thereupon I expounded to you from the Written Law and kindly revealed to you concerning each one of the principal things that is written, and I did not conceal from you any of the good things within my Tradition, from the first word even until today. But the things that are yet to be you shall hear after tomorrow's disputation against Simon, during all the days you have until I expect to go to Rome. And once I am there, while you draw near, you shall know all the things that I will undertake and all the things that I will speak. But the rest of all these matters shall receive completion whenever it is acceptable to God." And after he (Peter) said these things, I confessed his great kindness and said that I would diligently prepare to do everything that I am commanded. He made me partake of food, I and those who were with him, commanded us to be quiet, and thereupon became silent.
(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. 3:9) 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.
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SyriacClementineRecognitionsAndHomilies2.md

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(Rec. 2:1; Hom. 3:1) But when the day of the discourse came, Peter, at the time of the rooster crowing, awakened all of us. We were then in the house, all thirteen of us, of whom the first after Peter was Zacchaeus, thereafter Zephaniah, Joseph, Micah, Eliezer, Phineas, Lazarus, Elisha, and after them I, Clement, and Nicodemus, and thereafter Nicetas and Aquila who formerly were disciples of Simon but finally, by means of Zacchaeus, were instructed so as to be confirmed in the Faith of God through our Lord Jesus the Messiah. Yet from the women not even one was among us. But while the evening lamp still remained, we all came together and sat down, and thus Peter saw that all of us were attentively fixing our eyes upon him. He gave us salutation and immediately, with that salutation, he taught its explanation, saying: "I marvel, O my brethren, at human nature, how it is suitable and prepared for many things. But I have now remembered to tell you something that I have learned by experience, for immediately at midnight I awaken of my own accord and thenceforth I am unable to sleep again. This then has happened to me ever since I have been continually hearing the words of our Lord. Because I have charged the love of them to my mind, I wake up so that after being awakened I may remember, know, and be able to recall them. While therefore I was doing this, because I was joyfully vigilant, a custom possessed me to awaken even if there is nothing for me to contemplate. And through the same custom, by some hidden cause that occurs to me, I am suddenly transformed. In this way, then, another custom is mixed and transformed with the former custom, truly as much as is suitable and right without being so much as unnatural, for it is not possible to go completely without sleep, otherwise not even the night would have been made suitable for the restfulness of sleep."
(Rec. 2:1; Hom. 3:1) But when the day of the discourse came, Peter, at the time of the rooster crowing, awakened all of us. We were then in the house, all thirteen of us, of whom the first after Peter was Zacchaeus, thereafter Zephaniah, Joseph, Micah, Eliezer, Phineas, Lazarus, Elisha, and after them I, Clement, and Nicodemus, and thereafter Nicetas and Aquila who formerly were disciples of Simon but finally, by means of Zacchaeus, were instructed so as to be confirmed in the Faith of God through our Lord Jesus the Messiah. Yet from the women not even one was among us. But while the evening lamp still remained, we all came together and sat down, and thus Peter saw that all of us were attentively fixing our eyes upon him. He gave us salutation and immediately, with that salutation, he taught its explanation, saying: "I marvel, O my brethren, at human nature, how it is suitable and prepared for many things. But I have now remembered to tell you something that I have learned by experience, for immediately at midnight I awaken of my own accord and thenceforth I am unable to sleep again. This then has happened to me ever since I have been continually hearing the words of our Lord. Because I have charged the love of them to my mind, I wake up so that after being awakened I may remember, know, and be able to recall them. While therefore I was doing this, because I was joyfully vigilant, a custom possessed me to awaken even if there is nothing for me to contemplate. And through the same custom, by some hidden cause that occurs to me, I am suddenly transformed. In this way, then, another custom is mixed and transformed with the former custom, truly as much as is suitable and right without being so much as unnatural, for it is not possible to go completely without sleep, otherwise not even the night would have been made suitable for the restfulness of sleep."
(Rec. 2:2) And after I heard, I said: "You have spoken well, O Peter; for one custom is transformed by another custom. Wherefore even when I first journeyed by sea, as darkness and dizziness initially seized me, I was put off because of this, for I could not bear the smell and acridity of the sea. And then after a few days, I became accustomed and easily endured the voyage, and I ate something with a sailor that before seven years ago was a food I never would have tasted. But now from a second custom, hunger comes over me in that hour wherein I ate with the sailor, for even this, through previous experience, I know shall again be transformed by custom. However, I believe you that it has thus happened to you to awaken. But now within its time, because it is useful, you wanted to mention it so that even we would want to thrust away a little sleep from ourselves, so that in this way we could find the teaching brought near to us. For after the digestion of a meal, by nature the mind is receptive to the quiet of the night and easily finds remembrance of the things that are said."
(Rec. 2:2) And after I heard, I said: "You have spoken well, O Peter; for one custom is transformed by another custom. Wherefore even when I first journeyed by sea, as darkness and dizziness initially seized me, I was put off because of this, for I could not bear the smell and acridity of the sea. And then after a few days, I became accustomed and easily endured the voyage, and I ate something with a sailor that before seven years ago was a food I never would have tasted. But now from a second custom, hunger comes over me in that hour wherein I ate with the sailor, for even this, through previous experience, I know shall again be transformed by custom. However, I believe you that it has thus happened to you to awaken. But now within its time, because it is useful, you wanted to mention it so that even we would want to thrust away a little sleep from ourselves, so that in this way we could find the teaching brought near to us. For after the digestion of a meal, by nature the mind is receptive to the quiet of the night and easily finds remembrance of the things that are said."
(Rec. 2:3) But Peter was greatly happy about this, for I had understood the helpful occasion of his account, and he commended me. Then openly, for the sake of alerting all of us about this matter, he began to speak thus: "The time now is accordingly appropriate for me to inquire about that which is set before us. I speak, then, concerning Simon: how shall I know what his planning and what his actions are? If anyone knows this, do not neglect telling it to me, for it would be a great help for me to know this. For if we have a commandment on account of foods first to inquire and learn who is worthy, so that we may yet receive a meal with him, how is it not increasingly more urgent for us to know to whom we owe the words of Eternal Life so that he may believe? For when we are careful and have diligence about not throwing pearls to swine, (Matt. 7:6) how then is it not wicked to throw the words of Eternal Life to every contrary person for dishonor?
(Rec. 2:3) But Peter was greatly happy about this, for I had understood the helpful occasion of his account, and he commended me. Then openly, for the sake of alerting all of us about this matter, he began to speak thus: "The time now is accordingly appropriate for me to inquire about that which is set before us. I speak, then, concerning Simon: how shall I know what his planning and what his actions are? If anyone knows this, do not neglect telling it to me, for it would be a great help for me to know this. For if we have a commandment on account of foods first to inquire and learn who is worthy, so that we may yet receive a meal with him, how is it not increasingly more urgent for us to know to whom we owe the words of Eternal Life so that he may believe? For when we are careful and have diligence about not throwing pearls to swine, (Matt. 7:6) how then is it not wicked to throw the words of Eternal Life to every contrary person for dishonor?
(Rec. 2:4) "But furthermore, it is appropriate for me to know who this man is because of this. For if I learn about him by his manners that he is honest with the things of which no person is doubtful, especially those acknowledged of the Fear of God--that is I say, sobriety, justice, mercy, meekness, and the things corresponding to them that everyone knows to be good even if they profess unwillingly--then it is right, on account of the things in which he is manifestly honest, for us to give him the knowledge lacking to him so that the bad things that are found of his conduct can be cleansed from his mind. But if I learn about him that he is opposed to these matters, as being ruled by things that are manifestly sinful, it is only appropriate for me to reprove him and bear witness against him, so that perhaps indeed he will change his planning and conduct. For those who are thus after testimony, it is not right to reveal the Mysteries concerning the Knowledge of God to them before they are turned back in their deeds and rectified. But if perhaps he will come and be provoked with us to speak of things not proper for him to speak, because he is disorderly in his behavior, it is prudently fitting for us to mock him because it is inappropriate to be interrogated continually on account of people who are idiotic listeners, those who already will think of us as ignorant of something and rage at us because of this, as thus we would become divided and greatly injured while they are ignorant of our thinking."
(Rec. 2:4) "But furthermore, it is appropriate for me to know who this man is because of this. For if I learn about him by his manners that he is honest with the things of which no person is doubtful, especially those acknowledged of the Fear of God--that is I say, sobriety, justice, mercy, meekness, and the things corresponding to them that everyone knows to be good even if they profess unwillingly--then it is right, on account of the things in which he is manifestly honest, for us to give him the knowledge lacking to him so that the bad things that are found of his conduct can be cleansed from his mind. But if I learn about him that he is opposed to these matters, as being ruled by things that are manifestly sinful, it is only appropriate for me to reprove him and bear witness against him, so that perhaps indeed he will change his planning and conduct. For those who are thus after testimony, it is not right to reveal the Mysteries concerning the Knowledge of God to them before they are turned back in their deeds and rectified. But if perhaps he will come and be provoked with us to speak of things not proper for him to speak, because he is disorderly in his behavior, it is prudently fitting for us to mock him because it is inappropriate to be interrogated continually on account of people who are idiotic listeners, those who already will think of us as ignorant of something and rage at us because of this, as thus we would become divided and greatly injured while they are ignorant of our thinking."
(Rec. 2:5) Now after Peter told us these things, Nicetas asked of him permission to speak; and when Peter allowed him, he said: "Forgive me, O Peter, for I am greatly afraid lest in the disputation with Simon you shall be found inferior. For it happens whenever one person speaks the truth, he cannot prevail because the listeners are either indiscriminate, prejudiced to the contrary, or without care for the better, as they desire victory for whomever they give preference. But with all these things, Simon is also a cunning and crafty sophist who has grown strong in the objections and stratagems of syllogisms; but more grievous and evil than all, he is also greatly skilled in sorceries. Wherefore I fear lest-- on account of his being strongly fortified from every side in the presence of those hearers who do not know him--when he will speak lies, they shall be considered truths by them, for not even we would have been able to escape from him and believe in Jesus if we had not been a help to him in his deeds through sorcery and recognized that he was a deceiver."
(Rec. 2:5) Now after Peter told us these things, Nicetas asked of him permission to speak; and when Peter allowed him, he said: "Forgive me, O Peter, for I am greatly afraid lest in the disputation with Simon you shall be found inferior. For it happens whenever one person speaks the truth, he cannot prevail because the listeners are either indiscriminate, prejudiced to the contrary, or without care for the better, as they desire victory for whomever they give preference. But with all these things, Simon is also a cunning and crafty sophist who has grown strong in the objections and stratagems of syllogisms; but more grievous and evil than all, he is also greatly skilled in sorceries. Wherefore I fear lest-- on account of his being strongly fortified from every side in the presence of those hearers who do not know him--when he will speak lies, they shall be considered truths by them, for not even we would have been able to escape from him and believe in Jesus if we had not been a help to him in his deeds through sorcery and recognized that he was a deceiver."
(Rec. 2:6) And after Nicetas said these things, even Aquila asked that he might also permit him to say something, and he proceeded to say: "Receive also me and my good will toward you, for I too am in conflict like Nicetas. And do not disdain me because of this, because for a person to be concerned about his friend comes from love, but to ignore a person is no less than hatred. For I call witness to God that it is not because you are inferior in my eyes as if, being feeble in disputation, I fear lest you shall be found inferior to Simon, for indeed I have never been present while you have conducted a disputation. Wherefore I do not know the matters pertaining to you, but I do know the impieties of this one. Yet I am concerned about your honor, also about the souls of the listeners, and before everything about the truth. For in everything that he wills he is an able sorcerer, because he especially has no friends. Indeed, we accurately know all these things, for from our youth we were ministering helpers for him in his impieties, and if we were not verily in truth Friends of God, even until now we would have been erroneously working his same things with him. However, the Love of God that was innate within us was able to turn away the enemy to evil and the children of the house to good. Wherefore I surmise that our case was not without Providence first to become his friends, to ascertain how he performs those deeds of wonder, and afterward to get an idea of him and flee from him. For who would not marvel at the wonders done by him, so as to think of him as a god come down from the heavens for the salvation of human beings? But I confess about my own affairs that if I had not been his helper in the things done by him, even I would have been compelled. Wherefore it was not a great matter of ours to depart and flee from him, for we knew that he did these things by sorcery as a man who is a sorcerer and a magician. But if you also want to accurately know all the matters pertaining to him--whose son he is, from where he comes, what he wants, the matters pertaining to him, and how these are the things that he has done--hear now:
(Rec. 2:6) And after Nicetas said these things, even Aquila asked that he might also permit him to say something, and he proceeded to say: "Receive also me and my good will toward you, for I too am in conflict like Nicetas. And do not disdain me because of this, because for a person to be concerned about his friend comes from love, but to ignore a person is no less than hatred. For I call witness to God that it is not because you are inferior in my eyes as if, being feeble in disputation, I fear lest you shall be found inferior to Simon, for indeed I have never been present while you have conducted a disputation. Wherefore I do not know the matters pertaining to you, but I do know the impieties of this one. Yet I am concerned about your honor, also about the souls of the listeners, and before everything about the truth. For in everything that he wills he is an able sorcerer, because he especially has no friends. Indeed, we accurately know all these things, for from our youth we were ministering helpers for him in his impieties, and if we were not verily in truth Friends of God, even until now we would have been erroneously working his same things with him. However, the Love of God that was innate within us was able to turn away the enemy to evil and the children of the house to good. Wherefore I surmise that our case was not without Providence first to become his friends, to ascertain how he performs those deeds of wonder, and afterward to get an idea of him and flee from him. For who would not marvel at the wonders done by him, so as to think of him as a god come down from the heavens for the salvation of human beings? But I confess about my own affairs that if I had not been his helper in the things done by him, even I would have been compelled. Wherefore it was not a great matter of ours to depart and flee from him, for we knew that he did these things by sorcery as a man who is a sorcerer and a magician. But if you also want to accurately know all the matters pertaining to him--whose son he is, from where he comes, what he wants, the matters pertaining to him, and how these are the things that he has done--hear now:
(Rec. 2:7; Hom. 2:22) "This Simon's father is Antonius and his mother is Rachel from the people of the Samaritans and the village of Gitthonin. He is a sorcerer and has greatly educated himself in the science of the Greeks. He has also been exalted and inspired, and he wants it to be thought that he is a power above the Creator. Concerning himself he mysteriously says: `I am the Messiah and I am called "the Standing One."' But he uses this name because he says, `I am indissoluble,' as if his body were transfixed with divine power so as to be able to preserve himself throughout all time. Wherefore he was called `the Standing One,' as if he cannot fall under decay.
(Rec. 2:7; Hom. 2:22) "This Simon's father is Antonius and his mother is Rachel from the people of the Samaritans and the village of Gitthonin. He is a sorcerer and has greatly educated himself in the science of the Greeks. He has also been exalted and inspired, and he wants it to be thought that he is a power above the Creator. Concerning himself he mysteriously says: `I am the Messiah and I am called "the Standing One."' But he uses this name because he says, `I am indissoluble,' as if his body were transfixed with divine power so as to be able to preserve himself throughout all time. Wherefore he was called `the Standing One,' as if he cannot fall under decay.
(Rec. 2:8; Hom. 2:24) "For after John the Baptist was killed, as even you know, Dositheus received authority over this very sect with thirty elect and one woman called `Sihra,' as if the thirty were to be the course of the moon. This Simon--I know not how--for the sake of loving vainglory, met Dositheus and with a false friendship requested of him that, when any one from those thirty should die, he would immediately be appointed in the place of the one who died--for not even before a trial does one enter in and become appointed, nor of that number is anyone added or subtracted. On account of this, all the remainder of those who adhere to them, because of desiring to be deemed worthy of a place, exhibit the manners that are acceptable to their order, so that, after the death of one man from the thirty, they may appoint from those men adhering to them someone they choose who is worthy of the place of the one who died. Therefore, Dositheus was revered in many things, and when the number diminished he appointed Simon.
(Rec. 2:8; Hom. 2:24) "For after John the Baptist was killed, as even you know, Dositheus received authority over this very sect with thirty elect and one woman called `Sihra,' as if the thirty were to be the course of the moon. This Simon--I know not how--for the sake of loving vainglory, met Dositheus and with a false friendship requested of him that, when any one from those thirty should die, he would immediately be appointed in the place of the one who died--for not even before a trial does one enter in and become appointed, nor of that number is anyone added or subtracted. On account of this, all the remainder of those who adhere to them, because of desiring to be deemed worthy of a place, exhibit the manners that are acceptable to their order, so that, after the death of one man from the thirty, they may appoint from those men adhering to them someone they choose who is worthy of the place of the one who died. Therefore, Dositheus was revered in many things, and when the number diminished he appointed Simon.
(Rec. 2:9) "But Simon, after a little while, fell in love with her who is called `Sihra,' and to us he narrated all his own affairs: how, being a sorcerer and loving her who is called `Sihra,' he loves glory and because of dishonor was unwilling to hastily draw near to her for desire. But he told us, `With patience I am able to make an outward show,' if even we would help him with the things he desires, and he promised as a reward for this service of ours that he would grant us to be reckoned as gods and worthy of all honors. He told us that all his possessions would be ours: `Only consent to me in this, that I shall be your chief--I who through sorcery am able to work many signs so that we shall be able to establish our glory and renown. For surely if they wish to seize us, I am able to become invisible, and when I want to be seen I am seen. And if I must flee, I can bore through a mountain and pass through as if it were soft clay. If I should throw myself down from a high mountain, it is as if heavily carried I descend to the earth. I can free myself and make those who have bound us to be bound, and if the prison house has been shut up, I can open the gate. I can give the breath of life to images so that those who see them shall think that they are human beings. I can create new plants with life so that they bring forth shoots from the earth that shall blossom in an hour. And if I will throw myself into the fire, I am not burned. I can transform myself and appear to have the faces of two different persons. I can become a sheep and appear as a goat. I can give a beard to an infant. I can fly through the air. I can exhibit gold, make kings, and I can stupefy them and be worshiped. I can be deemed worthy of praises by every person so that they will make an image of me in order to serve and worship me as if a god. And whatever is sought out of the many things that I say, whatever I wish I am able to do. For behold, many things are done as experiments on account of me. For surely at one time, when Rachel my mother ordered me to go to the harvest, I commanded a sickle that was lying there to go and reap, and it thus produced over ten times as much. I have produced new plants that are mysterious to the imagination, I have made an artichoke sprout in an hour's notice, and I have bored through this nearby mountain.'
(Rec. 2:9) "But Simon, after a little while, fell in love with her who is called `Sihra,' and to us he narrated all his own affairs: how, being a sorcerer and loving her who is called `Sihra,' he loves glory and because of dishonor was unwilling to hastily draw near to her for desire. But he told us, `With patience I am able to make an outward show,' if even we would help him with the things he desires, and he promised as a reward for this service of ours that he would grant us to be reckoned as gods and worthy of all honors. He told us that all his possessions would be ours: `Only consent to me in this, that I shall be your chief--I who through sorcery am able to work many signs so that we shall be able to establish our glory and renown. For surely if they wish to seize us, I am able to become invisible, and when I want to be seen I am seen. And if I must flee, I can bore through a mountain and pass through as if it were soft clay. If I should throw myself down from a high mountain, it is as if heavily carried I descend to the earth. I can free myself and make those who have bound us to be bound, and if the prison house has been shut up, I can open the gate. I can give the breath of life to images so that those who see them shall think that they are human beings. I can create new plants with life so that they bring forth shoots from the earth that shall blossom in an hour. And if I will throw myself into the fire, I am not burned. I can transform myself and appear to have the faces of two different persons. I can become a sheep and appear as a goat. I can give a beard to an infant. I can fly through the air. I can exhibit gold, make kings, and I can stupefy them and be worshiped. I can be deemed worthy of praises by every person so that they will make an image of me in order to serve and worship me as if a god. And whatever is sought out of the many things that I say, whatever I wish I am able to do. For behold, many things are done as experiments on account of me. For surely at one time, when Rachel my mother ordered me to go to the harvest, I commanded a sickle that was lying there to go and reap, and it thus produced over ten times as much. I have produced new plants that are mysterious to the imagination, I have made an artichoke sprout in an hour's notice, and I have bored through this nearby mountain.'
(Rec. 2:10) "Now while he was saying these things about plants and boring through the mountain, we were astounded that he was false even to me, as if intending to deceive us about himself--for we knew that these things were so from former generations, but he wanted to be glorified as having done them. Therefore, after we heard these things and others more impious than them, we hastened according to his will and spread many rumors and told many lies about him--and these things before he would do any of the things that he promised--so that people would think him to be a god.
(Rec. 2:10) "Now while he was saying these things about plants and boring through the mountain, we were astounded that he was false even to me, as if intending to deceive us about himself--for we knew that these things were so from former generations, but he wanted to be glorified as having done them. Therefore, after we heard these things and others more impious than them, we hastened according to his will and spread many rumors and told many lies about him--and these things before he would do any of the things that he promised--so that people would think him to be a god.
(Rec. 2:11; Hom. 2:24) "Nevertheless, in the beginning when he (Simon) was among the thirty Disciples of Dositheus, he was accusing Dositheus before them: `He does not purely teach you doctrine, and he does this not as through spite, but because he is ignorant.' And when in time Dositheus grew enraged with his excessive accusing--for with guile Simon intended to destroy him in order to sway the mind of the many and show himself to be the Standing One--in a rage he went to the house of their teaching, as was customary, and found Simon and beat him, but the rod seemed to pass through Simon as if through smoke. And Dositheus was astonished because of this and said to him: `If you are the Standing One, even I will worship you.' And when Simon said, `I am he,' Dositheus knew that he himself was not the Standing One, and he fell down and worshiped him. Thus he placed himself lower among those twenty-nine elect, and in his own expected place he established Simon and commanded that everyone should listen to him. Now when Simon stood in Dositheus' expected place, Dositheus, who received the place of Simon, fell down and died.
(Rec. 2:11; Hom. 2:24) "Nevertheless, in the beginning when he (Simon) was among the thirty Disciples of Dositheus, he was accusing Dositheus before them: `He does not purely teach you doctrine, and he does this not as through spite, but because he is ignorant.' And when in time Dositheus grew enraged with his excessive accusing--for with guile Simon intended to destroy him in order to sway the mind of the many and show himself to be the Standing One--in a rage he went to the house of their teaching, as was customary, and found Simon and beat him, but the rod seemed to pass through Simon as if through smoke. And Dositheus was astonished because of this and said to him: `If you are the Standing One, even I will worship you.' And when Simon said, `I am he,' Dositheus knew that he himself was not the Standing One, and he fell down and worshiped him. Thus he placed himself lower among those twenty-nine elect, and in his own expected place he established Simon and commanded that everyone should listen to him. Now when Simon stood in Dositheus' expected place, Dositheus, who received the place of Simon, fell down and died.
(Rec. 2:12; Hom. 2:25) "Therefore, after the death of Dositheus, Simon took Sihra; and he goes about until now, as you see, deceiving the multitude and saying that `I am more powerful than the Creator, for I am able to do something greater.' And concerning Sihra, who is with him, he says: `From the highest heavens she descended into the world, and she is namely "Wisdom"-- the mother of everything--for whose sake the Greeks and Barbarians were gathered together with a semblance of the form of her truth. For if in truth she exists within the eon relative to the first god, then she was revealed to that first one alone.' However, as he persuasively says these things while mixed with the fables of the Greeks, he deceives many. Now, I want to mention something that I saw. For when this Sihra of his was in a tower and a great multitude had quickly gathered for a sight of her and stood on all sides of the tower, she, from all sides of the tower and from all the windows, seemed to appear to the entire multitude as if she were gazing out. And he worked many wonders so that human beings would be astounded and think of him that he is perchance indeed the God of all.
(Rec. 2:12; Hom. 2:25) "Therefore, after the death of Dositheus, Simon took Sihra; and he goes about until now, as you see, deceiving the multitude and saying that `I am more powerful than the Creator, for I am able to do something greater.' And concerning Sihra, who is with him, he says: `From the highest heavens she descended into the world, and she is namely "Wisdom"-- the mother of everything--for whose sake the Greeks and Barbarians were gathered together with a semblance of the form of her truth. For if in truth she exists within the eon relative to the first god, then she was revealed to that first one alone.' However, as he persuasively says these things while mixed with the fables of the Greeks, he deceives many. Now, I want to mention something that I saw. For when this Sihra of his was in a tower and a great multitude had quickly gathered for a sight of her and stood on all sides of the tower, she, from all sides of the tower and from all the windows, seemed to appear to the entire multitude as if she were gazing out. And he worked many wonders so that human beings would be astounded and think of him that he is perchance indeed the God of all.
(Rec. 2:13; Hom. 2:26) "But to Nicetas and I (Aquila), when we had asked him whether it was possible for him to explain to us how these things can be effected through sorcery and what the nature of these things accordingly is, Simon affirmed that he would be able to speak as if to his beloved friends. And he began to speak thus: `I have made the soul of an innocent child, who was violently killed and summoned by secret adjurations, to follow me so that it will only do everything that I command it.' And when I said to him, `Is it possible for a soul to do such things?' he returned me the answer: `I want you to be assured of this, that, second after God, the soul of every human being is able to make visitation once it has stripped off the great darkness of the body and possesses foreknowledge. For this reason, even for necromancy--the divination of the dead--do people call and raise it up.' But I returned him an answer: `For what reason, then, do the souls of the slain not take vengeance upon those who killed them?' And Simon said: `Remember what I told you, for when it has gone forth out of the body it shall also possess foreknowledge.' I said to him, `I remember,' and he returned me an answer: `Because in the instant it goes out from the body, immediately, since it foreknows everything, it is convinced that there is a Judgment, and every person, in the place of the evil things that they have here committed, yields their retribution and judgment. Wherefore it does not now want vengeance to be exacted from those who harmed it on account of the evils that it too has committed here, being sorrowful. But with all of them, the angels who stand over them do not even allow them to go forth or do anything.' And I again returned him an answer: `If they do not allow them to come here or do whatever they want, how can they come and fulfill the will of the sorcerer who calls upon them?' And he told me: `Even while they want to go, they do not allow them, but when they have adjured the angels with an oath that is great and exalted, because they have the excuse of the violence of our adjuring them, they give us the souls of those whom we seek, as it is not they who are reckoned violent offenders, but we who bring violence upon them.' Thereupon my friend Nicetas, who you see, because he was no longer able to endure, hastily responded the thing that even I was prepared to do, for I was previously intending to find him out in all these matters. But then Nicetas said to him: `You then do not fear the Day of Judgment, who compel angels by violence, call upon souls, deceive human beings, and barter with many to be believed as a god? But how can you even convince us that there is no Judgment, as certain people from the Jews allege, and also that souls are not immortal, as some people suppose, while you see them with your own eyes and remember the Judgment from God that is upon human beings, as you say?'
(Rec. 2:13; Hom. 2:26) "But to Nicetas and I (Aquila), when we had asked him whether it was possible for him to explain to us how these things can be effected through sorcery and what the nature of these things accordingly is, Simon affirmed that he would be able to speak as if to his beloved friends. And he began to speak thus: `I have made the soul of an innocent child, who was violently killed and summoned by secret adjurations, to follow me so that it will only do everything that I command it.' And when I said to him, `Is it possible for a soul to do such things?' he returned me the answer: `I want you to be assured of this, that, second after God, the soul of every human being is able to make visitation once it has stripped off the great darkness of the body and possesses foreknowledge. For this reason, even for necromancy--the divination of the dead--do people call and raise it up.' But I returned him an answer: `For what reason, then, do the souls of the slain not take vengeance upon those who killed them?' And Simon said: `Remember what I told you, for when it has gone forth out of the body it shall also possess foreknowledge.' I said to him, `I remember,' and he returned me an answer: `Because in the instant it goes out from the body, immediately, since it foreknows everything, it is convinced that there is a Judgment, and every person, in the place of the evil things that they have here committed, yields their retribution and judgment. Wherefore it does not now want vengeance to be exacted from those who harmed it on account of the evils that it too has committed here, being sorrowful. But with all of them, the angels who stand over them do not even allow them to go forth or do anything.' And I again returned him an answer: `If they do not allow them to come here or do whatever they want, how can they come and fulfill the will of the sorcerer who calls upon them?' And he told me: `Even while they want to go, they do not allow them, but when they have adjured the angels with an oath that is great and exalted, because they have the excuse of the violence of our adjuring them, they give us the souls of those whom we seek, as it is not they who are reckoned violent offenders, but we who bring violence upon them.' Thereupon my friend Nicetas, who you see, because he was no longer able to endure, hastily responded the thing that even I was prepared to do, for I was previously intending to find him out in all these matters. But then Nicetas said to him: `You then do not fear the Day of Judgment, who compel angels by violence, call upon souls, deceive human beings, and barter with many to be believed as a god? But how can you even convince us that there is no Judgment, as certain people from the Jews allege, and also that souls are not immortal, as some people suppose, while you see them with your own eyes and remember the Judgment from God that is upon human beings, as you say?'
(Rec. 2:14) "And Simon, because of these things, grew pale in his color and he returned an answer: `Do not think of me that I am a man of your generation, for I am neither a sorcerer nor a lover of Sihra nor the son of Antonius. For before Rachel, my mother, had intercourse with him, while she was still a virgin she conceived me. Because I am able to become as great or small as I wish, I therefore appeared as a human being among humans. And for the sake of a test, I have first chosen you as friends for me, so that I may place you in the heavens and in hidden places after the test. Therefore I have falsely asserted human things about myself so that I may fully know what kind of love you hold for me.' But I, Aquila, after having heard these things, despised him, being astounded at his unashamed impudence. And I blushed for him and feared lest something should happen to us because of him. I gestured to Nicetas to be compliant with him alongside me and I said to him: `Do not be angry, for you are a god over us corruptible humans--you who are incorruptible. However, receive our sincere affection, for until now we did not know who you were so that we might believe divine things about you, as we had neither discovered the truth nor known that you are the one sought by us.'
(Rec. 2:14) "And Simon, because of these things, grew pale in his color and he returned an answer: `Do not think of me that I am a man of your generation, for I am neither a sorcerer nor a lover of Sihra nor the son of Antonius. For before Rachel, my mother, had intercourse with him, while she was still a virgin she conceived me. Because I am able to become as great or small as I wish, I therefore appeared as a human being among humans. And for the sake of a test, I have first chosen you as friends for me, so that I may place you in the heavens and in hidden places after the test. Therefore I have falsely asserted human things about myself so that I may fully know what kind of love you hold for me.' But I, Aquila, after having heard these things, despised him, being astounded at his unashamed impudence. And I blushed for him and feared lest something should happen to us because of him. I gestured to Nicetas to be compliant with him alongside me and I said to him: `Do not be angry, for you are a god over us corruptible humans--you who are incorruptible. However, receive our sincere affection, for until now we did not know who you were so that we might believe divine things about you, as we had neither discovered the truth nor known that you are the one sought by us.'
(Rec. 2:15) "Therefore we audaciously spoke these things and others like them to him, and he, foolish and confused, thought that he had deceived me. And furthermore, being exceedingly haughty, he responded to us: `I will have mercy upon you because of your love for me, who am a god--for you loved when you did not know me, and you sought me while you were ignorant. For if you do not know, to be a god is to become as small and great as much as one pleases, but in this way I have appeared to human beings. I am now beginning to tell you the truth. At one time by my power I changed air into water, transformed water into blood, made them become firm flesh, formed a new human child, and made manifest a greater work than the One Who made the world--for the Maker of the world made a human being out of earth, but I, from pure air, have done something that is more difficult. And I dissolved him and restored him into air, but I formed an image in his likeness and placed it in my home's interior for the sake of a demonstration and remembrance.' And after he said these things, we knew that it was the boy who had violently died and whose soul he willed for everything serving him, as he had said."
(Rec. 2:15) "Therefore we audaciously spoke these things and others like them to him, and he, foolish and confused, thought that he had deceived me. And furthermore, being exceedingly haughty, he responded to us: `I will have mercy upon you because of your love for me, who am a god--for you loved when you did not know me, and you sought me while you were ignorant. For if you do not know, to be a god is to become as small and great as much as one pleases, but in this way I have appeared to human beings. I am now beginning to tell you the truth. At one time by my power I changed air into water, transformed water into blood, made them become firm flesh, formed a new human child, and made manifest a greater work than the One Who made the world--for the Maker of the world made a human being out of earth, but I, from pure air, have done something that is more difficult. And I dissolved him and restored him into air, but I formed an image in his likeness and placed it in my home's interior for the sake of a demonstration and remembrance.' And after he said these things, we knew that it was the boy who had violently died and whose soul he willed for everything serving him, as he had said."
(Rec. 2:16) Peter then, after hearing these things, cried and said: "I wonder at the great Patience of God and the presumption of human beings from of old. For what reason shall thence be able to persuade Simon to confess that God judges when the wicked and sinners have acted, while he accordingly thinks that he is served by souls with things that he desires? In truth, then, they are not souls, but they are demons that beguile him. Therefore he has convinced himself that souls are immortal and judged on account of things they do here, and that he especially sees by deed something that is believed by us through reason. For what if demons are beguiling him, but he thinks he is seeing the beings of souls? By all this he multiplies evil. But when will he acknowledge that he acts and works wickedly, or that he shall be judged because of these things, for he at once makes himself an enemy to God and is rash with these things--things that are not even lawful to be spoken? But thus, O my brethren, for some people it is not because they have a lack of proof that they will not be convinced of the Word of the Fear of God, but because of the magnitude of their own sins or the wicked preconception of the things that are placed in their mind. Wherefore they are not even able to earnestly believe.
(Rec. 2:16) Peter then, after hearing these things, cried and said: "I wonder at the great Patience of God and the presumption of human beings from of old. For what reason shall thence be able to persuade Simon to confess that God judges when the wicked and sinners have acted, while he accordingly thinks that he is served by souls with things that he desires? In truth, then, they are not souls, but they are demons that beguile him. Therefore he has convinced himself that souls are immortal and judged on account of things they do here, and that he especially sees by deed something that is believed by us through reason. For what if demons are beguiling him, but he thinks he is seeing the beings of souls? By all this he multiplies evil. But when will he acknowledge that he acts and works wickedly, or that he shall be judged because of these things, for he at once makes himself an enemy to God and is rash with these things--things that are not even lawful to be spoken? But thus, O my brethren, for some people it is not because they have a lack of proof that they will not be convinced of the Word of the Fear of God, but because of the magnitude of their own sins or the wicked preconception of the things that are placed in their mind. Wherefore they are not even able to earnestly believe.
(Rec. 2:17) "However, because love for the Creator of the world is sufficient to rescue and save those who love Him, the Evil One has diffused himself in order to make human beings enemies toward Him. Wherefore he has even confuted them and is for the open injustice of people from among them. For I call witness of heaven and earth, that if it had been permitted by God for the Evil One to cause human beings to sin as much as he wanted, then already, even from of old, all human beings would have perished. But God does not grant this to him because of His Mercy, for if they were holding fast and trusting in the love of Him, all human beings would be rescued and saved, although on account of the sins of fools they would be chastised because of His Justice. But now, many have been convicted who are enemies of God, and the Evil One enters into their conscience and presents himself to them as if he were better than the Creator. But to some of them, when they are watchful, he appears with the illusion of phantoms and promises things more excellent than the Creator. But he will do these same things by reason of the justice that he has forsaken, and it is permitted to him."
(Rec. 2:17) "However, because love for the Creator of the world is sufficient to rescue and save those who love Him, the Evil One has diffused himself in order to make human beings enemies toward Him. Wherefore he has even confuted them and is for the open injustice of people from among them. For I call witness of heaven and earth, that if it had been permitted by God for the Evil One to cause human beings to sin as much as he wanted, then already, even from of old, all human beings would have perished. But God does not grant this to him because of His Mercy, for if they were holding fast and trusting in the love of Him, all human beings would be rescued and saved, although on account of the sins of fools they would be chastised because of His Justice. But now, many have been convicted who are enemies of God, and the Evil One enters into their conscience and presents himself to them as if he were better than the Creator. But to some of them, when they are watchful, he appears with the illusion of phantoms and promises things more excellent than the Creator. But he will do these same things by reason of the justice that he has forsaken, and it is permitted to him."
(Rec. 2:18) And against these things Aquila said: "Why then are human beings at fault, if the Evil One, being transformed and exalted however he pleases, promises things more excellent than the Creator?" And Peter said: "I think there is nothing more just than this, but listen how this is so and give me an answer. If your son, who has grown up with all instruction and Providence, and has become a man by means of you, should yet desert you in his ingratitude and give to another who is richer the honor that he owes you, and on account of greater profit reject his natural father, would you say that he has acted justly, or has he acted wickedly?" And Aquila returned him an answer: "It is apparent to everyone that he has acted wickedly." And Peter said: "If you therefore say regarding a human being that this is wicked, how much more especially regarding God Who alone is honorable, for He created the good within us inasmuch as he made us exist from nothing, and He has even promised us that after we please Him here He will give us Life and Eternal Happiness? There is especially no greater evil. Wherefore, so that the unjust shall be reproved, He has allowed the Evil One to appear in many forms and promise strange things as if greatly advantageous. But what if there truly was some strange alien apart from the God Who created us, would it be right and appropriate if we had deserted the One Who is truly our Maker and Father?" And Aquila said: "Forbear and let it not be!" And Peter said: "How then can we say without understanding that, behold, the Evil One by the permission of the One Who is truly God proclaims other gods, either higher than the One Who truly exists or lower than Him, because those who desire to desert their Creator shall be reproved as unjust on the Day of Judgment facing every person. And the unjust shall be rejected from the eternal Kingdom, for to those who truly are his friends, God intends to give them of that which He has to eternity. But these things shall be carefully and accurately explained at another time. However, I wanted to know what Simon finally did."
(Rec. 2:18) And against these things Aquila said: "Why then are human beings at fault, if the Evil One, being transformed and exalted however he pleases, promises things more excellent than the Creator?" And Peter said: "I think there is nothing more just than this, but listen how this is so and give me an answer. If your son, who has grown up with all instruction and Providence, and has become a man by means of you, should yet desert you in his ingratitude and give to another who is richer the honor that he owes you, and on account of greater profit reject his natural father, would you say that he has acted justly, or has he acted wickedly?" And Aquila returned him an answer: "It is apparent to everyone that he has acted wickedly." And Peter said: "If you therefore say regarding a human being that this is wicked, how much more especially regarding God Who alone is honorable, for He created the good within us inasmuch as he made us exist from nothing, and He has even promised us that after we please Him here He will give us Life and Eternal Happiness? There is especially no greater evil. Wherefore, so that the unjust shall be reproved, He has allowed the Evil One to appear in many forms and promise strange things as if greatly advantageous. But what if there truly was some strange alien apart from the God Who created us, would it be right and appropriate if we had deserted the One Who is truly our Maker and Father?" And Aquila said: "Forbear and let it not be!" And Peter said: "How then can we say without understanding that, behold, the Evil One by the permission of the One Who is truly God proclaims other gods, either higher than the One Who truly exists or lower than Him, because those who desire to desert their Creator shall be reproved as unjust on the Day of Judgment facing every person. And the unjust shall be rejected from the eternal Kingdom, for to those who truly are his friends, God intends to give them of that which He has to eternity. But these things shall be carefully and accurately explained at another time. However, I wanted to know what Simon finally did."
(Rec. 2:19; Hom. 3:29) And Nicetas returned him an answer: "Finally, when he perceived that we despised him--for we were telling each other about his sorcery and deeds--we deserted him and were drawn near to Zacchaeus. We told him the same things--those we have even now told you--and then Zacchaeus received us, convinced us of the matters concerning our Lord Jesus the Messiah, educated us in the faith, and confirmed us." And after Nicetas said these things, Zacchaeus, who had gone out a little before, came, entered, and said: "It is now time, O Peter, to go out and speak, for a great multitude has assembled in the courtyard and awaits you. In their midst, as if honored by them, stands Simon." But Peter, so as to pray, ordered me to withdraw-- because I had not yet been washed from the things formerly committed by me in ignorance--and to the rest he said: "Arise to pray, and ask God through His Messiah, with His Mercies that are not lacking and without end, that I will go out for the distinction and Life of the human beings who were created by Him." And after he said these things, he went out into the place of a great courtyard beneath the open air. There many divided multitudes were assembling, and when he then stood up and saw throughout great silence the eyes of all the people beholding him, and then Simon the Sorcerer standing like a warlord, he began to speak thus:
(Rec. 2:19; Hom. 3:29) And Nicetas returned him an answer: "Finally, when he perceived that we despised him--for we were telling each other about his sorcery and deeds--we deserted him and were drawn near to Zacchaeus. We told him the same things--those we have even now told you--and then Zacchaeus received us, convinced us of the matters concerning our Lord Jesus the Messiah, educated us in the faith, and confirmed us." And after Nicetas said these things, Zacchaeus, who had gone out a little before, came, entered, and said: "It is now time, O Peter, to go out and speak, for a great multitude has assembled in the courtyard and awaits you. In their midst, as if honored by them, stands Simon." But Peter, so as to pray, ordered me to withdraw-- because I had not yet been washed from the things formerly committed by me in ignorance--and to the rest he said: "Arise to pray, and ask God through His Messiah, with His Mercies that are not lacking and without end, that I will go out for the distinction and Life of the human beings who were created by Him." And after he said these things, he went out into the place of a great courtyard beneath the open air. There many divided multitudes were assembling, and when he then stood up and saw throughout great silence the eyes of all the people beholding him, and then Simon the Sorcerer standing like a warlord, he began to speak thus:
(Rec. 2:20; Hom. 3:30) "May peace and wellness be with all of you who are prepared to give your right hand to the Truth of God; for those who are joined to His Will are necessarily reckoned as doing something good by Him. They receive for themselves something great: He helps them walk in the path of His Justice. Wherefore it is virtuous first to seek His Justice and His Kingdom: His Justice for the sake of deeds and discipline, and His Kingdom as the reward of the work of endurance, which for the good is the happiness of eternal blessings. But for the wicked who have not been guided according to His Will, He punishes their wickedness here. Therefore, for us it is useful and necessary, as timely, to ascertain the Will of God, so that we may also be able to act and do. And whatever we do on account of the presence of a good reward shall make it possible. But if, before actions and deeds, we come to a disputation to inquire and question things neither present nor apparent to us, while lacking understanding, we shall fail, for even the time of each person among us is short and, that we are judged on account of works, we are judged not on account of knowledge of hidden things. Wherefore it is not meet to leave off seeking what is right for us to do in order to find Eternal Life.
(Rec. 2:20; Hom. 3:30) "May peace and wellness be with all of you who are prepared to give your right hand to the Truth of God; for those who are joined to His Will are necessarily reckoned as doing something good by Him. They receive for themselves something great: He helps them walk in the path of His Justice. Wherefore it is virtuous first to seek His Justice and His Kingdom: His Justice for the sake of deeds and discipline, and His Kingdom as the reward of the work of endurance, which for the good is the happiness of eternal blessings. But for the wicked who have not been guided according to His Will, He punishes their wickedness here. Therefore, for us it is useful and necessary, as timely, to ascertain the Will of God, so that we may also be able to act and do. And whatever we do on account of the presence of a good reward shall make it possible. But if, before actions and deeds, we come to a disputation to inquire and question things neither present nor apparent to us, while lacking understanding, we shall fail, for even the time of each person among us is short and, that we are judged on account of works, we are judged not on account of knowledge of hidden things. Wherefore it is not meet to leave off seeking what is right for us to do in order to find Eternal Life.
(Rec. 2:21) "For if we shall be concerned in this short time of ours with things that are neither present nor helpful to us, we shall go empty of good works as having been brought to naught because of works for the sake of which we are even to be judged, for everything has its own time. For here we must work, but there we shall be recompensed. Therefore, so that we will not fail, let us first seek justice so that thus, as travelers, we will carry good provisions with us-- those that are good deeds--and, as if to a city, we will go to the Kingdom of God. For to those who are upright and honest, because the world was created by Him, He is manifest and made known, as throughout all His Creation the evidence of Him is seen. Therefore, because God is manifest and known, we should seek the things of His Justice and the things of His Kingdom, for on account of the world they shall receive us. But if our mind enjoins us to seek something from among the hidden things before works, as we live because of them, we should convince ourselves with a reason. For it is first appropriate to do good works so that, because of them, we may live there and be refreshed by the Holy Spirit as pure and good, and additionally we shall be able to know all hidden things without investigation because the Holy Spirit shall be with us--things that now, not even if a person were to seek them with unlimited time, not only would he not understand them, but he would greatly err and bring himself to destruction because he did not will to enter into the path of justice by means of the Gate of Life.
(Rec. 2:21) "For if we shall be concerned in this short time of ours with things that are neither present nor helpful to us, we shall go empty of good works as having been brought to naught because of works for the sake of which we are even to be judged, for everything has its own time. For here we must work, but there we shall be recompensed. Therefore, so that we will not fail, let us first seek justice so that thus, as travelers, we will carry good provisions with us-- those that are good deeds--and, as if to a city, we will go to the Kingdom of God. For to those who are upright and honest, because the world was created by Him, He is manifest and made known, as throughout all His Creation the evidence of Him is seen. Therefore, because God is manifest and known, we should seek the things of His Justice and the things of His Kingdom, for on account of the world they shall receive us. But if our mind enjoins us to seek something from among the hidden things before works, as we live because of them, we should convince ourselves with a reason. For it is first appropriate to do good works so that, because of them, we may live there and be refreshed by the Holy Spirit as pure and good, and additionally we shall be able to know all hidden things without investigation because the Holy Spirit shall be with us--things that now, not even if a person were to seek them with unlimited time, not only would he not understand them, but he would greatly err and bring himself to destruction because he did not will to enter into the path of justice by means of the Gate of Life.
(Rec. 2:22) "Wherefore I advise that we should first seek His Justice so that when we shall travel thereon, as if on a highway, we shall be able to overtake the True Prophet, not by swiftness of feet, but by good deeds. And thus we may ask him about the need of the highway and of the city. We want to know these things of ourselves or travel with him and enter into the city with him. We then shall see everything with our own eyes and, after learning, we shall cease and be quiet because they shall become acquainted with everything for us. Be it known to you, therefore, the highway is good discipline and deeds and the travelers of the highway are those who do good things. But the gate is the Prophet and the city is the Kingdom, wherein the Father eternally sits before everyone and makes ready to be seen by those who have pure hearts. Therefore, it should not weary us to travel on the highway, for at the end of the highway there is rest. For even he, the True Prophet, from the beginning of the world hastens us to rest and runs with us to eternity. Therefore he is with us on all days, but when it is necessary for him to be revealed, he is revealed and straightens those who have sought iniquity, turning them with his true words toward his own truth, and he becomes for them a cause of Eternal Life. Therefore my own advice, which is acceptable to the True Prophet, is this: we should first inquire concerning justice, especially those professing to know God. If therefore anyone has something more useful and suitable than this to propose, let him speak only kindly and calmly. For even because of this in the beginning, in the cause of salutation, I prayed that peace would be upon you."
(Rec. 2:22) "Wherefore I advise that we should first seek His Justice so that when we shall travel thereon, as if on a highway, we shall be able to overtake the True Prophet, not by swiftness of feet, but by good deeds. And thus we may ask him about the need of the highway and of the city. We want to know these things of ourselves or travel with him and enter into the city with him. We then shall see everything with our own eyes and, after learning, we shall cease and be quiet because they shall become acquainted with everything for us. Be it known to you, therefore, the highway is good discipline and deeds and the travelers of the highway are those who do good things. But the gate is the Prophet and the city is the Kingdom, wherein the Father eternally sits before everyone and makes ready to be seen by those who have pure hearts. Therefore, it should not weary us to travel on the highway, for at the end of the highway there is rest. For even he, the True Prophet, from the beginning of the world hastens us to rest and runs with us to eternity. Therefore he is with us on all days, but when it is necessary for him to be revealed, he is revealed and straightens those who have sought iniquity, turning them with his true words toward his own truth, and he becomes for them a cause of Eternal Life. Therefore my own advice, which is acceptable to the True Prophet, is this: we should first inquire concerning justice, especially those professing to know God. If therefore anyone has something more useful and suitable than this to propose, let him speak only kindly and calmly. For even because of this in the beginning, in the cause of salutation, I prayed that peace would be upon you."
(Rec. 2:23) And Simon returned an answer against these things: "We do not need peace from you, for peace and agreement are nothing advantageous to the discovery of truth. For even rebels, adulterers, and every gathering of the wicked, is at peace and agreement with itself. Even if we then, for the sake of peace, were to assent to every word brought to us, we would still not be helping the hearers at all. However, we will talk contrary and depart from each other as friends. Wherefore you should not first say `peace,' but `war,' which is its father. And as much as you can, refute error when it does not indiscriminately end for you an advantageous friendship. I want you to know this before all else: whenever two are fighting with each other, there is only peace at the defeat of one of them. Wherefore fight as much as you can, and do not seek peace without war, for this is impossible. But if then it is possible, explain how."
(Rec. 2:23) And Simon returned an answer against these things: "We do not need peace from you, for peace and agreement are nothing advantageous to the discovery of truth. For even rebels, adulterers, and every gathering of the wicked, is at peace and agreement with itself. Even if we then, for the sake of peace, were to assent to every word brought to us, we would still not be helping the hearers at all. However, we will talk contrary and depart from each other as friends. Wherefore you should not first say `peace,' but `war,' which is its father. And as much as you can, refute error when it does not indiscriminately end for you an advantageous friendship. I want you to know this before all else: whenever two are fighting with each other, there is only peace at the defeat of one of them. Wherefore fight as much as you can, and do not seek peace without war, for this is impossible. But if then it is possible, explain how."
(Rec. 2:24) And Peter returned an answer, saying: "Behold, O people, and listen with understanding to whatever it is that I, your brother, propose. Resolve in your mind and think of the world as being a great plain, and from two cities there are two kings who are opposed to each other. From each one of them a certain agent shall go out into the middle, but he who is good shall advise thus: that all of them should be of one mind without killing and slaughter, for it is reckoned better to reconcile themselves so that all of them shall have no war and they may escape and live. But he who is contrary shall say: `Not so, but by war and conflict, so that not he who is worthy, but he who is more powerful shall have life and deliverance among those remaining.' Which one would you choose? As I think, you would choose the better one so that it would peacefully prevail that all of you would escape and live. This then is what I seek. It is not as Simon says, that for the sake of peace we should agree with one another in things that are wickedly spoken, but we should peacefully listen in the love of truth.
(Rec. 2:24) And Peter returned an answer, saying: "Behold, O people, and listen with understanding to whatever it is that I, your brother, propose. Resolve in your mind and think of the world as being a great plain, and from two cities there are two kings who are opposed to each other. From each one of them a certain agent shall go out into the middle, but he who is good shall advise thus: that all of them should be of one mind without killing and slaughter, for it is reckoned better to reconcile themselves so that all of them shall have no war and they may escape and live. But he who is contrary shall say: `Not so, but by war and conflict, so that not he who is worthy, but he who is more powerful shall have life and deliverance among those remaining.' Which one would you choose? As I think, you would choose the better one so that it would peacefully prevail that all of you would escape and live. This then is what I seek. It is not as Simon says, that for the sake of peace we should agree with one another in things that are wickedly spoken, but we should peacefully listen in the love of truth.
(Rec. 2:25) "For when people in a disputation have perceived that their error is confuted, in order to hide it, they begin to make confusion so that their confutation shall not be exposed. Wherefore I seek for the disputation to be conducted with a patient spirit, which is appropriate so that if any of the things spoken might be thought to have been spoken incorrectly, we will allow it to be examined once again by each other, lest something was spoken to the contrary but heard otherwise--because it was not explained well--or if it was spoken well but understood otherwise. Wherefore we should wait for the reasoning of each other so that with the patience of reasoning there may be a reconciliation of the matter and it shall show itself in understanding. Therefore we should not do violence to each other, nor obstruct and cut each other off, nor take to grievances; and we should guard ourselves. But furthermore, we should receive and remember the things that were not spoken well so that, in a completely just way, whatever we have sought shall be able to be found. For we ought to know that whoever is overcome by one knowing the truth has not been defeated, but only the ignorance within him, which is an evil demon, as whoever of his own accord is vigilant against it and drives it out of himself finds the Way of Life and Truth. For the situation before us is to help each other, not to conquer badly by means of it, but in order to know our true Life and be well justified. If therefore in the love of truth we will honestly seek and acknowledge the things that are well spoken, even God, Who knows the will of every person, will secretly yield and give over into the mind of each person of us the things that we are lacking due to the frailty of our reasoning and disputation. Indeed, because He is just, He brings some of us near to the discovery of whatever is lacking, but for others of us He determines that we shall not find even something that is apparent. Therefore, because the Way of God is peaceful, we should conduct our disputation calmly. And now, if anyone wants to inquire with me about something that he desires, I am ready for him. But if no one wants to argue with me, I will begin to speak, and I will place opposite of me the matters that are contrary and refute them."
(Rec. 2:25) "For when people in a disputation have perceived that their error is confuted, in order to hide it, they begin to make confusion so that their confutation shall not be exposed. Wherefore I seek for the disputation to be conducted with a patient spirit, which is appropriate so that if any of the things spoken might be thought to have been spoken incorrectly, we will allow it to be examined once again by each other, lest something was spoken to the contrary but heard otherwise--because it was not explained well--or if it was spoken well but understood otherwise. Wherefore we should wait for the reasoning of each other so that with the patience of reasoning there may be a reconciliation of the matter and it shall show itself in understanding. Therefore we should not do violence to each other, nor obstruct and cut each other off, nor take to grievances; and we should guard ourselves. But furthermore, we should receive and remember the things that were not spoken well so that, in a completely just way, whatever we have sought shall be able to be found. For we ought to know that whoever is overcome by one knowing the truth has not been defeated, but only the ignorance within him, which is an evil demon, as whoever of his own accord is vigilant against it and drives it out of himself finds the Way of Life and Truth. For the situation before us is to help each other, not to conquer badly by means of it, but in order to know our true Life and be well justified. If therefore in the love of truth we will honestly seek and acknowledge the things that are well spoken, even God, Who knows the will of every person, will secretly yield and give over into the mind of each person of us the things that we are lacking due to the frailty of our reasoning and disputation. Indeed, because He is just, He brings some of us near to the discovery of whatever is lacking, but for others of us He determines that we shall not find even something that is apparent. Therefore, because the Way of God is peaceful, we should conduct our disputation calmly. And now, if anyone wants to inquire with me about something that he desires, I am ready for him. But if no one wants to argue with me, I will begin to speak, and I will place opposite of me the matters that are contrary and refute them."
(Rec. 2:26) But when Peter began to speak a discourse exhorting everyone, Simon cut off his discourse and said: "Why are you hastening to discuss things pleasing to yourself, so that deceitfully against them you may bring forth the things that you are prepared to put up for your arguments? And thus to those who are ignorant of your trick, you shall seem to be speaking correctly, although without it ever relating to me it would suit you and establish your reasoning. But even now, because you have valiantly promised to resolve the questioning of anyone who asks you, return me first an answer." And Peter said to him: "I am ready for you, if only you will calmly prepare your words." But Simon returned an answer against these things, saying: "Do you not understand, O ignorant one, that you act contrary to your Teacher, for your seeking peace is alien to your Teacher, who chose war for himself without consideration of any human being? But if you justly request peace from the listeners, your Teacher was acting unjustly, for he said: `I did not come to bring peace on earth, but rather war.' (Matt. 10:34) Therefore, if you do well, he did wrongly, but if he taught you well, you do wrongly, acting without having considered and understood, or you want to do something contrary to what he taught you."
(Rec. 2:26) But when Peter began to speak a discourse exhorting everyone, Simon cut off his discourse and said: "Why are you hastening to discuss things pleasing to yourself, so that deceitfully against them you may bring forth the things that you are prepared to put up for your arguments? And thus to those who are ignorant of your trick, you shall seem to be speaking correctly, although without it ever relating to me it would suit you and establish your reasoning. But even now, because you have valiantly promised to resolve the questioning of anyone who asks you, return me first an answer." And Peter said to him: "I am ready for you, if only you will calmly prepare your words." But Simon returned an answer against these things, saying: "Do you not understand, O ignorant one, that you act contrary to your Teacher, for your seeking peace is alien to your Teacher, who chose war for himself without consideration of any human being? But if you justly request peace from the listeners, your Teacher was acting unjustly, for he said: `I did not come to bring peace on earth, but rather war.' (Matt. 10:34) Therefore, if you do well, he did wrongly, but if he taught you well, you do wrongly, acting without having considered and understood, or you want to do something contrary to what he taught you."
(Rec. 2:27) And Peter returned an answer against these things: "Not even he who sent me acted wrongly for having brought war, and neither do I act contrary to him in wanting to bring peace. But you, without knowledge, have hastily found fault before understanding, for you have not heard that our Teacher told the peacemakers that they would be called the Children of God. (Matt. 5:9) Wherefore I do this not as having been disobedient to my Teacher, for he advised them to make peace for the sake of blessing." And Simon said: "While you intend to make an excuse for yourself, O Peter, you have exposed a greater evil regarding your Teacher, for while he did not come to make peace, he advised others to do this. Furthermore, how does that other saying of his agree with this, for he said: `It is enough for a disciple to be like his master'?" (Matt. 10:25)
(Rec. 2:27) And Peter returned an answer against these things: "Not even he who sent me acted wrongly for having brought war, and neither do I act contrary to him in wanting to bring peace. But you, without knowledge, have hastily found fault before understanding, for you have not heard that our Teacher told the peacemakers that they would be called the Children of God. (Matt. 5:9) Wherefore I do this not as having been disobedient to my Teacher, for he advised them to make peace for the sake of blessing." And Simon said: "While you intend to make an excuse for yourself, O Peter, you have exposed a greater evil regarding your Teacher, for while he did not come to make peace, he advised others to do this. Furthermore, how does that other saying of his agree with this, for he said: `It is enough for a disciple to be like his master'?" (Matt. 10:25)
(Rec. 2:28) And Peter said: "Our Teacher was truly a Prophet and, being at every moment mindful of himself, did not speak things to his contrary, and he did not even advise us to do this, for he said: `I did not come to bring peace, but rather war. And henceforth you shall see that the father sets himself against his son, the son against his father, a man against his wife, wife against man, a mother against her daughter, a daughter against her mother, a brother against his brother, a mother-in-law against her daughter-in-law, and a friend against his friends.' (Matt. 10:34-35) (Luke 12:53) He promised to make great peace and learning, for in the beginning, because he wanted every person to be saved and live, he sent them out and encouraged every person to endure the lot of their trial. He indeed gave blessing to the poor, for on account of their poverty they are able to receive the Kingdom of Heaven, so that for the sake of a good hope they could be happy with this and not deal falsely and covet, for covetousness is one of the deadly sins. And furthermore, he promised the hungry and thirsty that they would be satisfied with eternal blessings so that they might easily endure their poverty and be unwilling to do wrong by anything. In like manner, then, he gave blessing to those who are pure in their heart. Thus, by this means they may see God, as every person who wants this must agree not to pollute his mind with a wicked desire.
(Rec. 2:28) And Peter said: "Our Teacher was truly a Prophet and, being at every moment mindful of himself, did not speak things to his contrary, and he did not even advise us to do this, for he said: `I did not come to bring peace, but rather war. And henceforth you shall see that the father sets himself against his son, the son against his father, a man against his wife, wife against man, a mother against her daughter, a daughter against her mother, a brother against his brother, a mother-in-law against her daughter-in-law, and a friend against his friends.' (Matt. 10:34-35) (Luke 12:53) He promised to make great peace and learning, for in the beginning, because he wanted every person to be saved and live, he sent them out and encouraged every person to endure the lot of their trial. He indeed gave blessing to the poor, for on account of their poverty they are able to receive the Kingdom of Heaven, so that for the sake of a good hope they could be happy with this and not deal falsely and covet, for covetousness is one of the deadly sins. And furthermore, he promised the hungry and thirsty that they would be satisfied with eternal blessings so that they might easily endure their poverty and be unwilling to do wrong by anything. In like manner, then, he gave blessing to those who are pure in their heart. Thus, by this means they may see God, as every person who wants this must agree not to pollute his mind with a wicked desire.
(Rec. 2:29) "However, while making use of this proposition, our Teacher was instructing and teaching that, in the beginning with peace, even those who are in tribulation should abide with a patience wherein their justice is able to be preserved. Then he gave woe to those who are rich in pleasure and luxuries. Wherefore they should turn and give to the needy so that they will not, on account of their need, sin by things that are necessary and required. And they should give of their own things, for while they had a commandment to love their neighbors, they did not even love them in their tribulation. Now while he was saying these things, he had convinced some of them, but others of them were becoming enemies against him. He afterward advised those who had been convinced by him to make peace with one another, for he said: `Blessed are the peacemakers, for they shall be called "the Children of God."' (Matt. 5:9) But he has promised war to those who have disobeyed and chosen hostility for themselves. This is the warning by which he said: `From now on you shall see a son separated from his father, a man from his wife, a daughter from her mother, a brother from his brother, a mother-in-law from her daughter-in-law, a friend from his friend, and a man's enemies are the children of his house.' (Matt. 10:35-36) (Luke 12:53) For after there has been a warning in all houses, those who have repented, straightened their way of life, and been saved, shall live. But those who were ashamed, and remained as they were, were increasingly grieved, and much more than before they had shown themselves sinners and become lost.
(Rec. 2:29) "However, while making use of this proposition, our Teacher was instructing and teaching that, in the beginning with peace, even those who are in tribulation should abide with a patience wherein their justice is able to be preserved. Then he gave woe to those who are rich in pleasure and luxuries. Wherefore they should turn and give to the needy so that they will not, on account of their need, sin by things that are necessary and required. And they should give of their own things, for while they had a commandment to love their neighbors, they did not even love them in their tribulation. Now while he was saying these things, he had convinced some of them, but others of them were becoming enemies against him. He afterward advised those who had been convinced by him to make peace with one another, for he said: `Blessed are the peacemakers, for they shall be called "the Children of God."' (Matt. 5:9) But he has promised war to those who have disobeyed and chosen hostility for themselves. This is the warning by which he said: `From now on you shall see a son separated from his father, a man from his wife, a daughter from her mother, a brother from his brother, a mother-in-law from her daughter-in-law, a friend from his friend, and a man's enemies are the children of his house.' (Matt. 10:35-36) (Luke 12:53) For after there has been a warning in all houses, those who have repented, straightened their way of life, and been saved, shall live. But those who were ashamed, and remained as they were, were increasingly grieved, and much more than before they had shown themselves sinners and become lost.
(Rec. 2:30) "But he did this at the end of the time given for teaching, and he reproved the Scribes and Pharisees on account of their bad doctrine and dishonest deeds, and truly it was not for all of them, but only for those to whom the teaching from Moses had been delivered. They hid it as if it were a key fit for the Temple of the Kingdom. These things, then, he testified about faithful Moses, for he ministered throughout the entire Temple. And so our Lord has commanded even us to do thus, for when he sent forth us Apostles to preach he told us: `Whatsoever city or house into which you enter, proclaim peace within that house. And if there shall be present a son of peace, your peace shall come upon them; but if not, your peace shall return upon you. And when you go out from there, shake off the dust of your feet. It shall be more tolerable for the land of Sodom and Gomorrah on the Day of Judgment than for that city or that house.' (Matt. 10:11-15) (Luke 10:5-6) But it is not with kindness, for he told us we must shake off the dust of our feet upon the disobedient before they shall be reproved. (Luke 10:11)
(Rec. 2:30) "But he did this at the end of the time given for teaching, and he reproved the Scribes and Pharisees on account of their bad doctrine and dishonest deeds, and truly it was not for all of them, but only for those to whom the teaching from Moses had been delivered. They hid it as if it were a key fit for the Temple of the Kingdom. These things, then, he testified about faithful Moses, for he ministered throughout the entire Temple. And so our Lord has commanded even us to do thus, for when he sent forth us Apostles to preach he told us: `Whatsoever city or house into which you enter, proclaim peace within that house. And if there shall be present a son of peace, your peace shall come upon them; but if not, your peace shall return upon you. And when you go out from there, shake off the dust of your feet. It shall be more tolerable for the land of Sodom and Gomorrah on the Day of Judgment than for that city or that house.' (Matt. 10:11-15) (Luke 10:5-6) But it is not with kindness, for he told us we must shake off the dust of our feet upon the disobedient before they shall be reproved. (Luke 10:11)
(Rec. 2:31) "And now even we act in accordance with our Teacher, as we are the first to speak peacefully, talking so that without disturbance every person may be able to be saved and live. But when some have therewith been dishonest and unreceptive, thenceforth shall we fight against them, knowing that we have been compelled by them to confront their deficiency. For not infrequently do we fight against the same thing, the same thing that brings against the believers enmity, war, and persecution by means of the unbelievers, for the believers wisely cause peace to turn back upon themselves from those who hate it. Wherefore I am able to do this even to you now after testimony. But if I were not a worker of truthfulness, I would have already consented to you only for the sake of a peace of my own sort with you that could bring to naught many nearby who are ignorant of a concealed motive. I seek now not that peace which shall reconcile one with another as you think, but only silence, calmness, and endurance, so that with a patient spirit the things that are said without uproar might be able to be understood by this nearby multitude, and they shall be spared from division and worthy to stand by for future counsel. For when they are divided in their thinking, naught is possible except that they should fall: `For every kingdom that is divided against itself is destroyed.'(Matt. 12:25) And against these things, now, speak whatever you will."
(Rec. 2:31) "And now even we act in accordance with our Teacher, as we are the first to speak peacefully, talking so that without disturbance every person may be able to be saved and live. But when some have therewith been dishonest and unreceptive, thenceforth shall we fight against them, knowing that we have been compelled by them to confront their deficiency. For not infrequently do we fight against the same thing, the same thing that brings against the believers enmity, war, and persecution by means of the unbelievers, for the believers wisely cause peace to turn back upon themselves from those who hate it. Wherefore I am able to do this even to you now after testimony. But if I were not a worker of truthfulness, I would have already consented to you only for the sake of a peace of my own sort with you that could bring to naught many nearby who are ignorant of a concealed motive. I seek now not that peace which shall reconcile one with another as you think, but only silence, calmness, and endurance, so that with a patient spirit the things that are said without uproar might be able to be understood by this nearby multitude, and they shall be spared from division and worthy to stand by for future counsel. For when they are divided in their thinking, naught is possible except that they should fall: `For every kingdom that is divided against itself is destroyed.'(Matt. 12:25) And against these things, now, speak whatever you will."
(Rec. 2:32) And Simon said: "You do not understand the laboriousness of your ignorance and, affirming the words of your Teacher, you speak as if it were granted to him for your sake to have been a Prophet--he who I am able to demonstrate to have contradicted himself in many things. Therefore, immediately from this saying you have now said, I will make a reproof of him, for you have said that your Teacher said: `Every kingdom, city, or house that shall be divided against itself shall not stand.' (Matt. 12:25) But in another place he said: `I am the sword that divides those who are within the house. And from now on you shall see the father separated from his son, the mother from her daughter, the brother from his brother, a mother-in-law from her daughter-in- law, and a friend from his friend. For if there shall be five in one house, three shall be divided against two. But if there shall be three, two shall be divided against one.' (Matt. 10:34-35) (Luke 12:51-53) Therefore, because everything divided must fall, the one who makes division is the cause of the falling, and thus he is wicked. Say something cunning against this."
(Rec. 2:32) And Simon said: "You do not understand the laboriousness of your ignorance and, affirming the words of your Teacher, you speak as if it were granted to him for your sake to have been a Prophet--he who I am able to demonstrate to have contradicted himself in many things. Therefore, immediately from this saying you have now said, I will make a reproof of him, for you have said that your Teacher said: `Every kingdom, city, or house that shall be divided against itself shall not stand.' (Matt. 12:25) But in another place he said: `I am the sword that divides those who are within the house. And from now on you shall see the father separated from his son, the mother from her daughter, the brother from his brother, a mother-in-law from her daughter-in- law, and a friend from his friend. For if there shall be five in one house, three shall be divided against two. But if there shall be three, two shall be divided against one.' (Matt. 10:34-35) (Luke 12:51-53) Therefore, because everything divided must fall, the one who makes division is the cause of the falling, and thus he is wicked. Say something cunning against this."
(Rec. 2:33) And Peter said: "Shamelessly and hastily, O Simon, do you find fault with things that you do not understand. However, I will first proceed making a defense of the first thing wherein you found fault with me, that I presuppose the words of my Teacher and make an exposition with them. Our Lord, when he sent forth us Apostles, commanded us how we should teach the Gentiles all the things that he commanded us. Therefore we cannot even speak them after the manner that we heard them, for he did not command us to speak them, but only to teach concerning them how each one of them is according to the truth. But he also does not permit us to speak of our own because we are Apostles. For the sake of these things we have been sent out to take up and speak only about them--that is, he sent us to establish and strengthen his words by means of examples. Now if I say something that our Lord who sent me did not say, I am a false apostle, as having permitted myself to speak something unacceptable to him. For whoever does something like this errs, thinking himself better than the one who sent him, and he says things inferior and deficient apart from anything acceptable to the one who sent him. One who does wrong or edits them, speaking over them, and one who is then received because he believes--yea, not even such is truly an Apostle. Only according to the consistency of things that are reckoned inconsistent is one able to show that he acts as an Apostle. But he is reckoned and not proven to be an Apostle, for it is not proper that if someone does something similar to another, he is one who has been found to resemble him. However, for the sake of the assurance of the hearers, it is right that in a few words I should make my argument that I now remain to make, even though I am not pleasing you. However, if I attempt to do this, I hope together with the one who sent me that it shall not be possible for me to be reproved, for he was a Prophet and was all the time faithful. But if he was not a Prophet, let us first query this."
(Rec. 2:33) And Peter said: "Shamelessly and hastily, O Simon, do you find fault with things that you do not understand. However, I will first proceed making a defense of the first thing wherein you found fault with me, that I presuppose the words of my Teacher and make an exposition with them. Our Lord, when he sent forth us Apostles, commanded us how we should teach the Gentiles all the things that he commanded us. Therefore we cannot even speak them after the manner that we heard them, for he did not command us to speak them, but only to teach concerning them how each one of them is according to the truth. But he also does not permit us to speak of our own because we are Apostles. For the sake of these things we have been sent out to take up and speak only about them--that is, he sent us to establish and strengthen his words by means of examples. Now if I say something that our Lord who sent me did not say, I am a false apostle, as having permitted myself to speak something unacceptable to him. For whoever does something like this errs, thinking himself better than the one who sent him, and he says things inferior and deficient apart from anything acceptable to the one who sent him. One who does wrong or edits them, speaking over them, and one who is then received because he believes--yea, not even such is truly an Apostle. Only according to the consistency of things that are reckoned inconsistent is one able to show that he acts as an Apostle. But he is reckoned and not proven to be an Apostle, for it is not proper that if someone does something similar to another, he is one who has been found to resemble him. However, for the sake of the assurance of the hearers, it is right that in a few words I should make my argument that I now remain to make, even though I am not pleasing you. However, if I attempt to do this, I hope together with the one who sent me that it shall not be possible for me to be reproved, for he was a Prophet and was all the time faithful. But if he was not a Prophet, let us first query this."
(Rec. 2:34) And Simon said: "I do not need to learn this, but rather how does this agree with that? For if it can be demonstrated that this does not agree with that, it shall have been shown that he is not a Prophet." And Peter said: "But if I first demonstrate that he is a Prophet, even the things that are thought inconsistent are not inconsistent. For no one is a Prophet on account of a consistency of words, because many are able to do this. Therefore, while consistency does not make a Prophet manifest, much more especially not even inconsistency, because there are many things that are thought by people to be inconsistent with one another but that truly have a mutual consistency within themselves. In a similar way, even foolish things are thought consistent with one another, but through questioning there is an inconsistency within them. Wherefore, I say that there is no other way that is more straightforward than this for an inquiry and proof that these things are accordingly so. But we should first ascertain whether he is a Prophet who spoke the things that are thought to be inconsistent. For if he is a Prophet, the things that are thought to be inconsistent have consistency within them but are misunderstood. And now, even if I will say that I am an Apostle of my own accord, I am not an Apostle. By this I would not be speaking the things of the one who sent us. And even if of my own accord I will not contradict myself, with appropriateness I am not to be believed, for this is not my charge. And now, know that we speak nothing of our own accord, but all are the words of the one who sent us and commanded us to teach--that is, we will make confirmation of the truth of his words."
(Rec. 2:34) And Simon said: "I do not need to learn this, but rather how does this agree with that? For if it can be demonstrated that this does not agree with that, it shall have been shown that he is not a Prophet." And Peter said: "But if I first demonstrate that he is a Prophet, even the things that are thought inconsistent are not inconsistent. For no one is a Prophet on account of a consistency of words, because many are able to do this. Therefore, while consistency does not make a Prophet manifest, much more especially not even inconsistency, because there are many things that are thought by people to be inconsistent with one another but that truly have a mutual consistency within themselves. In a similar way, even foolish things are thought consistent with one another, but through questioning there is an inconsistency within them. Wherefore, I say that there is no other way that is more straightforward than this for an inquiry and proof that these things are accordingly so. But we should first ascertain whether he is a Prophet who spoke the things that are thought to be inconsistent. For if he is a Prophet, the things that are thought to be inconsistent have consistency within them but are misunderstood. And now, even if I will say that I am an Apostle of my own accord, I am not an Apostle. By this I would not be speaking the things of the one who sent us. And even if of my own accord I will not contradict myself, with appropriateness I am not to be believed, for this is not my charge. And now, know that we speak nothing of our own accord, but all are the words of the one who sent us and commanded us to teach--that is, we will make confirmation of the truth of his words."
(Rec. 2:35) And Simon said: "Teach me how it is consistent that, if divisions cause falling, he has claimed to save and rescue if he is the one who has made them? How is he good?" And Peter said: "Hear how all consistency corresponds to what is preached to you, for it would be inconsistent had our Teacher said, `Every kingdom, city, and house cannot stand if it is divided,' (Matt. 12:25) and also said this same thing was bad. But he promised that he would do this for the sake of good things, and this is entirely appropriate. Listen, because everything divided cannot stand, whether evil or good, he is the one who divides those who are in error with the Word of Truth in order that error may fall. In this way, evil also wants to divide truth with some erroneous eloquence, so that the truth shall not be able to stand." And Simon said: "It is not evident whether your Teacher divided error, rather than truth, in order for it to fall." And Peter said: "This is another inquiry. If therefore it is agreeable to you that everything divided must fall, there is now something remaining for me to show if you will peacefully ask, for our Jesus speaks truth and divides error in order that it may be destroyed and fall."
(Rec. 2:35) And Simon said: "Teach me how it is consistent that, if divisions cause falling, he has claimed to save and rescue if he is the one who has made them? How is he good?" And Peter said: "Hear how all consistency corresponds to what is preached to you, for it would be inconsistent had our Teacher said, `Every kingdom, city, and house cannot stand if it is divided,' (Matt. 12:25) and also said this same thing was bad. But he promised that he would do this for the sake of good things, and this is entirely appropriate. Listen, because everything divided cannot stand, whether evil or good, he is the one who divides those who are in error with the Word of Truth in order that error may fall. In this way, evil also wants to divide truth with some erroneous eloquence, so that the truth shall not be able to stand." And Simon said: "It is not evident whether your Teacher divided error, rather than truth, in order for it to fall." And Peter said: "This is another inquiry. If therefore it is agreeable to you that everything divided must fall, there is now something remaining for me to show if you will peacefully ask, for our Jesus speaks truth and divides error in order that it may be destroyed and fall."
(Rec. 2:36) And Simon said: "Leave off this word of peace that you frequently mention and speak in a few words something that you know and profess." And Peter said: "Why are you afraid of frequently hearing about peace? Or did you not know that the end of the justice of the Law is peace? For from sins come contentions, to which correspond wars, and thus by listening to the Law peace occurs on account of not sinning. But even within a disputation, if in the love of truth some will dispute against one another, then by these actions surely they will not sin." And Simon said: "You seem to me incapable of saying in a few words what you know and profess." And Peter said: "I speak according to my own will without arrangement because I have not been constrained by your intermittent questioning. However, by my own will I hasten intermittently to say something that is of common benefit. Wherefore in a few words I say that there is One God Who made the world, Who for the sake of justice faithfully recompenses everything and everyone according to his deeds at some time. However, I know that as a counter argument a great many words may prevail over this."
(Rec. 2:36) And Simon said: "Leave off this word of peace that you frequently mention and speak in a few words something that you know and profess." And Peter said: "Why are you afraid of frequently hearing about peace? Or did you not know that the end of the justice of the Law is peace? For from sins come contentions, to which correspond wars, and thus by listening to the Law peace occurs on account of not sinning. But even within a disputation, if in the love of truth some will dispute against one another, then by these actions surely they will not sin." And Simon said: "You seem to me incapable of saying in a few words what you know and profess." And Peter said: "I speak according to my own will without arrangement because I have not been constrained by your intermittent questioning. However, by my own will I hasten intermittently to say something that is of common benefit. Wherefore in a few words I say that there is One God Who made the world, Who for the sake of justice faithfully recompenses everything and everyone according to his deeds at some time. However, I know that as a counter argument a great many words may prevail over this."
(Rec. 2:37) And Simon said: "I am astounded at the keenness of your thinking; nevertheless, I do not accept your incorrect opinion, for you have wisely foreseen in the things spoken what disconfirms you and you have already confessed that even you know by argument that a great many words may prevail over it. For nothing can establish the assertion of yours that it is in truth immediately so, that there is One God Who made the world. First of all, who agrees with you in this?--I think none of the Greeks, nor idiots, nor the philosophers, but not even the most ignorant or feeble of the Jews, nor I who know their Law." And Peter returned an answer: "Leave off talking about the opinion of others. Tell me yourself--for you are near to me and I am near to you--what seems right to you?" And Simon said: "I could speak what I truly know, but it wearies me and I fear, being cognizant that if I say something that is not agreeable to you, nor to these uninstructed multitudes whom you please, on account of your confusion you will stop up your ears and flee because there is nothing for you to say against these things. But the undiscerning multitudes will help you and receive you, for you are to them an easy teacher of the things with which they are accustomed. But they will despise me, as though I were deceiving them with a new and false hope and wanting to be contrary and confuse the thinking of all of them."
(Rec. 2:37) And Simon said: "I am astounded at the keenness of your thinking; nevertheless, I do not accept your incorrect opinion, for you have wisely foreseen in the things spoken what disconfirms you and you have already confessed that even you know by argument that a great many words may prevail over it. For nothing can establish the assertion of yours that it is in truth immediately so, that there is One God Who made the world. First of all, who agrees with you in this?--I think none of the Greeks, nor idiots, nor the philosophers, but not even the most ignorant or feeble of the Jews, nor I who know their Law." And Peter returned an answer: "Leave off talking about the opinion of others. Tell me yourself--for you are near to me and I am near to you--what seems right to you?" And Simon said: "I could speak what I truly know, but it wearies me and I fear, being cognizant that if I say something that is not agreeable to you, nor to these uninstructed multitudes whom you please, on account of your confusion you will stop up your ears and flee because there is nothing for you to say against these things. But the undiscerning multitudes will help you and receive you, for you are to them an easy teacher of the things with which they are accustomed. But they will despise me, as though I were deceiving them with a new and false hope and wanting to be contrary and confuse the thinking of all of them."
(Rec. 2:38) And Peter said: "Why have you already linked us together as if we were not separate? Is it only because you have nothing true to say? But if you have aught, begin to speak without preparing these handiworks, if you are confident about the words spoken by you. And if something you say does not please the people, they may depart, but if they will stand by, being compelled by arguments, they may be convinced. But only begin to speak that which is both agreeable and pleasing to you." And Simon said: "I say that there are many gods, but one is the hidden God of them all." And Peter asked him: "Are you able to demonstrate this God, Whom you say is hidden, from the Scriptures that the Jews believe in, or from others of which we all are unaware from the Greeks, or from those writings of your own? First demonstrate that they are prophetic, so that by secure demonstration we may believe in them."
(Rec. 2:38) And Peter said: "Why have you already linked us together as if we were not separate? Is it only because you have nothing true to say? But if you have aught, begin to speak without preparing these handiworks, if you are confident about the words spoken by you. And if something you say does not please the people, they may depart, but if they will stand by, being compelled by arguments, they may be convinced. But only begin to speak that which is both agreeable and pleasing to you." And Simon said: "I say that there are many gods, but one is the hidden God of them all." And Peter asked him: "Are you able to demonstrate this God, Whom you say is hidden, from the Scriptures that the Jews believe in, or from others of which we all are unaware from the Greeks, or from those writings of your own? First demonstrate that they are prophetic, so that by secure demonstration we may believe in them."
(Rec. 2:39) And Simon said: "I am able to give you demonstrations from only the Law of the Jews. For it is manifest to everyone who professes the Fear of God that it is necessary to boast oneself with it, even if it is for each person to make up his own mind. For it gives counsel concerning the entire faith of those who profess the Fear of God, as this same Law belongs to the One Who created the world. Wherefore even if a person will speak truth or falsehoods, if he will not construct arguments from it of the things that he professes, it is impossible for him to be received. Wherefore I, being complete in the knowledge of the Law, have rightly said that there are many gods and one is their hidden Ruler Who is their God. But that there are many gods, the Law testifies to me first from the appearance of the Serpent, by means of it saying to the first woman Eve, `On the day you eat from the Tree of Knowledge, you shall become like God,' (Gen. 3:5) that is, like those who made the human being. Indeed, after they ate, God himself testifies, saying: `Behold, Adam has become like one of us.' (Gen. 3:22) Therefore, there are many gods who were also his makers, for even in the beginning God says thus to those who were with Him, `Let us make a human being;' (Gen. 1:26) and furthermore even His saying, `Let us drive him out;' (Gen. 3:22) also, `Come, let us go down and divide them into languages,' (Gen. 11:7) shows there are many gods. Furthermore, it is written, `You shall not revile the gods, nor curse the princes of your people;' (Exod. 22:28) but also this, `The LORD alone ruled over them, and there was no strange god with Him,' (Deut. 32:12) shows that there are many gods. However, I could present many other sayings from the Law, both apparent and obscure, for there are many. One of them was chosen by lot to be the god for the Jewish people. But it is not concerning Him that I speak, but rather concerning the god of this One whom the Jews did not even know, for he is not even their God, but only of those who have known him."
(Rec. 2:39) And Simon said: "I am able to give you demonstrations from only the Law of the Jews. For it is manifest to everyone who professes the Fear of God that it is necessary to boast oneself with it, even if it is for each person to make up his own mind. For it gives counsel concerning the entire faith of those who profess the Fear of God, as this same Law belongs to the One Who created the world. Wherefore even if a person will speak truth or falsehoods, if he will not construct arguments from it of the things that he professes, it is impossible for him to be received. Wherefore I, being complete in the knowledge of the Law, have rightly said that there are many gods and one is their hidden Ruler Who is their God. But that there are many gods, the Law testifies to me first from the appearance of the Serpent, by means of it saying to the first woman Eve, `On the day you eat from the Tree of Knowledge, you shall become like God,' (Gen. 3:5) that is, like those who made the human being. Indeed, after they ate, God himself testifies, saying: `Behold, Adam has become like one of us.' (Gen. 3:22) Therefore, there are many gods who were also his makers, for even in the beginning God says thus to those who were with Him, `Let us make a human being;' (Gen. 1:26) and furthermore even His saying, `Let us drive him out;' (Gen. 3:22) also, `Come, let us go down and divide them into languages,' (Gen. 11:7) shows there are many gods. Furthermore, it is written, `You shall not revile the gods, nor curse the princes of your people;' (Exod. 22:28) but also this, `The LORD alone ruled over them, and there was no strange god with Him,' (Deut. 32:12) shows that there are many gods. However, I could present many other sayings from the Law, both apparent and obscure, for there are many. One of them was chosen by lot to be the god for the Jewish people. But it is not concerning Him that I speak, but rather concerning the god of this One whom the Jews did not even know, for he is not even their God, but only of those who have known him."
(Rec. 2:40) And after Peter heard, he said: "Do not fear, O Simon, for we are neither stopping up our ears nor fleeing. For it is ours first to show this against your false case: One alone is God, Who is the Creator of the heavens and the earth, and of all those who are called `gods' He is the only God. If then I can show that there is no other new god, but only He, you will confess now that there is no greater error and crime than the one you have committed." And Simon said: "Why, indeed, although I am unwilling to confess it, would not those who are nearby testify that for their sake even this is the disputation?"
(Rec. 2:40) And after Peter heard, he said: "Do not fear, O Simon, for we are neither stopping up our ears nor fleeing. For it is ours first to show this against your false case: One alone is God, Who is the Creator of the heavens and the earth, and of all those who are called `gods' He is the only God. If then I can show that there is no other new god, but only He, you will confess now that there is no greater error and crime than the one you have committed." And Simon said: "Why, indeed, although I am unwilling to confess it, would not those who are nearby testify that for their sake even this is the disputation?"
(Rec. 2:41) And Peter said: "Listen so that you may know, first of all, that even if there are infinite beings that are called `gods,' they are however beneath that One of the Jews, of Whom there is none greater and not even is any like Him nor equal to Him. It is written that the Prophet Moses spoke thus to them: `The LORD your God is the God of gods and the LORD of lords, the great God.' (Deut. 10:17) Therefore, there are many called `gods,' but One is greater than them all, and He is the God of the Jews. He is the God even of those called `gods,' for it is not the case that if a person was called `a god' that he truly is a god. Indeed, even Moses was called `the god of Pharaoh,' (Exod. 7:1) and everyone admits that he was a human being. But also the judges were called `gods,' and behold, they are visibly mortal. Even the idols of the Gentiles are called `gods,' and all of us know that they are not; but this was visited upon the wicked as a punishment from above. Because they did not know the One Who truly is God, anything whatsoever can become a god to them, for they did not want to receive knowledge of the One capable of bestowing everything and know Him. Wherefore they were delivered over to things that cannot do anything so that they shall not even receive any of the things they desire when they ask them, for they are lifeless. But from the living, they are not even able to yield or harm anything, for they are under the authority of the One.
(Rec. 2:41) And Peter said: "Listen so that you may know, first of all, that even if there are infinite beings that are called `gods,' they are however beneath that One of the Jews, of Whom there is none greater and not even is any like Him nor equal to Him. It is written that the Prophet Moses spoke thus to them: `The LORD your God is the God of gods and the LORD of lords, the great God.' (Deut. 10:17) Therefore, there are many called `gods,' but One is greater than them all, and He is the God of the Jews. He is the God even of those called `gods,' for it is not the case that if a person was called `a god' that he truly is a god. Indeed, even Moses was called `the god of Pharaoh,' (Exod. 7:1) and everyone admits that he was a human being. But also the judges were called `gods,' and behold, they are visibly mortal. Even the idols of the Gentiles are called `gods,' and all of us know that they are not; but this was visited upon the wicked as a punishment from above. Because they did not know the One Who truly is God, anything whatsoever can become a god to them, for they did not want to receive knowledge of the One capable of bestowing everything and know Him. Wherefore they were delivered over to things that cannot do anything so that they shall not even receive any of the things they desire when they ask them, for they are lifeless. But from the living, they are not even able to yield or harm anything, for they are under the authority of the One.
(Rec. 2:42) "Indeed, `God' is mentioned in three distinct ways: the One yea Who truly is, also one sent from the One Who truly is, and one ruling by the authority of his sender may be addressed by the Name of God Who sent him--as he listens to the Name of His Authority, obedience shall be reckoned to the honor of the One Who sent him. Wherefore when an angel appears to a person, if the man has wisdom, having a likeness of truth for the proof of this knowledge in the way that even Moses did and those who received the truth from Moses, he asks about the name of the angel who has appeared. And thereafter constraining him a little before, he mentions the God above himself and confesses Him to be the LORD, as he (the angel) is not God. The LORD indeed enables a person to become anything granted to him, because He apportions him to guide the people given over to him. But he cannot say that he is God after questioning, for it is not permitted to one who truly is not Him to testify this about himself. Indeed, the Most High is the only God. He divided the entire earth into seventy-two parts and appointed princes over them. And the one greater than them, after God, is the Prince of the angels who flee and take refuge with the God Who divides. He was appointed in order to guide God-fearing people and also those who, not by their own accord but by God, were called `the gods of the wicked,' as they have authority over their lives similar to God in the way that even Moses was appointed for Pharaoh and the judges who are judged. Wherefore indeed is it written, `You shall not revile the gods and you shall not curse the princes of your people,' (Exod. 22:28) for the judges of the Jews shall be renowned as gods. But the Messiah is the god of those judges--he who is even the Judge of all. But truly, neither angels nor human beings nor any created thing can actually be gods, for they have a necessity placed over them as is becoming: for the angels to suffer, for human beings to die, and then for the Creation to be dissolved. Or as in truth, anything He has made He wills and whatever He wills He will make. This One alone rightly and appropriately is God, Who is not only alive but is also able to grant others to live, for whatever He gives, even He can take it away whenever He wills.
(Rec. 2:42) "Indeed, `God' is mentioned in three distinct ways: the One yea Who truly is, also one sent from the One Who truly is, and one ruling by the authority of his sender may be addressed by the Name of God Who sent him--as he listens to the Name of His Authority, obedience shall be reckoned to the honor of the One Who sent him. Wherefore when an angel appears to a person, if the man has wisdom, having a likeness of truth for the proof of this knowledge in the way that even Moses did and those who received the truth from Moses, he asks about the name of the angel who has appeared. And thereafter constraining him a little before, he mentions the God above himself and confesses Him to be the LORD, as he (the angel) is not God. The LORD indeed enables a person to become anything granted to him, because He apportions him to guide the people given over to him. But he cannot say that he is God after questioning, for it is not permitted to one who truly is not Him to testify this about himself. Indeed, the Most High is the only God. He divided the entire earth into seventy-two parts and appointed princes over them. And the one greater than them, after God, is the Prince of the angels who flee and take refuge with the God Who divides. He was appointed in order to guide God-fearing people and also those who, not by their own accord but by God, were called `the gods of the wicked,' as they have authority over their lives similar to God in the way that even Moses was appointed for Pharaoh and the judges who are judged. Wherefore indeed is it written, `You shall not revile the gods and you shall not curse the princes of your people,' (Exod. 22:28) for the judges of the Jews shall be renowned as gods. But the Messiah is the god of those judges--he who is even the Judge of all. But truly, neither angels nor human beings nor any created thing can actually be gods, for they have a necessity placed over them as is becoming: for the angels to suffer, for human beings to die, and then for the Creation to be dissolved. Or as in truth, anything He has made He wills and whatever He wills He will make. This One alone rightly and appropriately is God, Who is not only alive but is also able to grant others to live, for whatever He gives, even He can take it away whenever He wills.
(Rec. 2:43) "Wherefore thus proclaims the Scripture in the presence of the God of the Jews: `See now, see that I, I and no other apart from Me, kill and even I make alive; I smite and even I heal; and there is none who delivers out of My Hands.' (Deut. 32:39) Indeed, there is not even a god furthermore who is a hidden power with Him, for it is not said: `There is a savior and a killer.' Again, the Scripture of the Jews gives warning, because it knew the future imaginations of those who were still to be, for they would profess other gods in the earth or in the heavens apart from the One Who truly is God. It says: `The LORD your God is the God in the heavens above and in the earth beneath, and there is no other apart from Him.' (Deut. 4:39) How then does anyone dare to say that there is another god apart from the One of the Jews? It is not for me to say. But furthermore, it says: `To the LORD your God belong the heavens, the heaven of heavens, the earth, and all that is in them. And for your fathers, He chose to love them and you after them.' (Deut. 10:14-15) Thus in every way the Scripture gave warning that the One Who created the world is alone truly God. Even those of their opinion, however, are in accordance with the Word.
(Rec. 2:43) "Wherefore thus proclaims the Scripture in the presence of the God of the Jews: `See now, see that I, I and no other apart from Me, kill and even I make alive; I smite and even I heal; and there is none who delivers out of My Hands.' (Deut. 32:39) Indeed, there is not even a god furthermore who is a hidden power with Him, for it is not said: `There is a savior and a killer.' Again, the Scripture of the Jews gives warning, because it knew the future imaginations of those who were still to be, for they would profess other gods in the earth or in the heavens apart from the One Who truly is God. It says: `The LORD your God is the God in the heavens above and in the earth beneath, and there is no other apart from Him.' (Deut. 4:39) How then does anyone dare to say that there is another god apart from the One of the Jews? It is not for me to say. But furthermore, it says: `To the LORD your God belong the heavens, the heaven of heavens, the earth, and all that is in them. And for your fathers, He chose to love them and you after them.' (Deut. 10:14-15) Thus in every way the Scripture gave warning that the One Who created the world is alone truly God. Even those of their opinion, however, are in accordance with the Word.
(Rec. 2:44) "Also this do I say to you: even if yea there were truly gods, they are beneath the One of the Jews Who created everything. For thus says the Scripture to the Jews: `The LORD your God is the God of gods and the LORD of lords.' (Deut. 10:17) And for the sake of the One Whom the Scripture recognizes to be justly reigning, it says, `You shall fear the LORD your God and Him alone shall you serve;' (Deut. 6:13) (Deut. 10:20) and again: `Hear, O Israel, the LORD your God is One.' (Deut. 6:4) Wherefore when they were accordingly confirmed with this opinion in their thinking, immediately having been saved all together, all of them cried out and said as having partaken of a drop of the Holy Spirit, `Who is like You among the gods, O LORD?' (Exod. 15:11) and again: `Who is like our God?' (Ps. 18:31) Now afterward, as they were able to receive the greatness of Principality and sole rule--which Moses denominated many times due to the need of the people--he introduced purity of service and said: `You shall not make mention of the names of gods.' (Exod. 23:13) He recalled the same thing, then, by which the curse came upon the Serpent, and he said: `Because it first mentioned gods, it was condemned to eat dust. For this reason, the mouth that first spoke of many gods shall be filled with dust.' But if you even begin to introduce many gods and dilute the true word with the introduction of some other better god, you are craftily intending to make a desolation of the soul.
(Rec. 2:44) "Also this do I say to you: even if yea there were truly gods, they are beneath the One of the Jews Who created everything. For thus says the Scripture to the Jews: `The LORD your God is the God of gods and the LORD of lords.' (Deut. 10:17) And for the sake of the One Whom the Scripture recognizes to be justly reigning, it says, `You shall fear the LORD your God and Him alone shall you serve;' (Deut. 6:13) (Deut. 10:20) and again: `Hear, O Israel, the LORD your God is One.' (Deut. 6:4) Wherefore when they were accordingly confirmed with this opinion in their thinking, immediately having been saved all together, all of them cried out and said as having partaken of a drop of the Holy Spirit, `Who is like You among the gods, O LORD?' (Exod. 15:11) and again: `Who is like our God?' (Ps. 18:31) Now afterward, as they were able to receive the greatness of Principality and sole rule--which Moses denominated many times due to the need of the people--he introduced purity of service and said: `You shall not make mention of the names of gods.' (Exod. 23:13) He recalled the same thing, then, by which the curse came upon the Serpent, and he said: `Because it first mentioned gods, it was condemned to eat dust. For this reason, the mouth that first spoke of many gods shall be filled with dust.' But if you even begin to introduce many gods and dilute the true word with the introduction of some other better god, you are craftily intending to make a desolation of the soul.
(Rec. 2:45) "But as for us, you will not find us consenting to your effrontery. For if we shall err and agree with you, when we are judged the excuse of saying that you beguiled us does not at all help us because it did not even help the first woman who wrongly believed and said, `The Serpent beguiled me,' (Gen. 3:13) for she received the punishment of death. Wherefore the good Moses reminded the people about the Dominion of the One God and he exhorted them, saying, `Take heed and do not stray from the LORD your God,' (Deut. 8:11) and he reminded them with that same word by which even the woman who erred made an excuse; and she was not at all helped. But with all these things, even if the True Prophet of God appeared, gave signs and wonders so that we would believe, and then told us to worship other gods apart from the God of the Jews, we still ought not to believe him. For thus the Law of God has taught us through the Tradition that has purely kept the Word: `If there shall arise among you a prophet or a dreamer of dreams, who shall give you a sign or a wonder, and there shall come to pass for you the sign or wonder that he gives you, and he tells you to go and serve other gods whom you do not know, you shall not listen to the words of that prophet or that dreamer of dreams because he tests you in order to see whether you are friends of the LORD your God.' (Deut. 13:1-3)
(Rec. 2:45) "But as for us, you will not find us consenting to your effrontery. For if we shall err and agree with you, when we are judged the excuse of saying that you beguiled us does not at all help us because it did not even help the first woman who wrongly believed and said, `The Serpent beguiled me,' (Gen. 3:13) for she received the punishment of death. Wherefore the good Moses reminded the people about the Dominion of the One God and he exhorted them, saying, `Take heed and do not stray from the LORD your God,' (Deut. 8:11) and he reminded them with that same word by which even the woman who erred made an excuse; and she was not at all helped. But with all these things, even if the True Prophet of God appeared, gave signs and wonders so that we would believe, and then told us to worship other gods apart from the God of the Jews, we still ought not to believe him. For thus the Law of God has taught us through the Tradition that has purely kept the Word: `If there shall arise among you a prophet or a dreamer of dreams, who shall give you a sign or a wonder, and there shall come to pass for you the sign or wonder that he gives you, and he tells you to go and serve other gods whom you do not know, you shall not listen to the words of that prophet or that dreamer of dreams because he tests you in order to see whether you are friends of the LORD your God.' (Deut. 13:1-3)
(Rec. 2:46) "Because our Lord gave signs and wonders and proclaimed their God, rightly and cautiously has he been believed by the hearers. But as for you, even if you truly were a prophet and gave the signs and wonders that you promise, yet preaching of another god or gods--because in truth you have evidently sprung forth as a test for God-fearing people--rightly are you not to be believed, for One truly is God. Wherefore even our Lord Jesus, the Messiah who came, advised that they should inquire not after God--for they well knew Who He is--but after his justice, (Matt. 6:33) which the Scribes received by means of Moses' Tradition and hid as a key fit for the Temple of the Kingdom. (Luke 11:52) Thus they knew God, for because of this he did not even advise them to seek after Him, and this would have been impossible if they were truly ignorant of God. He would have left off this in order to advise them to seek after that which is better than everything, but he found fault with them in very minor things, especially in comparison to God. I speak then about the blue-fringe of their garments, about the straps of their sandals, about their prayer in the markets, and other things that are accordingly very minor--as I formerly said--because he did not have that great matter with which to blame them."
(Rec. 2:46) "Because our Lord gave signs and wonders and proclaimed their God, rightly and cautiously has he been believed by the hearers. But as for you, even if you truly were a prophet and gave the signs and wonders that you promise, yet preaching of another god or gods--because in truth you have evidently sprung forth as a test for God-fearing people--rightly are you not to be believed, for One truly is God. Wherefore even our Lord Jesus, the Messiah who came, advised that they should inquire not after God--for they well knew Who He is--but after his justice, (Matt. 6:33) which the Scribes received by means of Moses' Tradition and hid as a key fit for the Temple of the Kingdom. (Luke 11:52) Thus they knew God, for because of this he did not even advise them to seek after Him, and this would have been impossible if they were truly ignorant of God. He would have left off this in order to advise them to seek after that which is better than everything, but he found fault with them in very minor things, especially in comparison to God. I speak then about the blue-fringe of their garments, about the straps of their sandals, about their prayer in the markets, and other things that are accordingly very minor--as I formerly said--because he did not have that great matter with which to blame them."
(Rec. 2:47) But Simon said against these things: "From your very own Teacher I will refute you, for he even introduced and professed the same God Who was unacquainted with your generations. For although Adam knew the God Who made him, Who is the Maker of the world, and even Enoch knew that he was translated by Him, and also Noah, who was commanded by Him to make an ark, and in a similar fashion even Abraham, Isaac, Jacob, Moses, and all people of all the Gentiles have confessed that this One is God Who created the world, this Jesus of yours finally appeared after your fathers and said: `No one knows the Father except the Son, nor does anyone know the Son except the Father, and also those to whom God wants to reveal him.' (Matt. 11:27) In this way, then, even your Jesus preached of another god who is hidden from everyone and mysteriously unknown."
(Rec. 2:47) But Simon said against these things: "From your very own Teacher I will refute you, for he even introduced and professed the same God Who was unacquainted with your generations. For although Adam knew the God Who made him, Who is the Maker of the world, and even Enoch knew that he was translated by Him, and also Noah, who was commanded by Him to make an ark, and in a similar fashion even Abraham, Isaac, Jacob, Moses, and all people of all the Gentiles have confessed that this One is God Who created the world, this Jesus of yours finally appeared after your fathers and said: `No one knows the Father except the Son, nor does anyone know the Son except the Father, and also those to whom God wants to reveal him.' (Matt. 11:27) In this way, then, even your Jesus preached of another god who is hidden from everyone and mysteriously unknown."
(Rec. 2:48) And Peter said to him: "Look at how many times you contradict yourself and are not ashamed, for even if our Jesus knew the hidden God, Moses appeared predicting the coming Prophet Jesus in the form that he existed. Now, indeed, not even Moses was ignorant of Him, for he was a Prophet, as also was Jesus who knew hidden things. Wherefore then, if the Father of all is hidden and the Son existed from the beginning, he revealed Him as he willed throughout all generations. On account of this, not even any one from among the fathers was ignorant of Him. But how can you be worthy of knowledge of the Father when you reject the Son, the one whom all people honor on account of the Father? He confers honors to him until the end when all of them together shall know that he is the Son."
(Rec. 2:48) And Peter said to him: "Look at how many times you contradict yourself and are not ashamed, for even if our Jesus knew the hidden God, Moses appeared predicting the coming Prophet Jesus in the form that he existed. Now, indeed, not even Moses was ignorant of Him, for he was a Prophet, as also was Jesus who knew hidden things. Wherefore then, if the Father of all is hidden and the Son existed from the beginning, he revealed Him as he willed throughout all generations. On account of this, not even any one from among the fathers was ignorant of Him. But how can you be worthy of knowledge of the Father when you reject the Son, the one whom all people honor on account of the Father? He confers honors to him until the end when all of them together shall know that he is the Son."
(Rec. 2:49) And against these things Simon said: "Remember that you even said that God has a Son, and you senselessly do dishonor, for like animals and non-breathing things you say that He was passive. But this is not the time to refute this matter on account of all your senselessness, for I hasten to speak about the infinite light. Hear this! Doubtlessly there is a certain hidden light that is a power infinite in its greatness, which not even the Creator knew, nor Moses the Lawgiver, nor Jesus the Teacher."
(Rec. 2:49) And against these things Simon said: "Remember that you even said that God has a Son, and you senselessly do dishonor, for like animals and non-breathing things you say that He was passive. But this is not the time to refute this matter on account of all your senselessness, for I hasten to speak about the infinite light. Hear this! Doubtlessly there is a certain hidden light that is a power infinite in its greatness, which not even the Creator knew, nor Moses the Lawgiver, nor Jesus the Teacher."
(Rec. 2:50) And Peter said: "Does it not seem to you to be greatly deficient thinking, that even if one believes there is another higher than the God Who truly exists, and says the same things about division, that doubtlessly, before he will content himself with the other, he will want to boast this same thing. Now is there any other person more hasty and impudent than yourself who will believe you while even you are doubtful? For if there is another power that is unknown--not even to the Creator of the world, nor to Moses the Prophet and Lawgiver, nor to Jesus the Teacher--how then shall the hidden power not be known to anyone except to one alone, that is to say, to you who are thus among all of them? But how, if there is something new, has it not conferred on us another new sense so that, with this new thing granted to us, we might be able to know that there is something new? Unless perchance you say that it is unable to confer this, but how then did it grant this to you? Unless perchance it is because you have willed it, but then even we are able to will, although in danger and peril we are unwilling. If now it has revealed itself to you, why not also to us? But if you by yourself have understood something that the Prophets did not know, even so, like a prophet, tell us what we are thinking. One thing is suitable, for if there is within you a spirit equal to those who are like you, perhaps you also may know these thoughts. But if you are unable to speak some thought of us who are nearby, how have you learned the thoughts of some hidden one, or even whether the same thing alone is an existence that is hidden from all?
(Rec. 2:50) And Peter said: "Does it not seem to you to be greatly deficient thinking, that even if one believes there is another higher than the God Who truly exists, and says the same things about division, that doubtlessly, before he will content himself with the other, he will want to boast this same thing. Now is there any other person more hasty and impudent than yourself who will believe you while even you are doubtful? For if there is another power that is unknown--not even to the Creator of the world, nor to Moses the Prophet and Lawgiver, nor to Jesus the Teacher--how then shall the hidden power not be known to anyone except to one alone, that is to say, to you who are thus among all of them? But how, if there is something new, has it not conferred on us another new sense so that, with this new thing granted to us, we might be able to know that there is something new? Unless perchance you say that it is unable to confer this, but how then did it grant this to you? Unless perchance it is because you have willed it, but then even we are able to will, although in danger and peril we are unwilling. If now it has revealed itself to you, why not also to us? But if you by yourself have understood something that the Prophets did not know, even so, like a prophet, tell us what we are thinking. One thing is suitable, for if there is within you a spirit equal to those who are like you, perhaps you also may know these thoughts. But if you are unable to speak some thought of us who are nearby, how have you learned the thoughts of some hidden one, or even whether the same thing alone is an existence that is hidden from all?
(Rec. 2:51) "Believe me, then, that you would not have even known what light was if you had not received by means of it both for you to see and even for it to be seen. For by means of your understanding the five kinds of senses that have been made known to you, you are also supplied above those from which they came. You have wrongly assumed something greater that truly is a dream and is not true, for until we have a new sense apart from the five you cannot demonstrate that there is a new god." And Simon said: "Because everything is complete with five senses, the power cannot yield anything new that does not exist." And Peter said: "You lie, for there is a sixth sense that is called `foreknowledge,' for the five senses are receivers of knowledge, but the sixth is the signifier of foreknowledge. How then do you know this hidden power, which not even the Prophets knew, while you are not a prophet? I want to hear." And then Simon began to say: "This power, which I claim to be hidden, is higher than that God Who created the world, nor has any one of the angels known it, nor the demons, the Jews, or the creatures that have come into being by means of that Creator. When not even the Creator knew of it, the One Who also gave the Law, that same Law taught me while even it did not indicate the matter that it taught."
(Rec. 2:51) "Believe me, then, that you would not have even known what light was if you had not received by means of it both for you to see and even for it to be seen. For by means of your understanding the five kinds of senses that have been made known to you, you are also supplied above those from which they came. You have wrongly assumed something greater that truly is a dream and is not true, for until we have a new sense apart from the five you cannot demonstrate that there is a new god." And Simon said: "Because everything is complete with five senses, the power cannot yield anything new that does not exist." And Peter said: "You lie, for there is a sixth sense that is called `foreknowledge,' for the five senses are receivers of knowledge, but the sixth is the signifier of foreknowledge. How then do you know this hidden power, which not even the Prophets knew, while you are not a prophet? I want to hear." And then Simon began to say: "This power, which I claim to be hidden, is higher than that God Who created the world, nor has any one of the angels known it, nor the demons, the Jews, or the creatures that have come into being by means of that Creator. When not even the Creator knew of it, the One Who also gave the Law, that same Law taught me while even it did not indicate the matter that it taught."
(Rec. 2:52) And Peter said: "I wonder how you are able to learn more than the Law, your teacher; and how then do you bring proofs from it when you do not even know that the Lawgiver created the whole world together with all of us? Here you stand while this small court is sufficient for you." And Simon, after seeing Peter laugh with the entire multitude, said: "You laugh, O Peter, while the words that are spoken are such as these?" And Peter returned him an answer: "Do not become angry Simon, for we have done nothing apart from the things that we promised. For we have not stopped up our ears and we have not even immediately taken to flight once we heard; however, we have not even been altogether stirred. For not even is this case spoken by you convincing, as if due to resembling a true case we might be frightened and stirred in our thinking. Rather, offer me this promise of yours to make known how, when someone seeks God by means of the Law, he can learn something that its Giver did not indicate." And Simon said: "If you will desist from your laughing, I will give you a complete demonstration." And Peter returned him an answer: "I will even desist from laughing so that I may be able to know how, while the Law was given by God, you have learned something of which even the Lawgiver Who is God did not indicate, as you say."
(Rec. 2:52) And Peter said: "I wonder how you are able to learn more than the Law, your teacher; and how then do you bring proofs from it when you do not even know that the Lawgiver created the whole world together with all of us? Here you stand while this small court is sufficient for you." And Simon, after seeing Peter laugh with the entire multitude, said: "You laugh, O Peter, while the words that are spoken are such as these?" And Peter returned him an answer: "Do not become angry Simon, for we have done nothing apart from the things that we promised. For we have not stopped up our ears and we have not even immediately taken to flight once we heard; however, we have not even been altogether stirred. For not even is this case spoken by you convincing, as if due to resembling a true case we might be frightened and stirred in our thinking. Rather, offer me this promise of yours to make known how, when someone seeks God by means of the Law, he can learn something that its Giver did not indicate." And Simon said: "If you will desist from your laughing, I will give you a complete demonstration." And Peter returned him an answer: "I will even desist from laughing so that I may be able to know how, while the Law was given by God, you have learned something of which even the Lawgiver Who is God did not indicate, as you say."
(Rec. 2:53) And Simon said: "Listen now: everyone confesses by means of Providence, which is inexplicable, that one alone does not come into being--a good god more excellent than all, by whom everything took a beginning and to whom, by necessity, it is right for everything after him to be subject on account of what is principal. Therefore, after I understood that God the Creator of the world, according to the Law given by Him, has commanded something inferior in many ways and that this does not become the perfection of a god, I perceived and understood that there is another who is perfect. For especially this One, as the Scriptures relate, was seen inferior in everything and weak. First, the human being whom He formed did not remain such as He had intended, and He is not good because, to the first human being, He gave the commandment to eat of all the trees in Paradise, but not to eat of the Tree of Knowledge, and if he should eat, then he should die. Why then did He forbid him to eat and to know what is good or evil so as to see and be able to flee from evil things and choose the good? But behold, He did not even permit him, and when he ate and acquired knowledge, even by the covering of his nakedness he did honor, and he learned that it is shameful to stand naked before the God Who had made them. This One appointed death as a punishment for the one who had learned to honor Him, and He cursed the Serpent that had made it manifest. But if He cursed it as injurious, for what reason did He not restrain it beforehand? But if it was because he was yet to taste of the good, for the sake of this He should have excluded the Serpent from making it known, because from the beginning He had forbidden evil to exist. For either He did not foreknow and on account of this was ignorant, or rather, if while knowing He did not prevent it, He is weak, or He was not good, for He did not will to do good.
(Rec. 2:53) And Simon said: "Listen now: everyone confesses by means of Providence, which is inexplicable, that one alone does not come into being--a good god more excellent than all, by whom everything took a beginning and to whom, by necessity, it is right for everything after him to be subject on account of what is principal. Therefore, after I understood that God the Creator of the world, according to the Law given by Him, has commanded something inferior in many ways and that this does not become the perfection of a god, I perceived and understood that there is another who is perfect. For especially this One, as the Scriptures relate, was seen inferior in everything and weak. First, the human being whom He formed did not remain such as He had intended, and He is not good because, to the first human being, He gave the commandment to eat of all the trees in Paradise, but not to eat of the Tree of Knowledge, and if he should eat, then he should die. Why then did He forbid him to eat and to know what is good or evil so as to see and be able to flee from evil things and choose the good? But behold, He did not even permit him, and when he ate and acquired knowledge, even by the covering of his nakedness he did honor, and he learned that it is shameful to stand naked before the God Who had made them. This One appointed death as a punishment for the one who had learned to honor Him, and He cursed the Serpent that had made it manifest. But if He cursed it as injurious, for what reason did He not restrain it beforehand? But if it was because he was yet to taste of the good, for the sake of this He should have excluded the Serpent from making it known, because from the beginning He had forbidden evil to exist. For either He did not foreknow and on account of this was ignorant, or rather, if while knowing He did not prevent it, He is weak, or He was not good, for He did not will to do good.
(Rec. 2:54) "Therefore the One Who, as the Law relates, formed the human being and made the world, because He is weak--as I have demonstrated--has granted us to know that another exists who is perfect. For it is right that there must exist one who is more powerful than all, as on account of him even the Creation keeps its order. From this I know that it is always proper for there to exist one who is better than all, more powerful than all, and to whom I rank the Maker of the world--as the Scriptures of God relate--inferior by comparison, for it is reckoned that there must exist one who alone is perfect. And I recognized a god without any book from the Scriptures. In this way then, O Peter, I was able to learn from the Law something that the Law did not indicate. But even if I had existed before the Law or the Law did not intentionally mention the weakness of the One Who created the world, I would be able to know, from the evil things that exist within the world and are neither rectified nor guided aright, that God Who created the world is weak because He does not rectify and guide aright the things that evilly exist. Or if He is able and has the power but does not want to make rectification, He is evil. But if He is neither able nor together with this even willing, He is both weak and evil, and it compels us to recognize that there is another god who is more powerful than all. But speak anything you have to say against these things."
(Rec. 2:54) "Therefore the One Who, as the Law relates, formed the human being and made the world, because He is weak--as I have demonstrated--has granted us to know that another exists who is perfect. For it is right that there must exist one who is more powerful than all, as on account of him even the Creation keeps its order. From this I know that it is always proper for there to exist one who is better than all, more powerful than all, and to whom I rank the Maker of the world--as the Scriptures of God relate--inferior by comparison, for it is reckoned that there must exist one who alone is perfect. And I recognized a god without any book from the Scriptures. In this way then, O Peter, I was able to learn from the Law something that the Law did not indicate. But even if I had existed before the Law or the Law did not intentionally mention the weakness of the One Who created the world, I would be able to know, from the evil things that exist within the world and are neither rectified nor guided aright, that God Who created the world is weak because He does not rectify and guide aright the things that evilly exist. Or if He is able and has the power but does not want to make rectification, He is evil. But if He is neither able nor together with this even willing, He is both weak and evil, and it compels us to recognize that there is another god who is more powerful than all. But speak anything you have to say against these things."
(Rec. 2:55) And Peter said: "These complaints, O Simon, occasion those who will accept against God all such things, for they are presumptuous to read the Law without understanding. But furthermore, even before they will become instructed by the Law in order to know it, they have supposed that they have accurately understood its matters. However, as if in like manner to you we were to understand and interpret the matters of the Scriptures, that God is weak, He is not good, and all the things that you have wanted to say, by the same accusation falls even that power about which you speculate in this matter, for in danger and great peril exists the one about whom you speculate. Therefore already I say even thus about it that, as it does not guide aright and rectify the evil things that exist here, either it is weak or, if while being able it is unwilling, it is evil. If then it is unable, it is weak, but if it is unwilling and unable, it is both evil and weak. Therefore, on account of its own subordination, the blame is equally with it. For it is only already apparent that the One Who created the world exists by means of having made this world, as everyone confesses, but the power that you proclaim demonstrates that there is nothing, even if only this, that might be known to exist.
(Rec. 2:55) And Peter said: "These complaints, O Simon, occasion those who will accept against God all such things, for they are presumptuous to read the Law without understanding. But furthermore, even before they will become instructed by the Law in order to know it, they have supposed that they have accurately understood its matters. However, as if in like manner to you we were to understand and interpret the matters of the Scriptures, that God is weak, He is not good, and all the things that you have wanted to say, by the same accusation falls even that power about which you speculate in this matter, for in danger and great peril exists the one about whom you speculate. Therefore already I say even thus about it that, as it does not guide aright and rectify the evil things that exist here, either it is weak or, if while being able it is unwilling, it is evil. If then it is unable, it is weak, but if it is unwilling and unable, it is both evil and weak. Therefore, on account of its own subordination, the blame is equally with it. For it is only already apparent that the One Who created the world exists by means of having made this world, as everyone confesses, but the power that you proclaim demonstrates that there is nothing, even if only this, that might be known to exist.
(Rec. 2:56) "How then are we to forsake God the Maker, in Whose world we dwell and rejoice in everything of His, in order to look for something of which we do not even see anything at all, but cannot even know because it does not exist? But if you say that it is a light brighter than the light here, you have taken its name from here and you likewise magnify within the word its existence. And if, furthermore, you will mention mind, the living, the good, or whatever, you take it from this place, speak, and merely magnify it within the word. How then, when you do not have anything new--even if you shall be so reckoned--will you introduce another new power apart from the One Who truly is God, for you do not even have a new name to call it? For not only is this One called `the Power,' but there even exist certain Powers for the sake of His Glory. Is it not now pleasing to you that we should look to the God Who created us, as a Father Who instructs us according to his understanding? If then there is another better than Him, as you say, surely it would not take punishment of us. But if it does take punishment, it is evil. But this God of ours about Whom I speak, if He makes punishment He is not evil, but only just, for He has educated His human beings. But the one that has not had anything to do with us, if it takes punishment of us because we did not flee to it, how is it good, for it inflicts us punishment on account of our not having forsaken our Father, fled to it, and put trust in sickly imaginations? How then do you say that it is good, for it is not even just?"
(Rec. 2:56) "How then are we to forsake God the Maker, in Whose world we dwell and rejoice in everything of His, in order to look for something of which we do not even see anything at all, but cannot even know because it does not exist? But if you say that it is a light brighter than the light here, you have taken its name from here and you likewise magnify within the word its existence. And if, furthermore, you will mention mind, the living, the good, or whatever, you take it from this place, speak, and merely magnify it within the word. How then, when you do not have anything new--even if you shall be so reckoned--will you introduce another new power apart from the One Who truly is God, for you do not even have a new name to call it? For not only is this One called `the Power,' but there even exist certain Powers for the sake of His Glory. Is it not now pleasing to you that we should look to the God Who created us, as a Father Who instructs us according to his understanding? If then there is another better than Him, as you say, surely it would not take punishment of us. But if it does take punishment, it is evil. But this God of ours about Whom I speak, if He makes punishment He is not evil, but only just, for He has educated His human beings. But the one that has not had anything to do with us, if it takes punishment of us because we did not flee to it, how is it good, for it inflicts us punishment on account of our not having forsaken our Father, fled to it, and put trust in sickly imaginations? How then do you say that it is good, for it is not even just?"
(Rec. 2:57) And Simon said: "You are so completely mistaken, O Peter, for our souls are from the good Most High, but they came here in captivity." And Peter said: "Then he is not hidden from all, as you said a little while ago. But how did this good one allow this to have happened prior to our punishment, for he is more powerful than all?" And Simon said: "He sent the One Who made the world in order for Him to make it, but the One Who made it proclaimed and made Himself known." And Peter said: "Then in what manner a little while ago did you say he was not hidden, for he would have been unknown when the souls came from there? And even the One Who made the world was sent by him, as you said that He came, proclaimed, and made Himself known instead of the one who sent Him. But tell me this: the one, then, who sent Him, did he not know the wrongdoing of the One Who was sent? For if he did not know, he is ignorant, or if then he did know and allowed Him, he does evil; however, if he did not allow Him, he is weak, or if then he was able to make one better than Him and did not do so, he is not good, but if he knew that it was for something fine and did not prohibit Him, He is much better Who ventured to do a good greater than the one whom He could not precede."
(Rec. 2:57) And Simon said: "You are so completely mistaken, O Peter, for our souls are from the good Most High, but they came here in captivity." And Peter said: "Then he is not hidden from all, as you said a little while ago. But how did this good one allow this to have happened prior to our punishment, for he is more powerful than all?" And Simon said: "He sent the One Who made the world in order for Him to make it, but the One Who made it proclaimed and made Himself known." And Peter said: "Then in what manner a little while ago did you say he was not hidden, for he would have been unknown when the souls came from there? And even the One Who made the world was sent by him, as you said that He came, proclaimed, and made Himself known instead of the one who sent Him. But tell me this: the one, then, who sent Him, did he not know the wrongdoing of the One Who was sent? For if he did not know, he is ignorant, or if then he did know and allowed Him, he does evil; however, if he did not allow Him, he is weak, or if then he was able to make one better than Him and did not do so, he is not good, but if he knew that it was for something fine and did not prohibit Him, He is much better Who ventured to do a good greater than the one whom He could not precede."
(Rec. 2:58) And Simon said: "He helps those who want to know him and become his own." And Peter said: "Not even is this the end, for even the One Whom you confess with me to be God has done this." And Simon said: "Except the good one, at their mere acknowledgment of him, helps them, but the One Who created the world when they have kept His Law." And Peter said: "Then he saves adulterers, murderers, and lovers of foolishness because of their acknowledgment of him, but he does not save the modest, the good, and the merciful, because they did not find some evidence of his existence and did not recognize him. Exceedingly great is the good that you profess: not only does he save adulterers, but he does not even save the just and the modest!" And Simon said: "Indeed, it is a great goal for human beings to know him while they are in the body, for nothing is a worse darkness than the filthy body that is malignant for the soul." And Peter said: "Then that good one wants something difficult, but the One Who truly is God requires something easy. Let him leave us then, as being good, to our own Father Who made us. And after we have gone out from the body and have left off this darkness, we may then be able to know Him, as at that time the soul may especially know its Creator, the One alone Who is God, and remain with Him without wanting another, for it obtains pure knowledge and does not do evil. Will it flee and take refuge with another power, one that has not been known to any other person except to Simon alone? But how is he good if he does not want the modest and the just? How then is he merciful, for if a person will not first act wickedly against his Father, he cannot know that he will help him? But I do not know by these senses that he is so good. How does one know that there is another god? How then is it justice that, when a person has acted wickedly against the Maker of his good things, he has become acceptable to this god?"
(Rec. 2:58) And Simon said: "He helps those who want to know him and become his own." And Peter said: "Not even is this the end, for even the One Whom you confess with me to be God has done this." And Simon said: "Except the good one, at their mere acknowledgment of him, helps them, but the One Who created the world when they have kept His Law." And Peter said: "Then he saves adulterers, murderers, and lovers of foolishness because of their acknowledgment of him, but he does not save the modest, the good, and the merciful, because they did not find some evidence of his existence and did not recognize him. Exceedingly great is the good that you profess: not only does he save adulterers, but he does not even save the just and the modest!" And Simon said: "Indeed, it is a great goal for human beings to know him while they are in the body, for nothing is a worse darkness than the filthy body that is malignant for the soul." And Peter said: "Then that good one wants something difficult, but the One Who truly is God requires something easy. Let him leave us then, as being good, to our own Father Who made us. And after we have gone out from the body and have left off this darkness, we may then be able to know Him, as at that time the soul may especially know its Creator, the One alone Who is God, and remain with Him without wanting another, for it obtains pure knowledge and does not do evil. Will it flee and take refuge with another power, one that has not been known to any other person except to Simon alone? But how is he good if he does not want the modest and the just? How then is he merciful, for if a person will not first act wickedly against his Father, he cannot know that he will help him? But I do not know by these senses that he is so good. How does one know that there is another god? How then is it justice that, when a person has acted wickedly against the Maker of his good things, he has become acceptable to this god?"
(Rec. 2:59) And Simon said: "It is not wicked on account of profit to flee to one who shall be with glory." And Peter said: "If, as you say, it is not wicked to flee and take refuge with a stranger, it is exceedingly more just to remain with our own Father, even if He were poor. But if it is not wicked to abandon one of our own for the sake of something better, in order to flee and take refuge with another, and God Who created the world is not angry about this, this one would be most exceedingly good had he not been angry about our having remained with the God Who made us. I think that he would especially receive us, as having kept true with the God Who made us, when he considers that, even if we were his own, we have not been enticed with another for the sake of keeping true. But those who have fled and taken refuge with him for the sake of a rich promise, if they shall find another that is better than him, they may even abandon him. Especially in this they are not his natural children, as they would have been able to reject the father of their nature." And Simon said: "But what if these souls do not know him and he truly is their father?"
(Rec. 2:59) And Simon said: "It is not wicked on account of profit to flee to one who shall be with glory." And Peter said: "If, as you say, it is not wicked to flee and take refuge with a stranger, it is exceedingly more just to remain with our own Father, even if He were poor. But if it is not wicked to abandon one of our own for the sake of something better, in order to flee and take refuge with another, and God Who created the world is not angry about this, this one would be most exceedingly good had he not been angry about our having remained with the God Who made us. I think that he would especially receive us, as having kept true with the God Who made us, when he considers that, even if we were his own, we have not been enticed with another for the sake of keeping true. But those who have fled and taken refuge with him for the sake of a rich promise, if they shall find another that is better than him, they may even abandon him. Especially in this they are not his natural children, as they would have been able to reject the father of their nature." And Simon said: "But what if these souls do not know him and he truly is their father?"
(Rec. 2:60) And Peter returned him an answer: "You introduce a great weakness. For it is not possible, if the souls were belonging to the better, that they came down below by means of the inferior. And not even unless they knew him, would the souls here, once separated from the body, have been punished by him. Rather, they would even here have been forgiven because he did not know their coming down to a place that--as I say--is strange. But you seem to me to be ignorant of what a father is, and a God. But rather, I could tell you from where, when, and how these souls come into being, but I am not allowed to tell you now, because you err from that which is better than all." And Simon said: "There shall come for you a time when you shall be sorry that you did not understand what I told you about the hidden power." And Peter said: "Give me then, as I have already said, being yourself either a new god or someone having come to me from this new one, some new sense, so that with this new sense we shall be able to know this new god. Indeed, the senses that were created within us keep true to the True Prophet, for to receive knowledge of another--another that does not exist--is not their nature."
(Rec. 2:60) And Peter returned him an answer: "You introduce a great weakness. For it is not possible, if the souls were belonging to the better, that they came down below by means of the inferior. And not even unless they knew him, would the souls here, once separated from the body, have been punished by him. Rather, they would even here have been forgiven because he did not know their coming down to a place that--as I say--is strange. But you seem to me to be ignorant of what a father is, and a God. But rather, I could tell you from where, when, and how these souls come into being, but I am not allowed to tell you now, because you err from that which is better than all." And Simon said: "There shall come for you a time when you shall be sorry that you did not understand what I told you about the hidden power." And Peter said: "Give me then, as I have already said, being yourself either a new god or someone having come to me from this new one, some new sense, so that with this new sense we shall be able to know this new god. Indeed, the senses that were created within us keep true to the True Prophet, for to receive knowledge of another--another that does not exist--is not their nature."
(Rec. 2:61) And Simon said: "Be attentive and do as I say, as if you were to find yourself approaching an unseen pathway. Now listen, have you never in thought stretched forth your mind to faraway regions or islands, being so completely fixed therein that you do not even see the things that are near to you, nor know yourself where you are sitting because of the contentment of that vision?" And Peter said: "Truly, Simon, this has happened to me many times." And Simon said: "Thus so, even now, stretch forth your mind to the heavens and behold the place that must exist beyond the universe where there are neither heavens nor earth, lest by the shadows of these things there be any more darkness. Therein, because there are neither bodies nor darkness without end, by necessity light exists. Consider what sort of light this is, for if the whole world is full of the sun's light, being a small body, what would you think of that which is infinite and incorporeal? How much more would we say that the light of the sun was darkness rather than light?"
(Rec. 2:61) And Simon said: "Be attentive and do as I say, as if you were to find yourself approaching an unseen pathway. Now listen, have you never in thought stretched forth your mind to faraway regions or islands, being so completely fixed therein that you do not even see the things that are near to you, nor know yourself where you are sitting because of the contentment of that vision?" And Peter said: "Truly, Simon, this has happened to me many times." And Simon said: "Thus so, even now, stretch forth your mind to the heavens and behold the place that must exist beyond the universe where there are neither heavens nor earth, lest by the shadows of these things there be any more darkness. Therein, because there are neither bodies nor darkness without end, by necessity light exists. Consider what sort of light this is, for if the whole world is full of the sun's light, being a small body, what would you think of that which is infinite and incorporeal? How much more would we say that the light of the sun was darkness rather than light?"
(Rec. 2:62) And when Simon had spoken, Peter returned him an answer, saying: "Listen with a patient spirit concerning these two matters, even concerning the example of thought and also concerning the incomprehensible light. I know in truth, O Simon, that in thought I have stretched forth my mind to faraway islands and regions, so that I could see them in my mind no less than that which is in my eyes. Therefore once in Capernaum, in the beginning when I was catching fish, I was sitting upon a rock and a fishhook was cast into the deep for me. I did not perceive that a fish was caught because my mind was stretching forth to the beloved Jerusalem, to which I had been traveling many times for the sake of offering. Truly, however, I was also envisioning this Caesarea out of love for the many wondrous things therein, even when it had not been seen by me. And I was imputing to it all the things pertaining to a city that it should not have--even certain gates and walls, and also baths, markets, streets, and things corresponding to them. I was thinking about all this and envisioning these things as if I were to forget myself, truly, as you formerly said: that I should not even see that which was near me, nor bring myself to remember where I was sitting.
(Rec. 2:62) And when Simon had spoken, Peter returned him an answer, saying: "Listen with a patient spirit concerning these two matters, even concerning the example of thought and also concerning the incomprehensible light. I know in truth, O Simon, that in thought I have stretched forth my mind to faraway islands and regions, so that I could see them in my mind no less than that which is in my eyes. Therefore once in Capernaum, in the beginning when I was catching fish, I was sitting upon a rock and a fishhook was cast into the deep for me. I did not perceive that a fish was caught because my mind was stretching forth to the beloved Jerusalem, to which I had been traveling many times for the sake of offering. Truly, however, I was also envisioning this Caesarea out of love for the many wondrous things therein, even when it had not been seen by me. And I was imputing to it all the things pertaining to a city that it should not have--even certain gates and walls, and also baths, markets, streets, and things corresponding to them. I was thinking about all this and envisioning these things as if I were to forget myself, truly, as you formerly said: that I should not even see that which was near me, nor bring myself to remember where I was sitting.
(Rec. 2:63) "In summary, many times my thought was excessively idling in faraway cities, and I did not perceive that I had caught a great fish that was attached to the fishhook. While all this was forcefully pulling on me, as if that fish would snatch itself away from me because of the great force, I was unperceptive and was many times being driven to fall over. Thereupon my brother Andrew, who was sitting near me and forcefully hitting me many times as if he were waking me from a great sleep, said: `Do you not see, O Peter, the fish that you have caught? Why does your mind wander, and what has happened to you so as not to be modest enough to speak with me?' But I was slightly angry with him because he had defrauded me of the beloved things that were upon me, and I said to him: `Nothing bad has happened to me. I was seeing Jerusalem, which is beloved to me, and with it even Caesarea. And so now here I am in my body in Capernaum, but in my soul I was wandering in Jerusalem and Caesarea.' And then Andrew, I know not how, told me a word of hidden truth:
(Rec. 2:63) "In summary, many times my thought was excessively idling in faraway cities, and I did not perceive that I had caught a great fish that was attached to the fishhook. While all this was forcefully pulling on me, as if that fish would snatch itself away from me because of the great force, I was unperceptive and was many times being driven to fall over. Thereupon my brother Andrew, who was sitting near me and forcefully hitting me many times as if he were waking me from a great sleep, said: `Do you not see, O Peter, the fish that you have caught? Why does your mind wander, and what has happened to you so as not to be modest enough to speak with me?' But I was slightly angry with him because he had defrauded me of the beloved things that were upon me, and I said to him: `Nothing bad has happened to me. I was seeing Jerusalem, which is beloved to me, and with it even Caesarea. And so now here I am in my body in Capernaum, but in my soul I was wandering in Jerusalem and Caesarea.' And then Andrew, I know not how, told me a word of hidden truth:
(Rec. 2:64) "`Look Shimeon (Peter), what have you done? For those who are about to become demoniacs and be driven insane by their innate thoughts thus in the beginning imagine, but thereafter from a lack of satisfaction, their mind pours out things that do not exist. This then is what happens when the soul is seized with infirmity and does not see the things that exist: one perceives things that do not exist. For as the insane see the things for which they frequently hope as likenesses, because their soul is driven away into great madness, these things come upon it. And thus even all the things that they are carrying at the time from such dissoluteness quietly swallow up their mind and they do not see the things that exist and are nearby, and the things that do not exist, similarly, they think they exist and see them nearby. But thus again, even many who are burning with thirst see fountains and rivers when they have fallen asleep, like when in imagination they think that they are drinking something they are not drinking. This then happens to them from the dehydration of the body: their souls pine away. Therefore, the passion of the soul and of the body can make imaginations seem as if they are real.
(Rec. 2:64) "`Look Shimeon (Peter), what have you done? For those who are about to become demoniacs and be driven insane by their innate thoughts thus in the beginning imagine, but thereafter from a lack of satisfaction, their mind pours out things that do not exist. This then is what happens when the soul is seized with infirmity and does not see the things that exist: one perceives things that do not exist. For as the insane see the things for which they frequently hope as likenesses, because their soul is driven away into great madness, these things come upon it. And thus even all the things that they are carrying at the time from such dissoluteness quietly swallow up their mind and they do not see the things that exist and are nearby, and the things that do not exist, similarly, they think they exist and see them nearby. But thus again, even many who are burning with thirst see fountains and rivers when they have fallen asleep, like when in imagination they think that they are drinking something they are not drinking. This then happens to them from the dehydration of the body: their souls pine away. Therefore, the passion of the soul and of the body can make imaginations seem as if they are real.
(Rec. 2:65) "`And that this is so, listen concerning the Jerusalem that you love. While you were sitting there, you were seeing it as it truly exists, for it was formerly seen by you in truth. But behold, even after its likeness do you speak of Caesarea, which you think you have seen.' And I then, in youthful thinking, had thought that it truly existed thus, according to that which I was imagining in my mind, affirming greatness and exalting it. And I was saying, `It truly exists thus,' according to how I was supposing to have envisioned it. But when I came hither, I blamed myself, for I had not even seen anything similar in my preconception. Rather, I was imagining things from whatever I already knew. From gates I was even imagining gates in my mind, in truth, from those that were formerly seen by me, for a person is unable to imagine anything new unless one has received provisions from similar things that were formerly seen by him. Indeed, if one had conceived and thought of bulls with five heads, they are not then their own five heads, for the idea of their five heads, it seems to me, comes from those that were formerly seen by me with one head. And even you, now, if in truth you say such things, that by stretching forth your mind you think that you have seen beyond the heavens to the infinite, I say that it is foolishness for you to stretch forth your mind into the hearts of each person from among those who are nearby and tell us their thoughts and opinions-- except let it not be your associates and helpers."
(Rec. 2:65) "`And that this is so, listen concerning the Jerusalem that you love. While you were sitting there, you were seeing it as it truly exists, for it was formerly seen by you in truth. But behold, even after its likeness do you speak of Caesarea, which you think you have seen.' And I then, in youthful thinking, had thought that it truly existed thus, according to that which I was imagining in my mind, affirming greatness and exalting it. And I was saying, `It truly exists thus,' according to how I was supposing to have envisioned it. But when I came hither, I blamed myself, for I had not even seen anything similar in my preconception. Rather, I was imagining things from whatever I already knew. From gates I was even imagining gates in my mind, in truth, from those that were formerly seen by me, for a person is unable to imagine anything new unless one has received provisions from similar things that were formerly seen by him. Indeed, if one had conceived and thought of bulls with five heads, they are not then their own five heads, for the idea of their five heads, it seems to me, comes from those that were formerly seen by me with one head. And even you, now, if in truth you say such things, that by stretching forth your mind you think that you have seen beyond the heavens to the infinite, I say that it is foolishness for you to stretch forth your mind into the hearts of each person from among those who are nearby and tell us their thoughts and opinions-- except let it not be your associates and helpers."
(Rec. 2:66) And Simon returned an answer against these things, saying: "Because you speak many things as if through fables, listen! It is thus impossible for a person to conceive of anything that does not truly exist, for things that do not exist have no likeness. They are not even able to come to the imagination of a person." And Peter said: "What is it, then, that if a person should think of it, it would exist? Or concerning the place that one has not discovered, if one imagines that it is light and yet another that it is darkness, how again is it possible that although it is light it can be darkness?" And Simon said: "I shall now leave off what I have said. You--what do you think about the heavens? Tell me."
(Rec. 2:66) And Simon returned an answer against these things, saying: "Because you speak many things as if through fables, listen! It is thus impossible for a person to conceive of anything that does not truly exist, for things that do not exist have no likeness. They are not even able to come to the imagination of a person." And Peter said: "What is it, then, that if a person should think of it, it would exist? Or concerning the place that one has not discovered, if one imagines that it is light and yet another that it is darkness, how again is it possible that although it is light it can be darkness?" And Simon said: "I shall now leave off what I have said. You--what do you think about the heavens? Tell me."
(Rec. 2:67) And Peter said: "If you were denying the fountain of light, I was showing you what it is and how it is infinite. It is not an imagination of falsehoods, but it follows and is constituted from the necessity that it truly exists and did not come into being from another place, but from the Law and by nature, so that you shall know that the Law has especially indicated that it is infinite. If then it is infinite, this indicates that there is nothing that is now hidden from it, and thereby that it is false for us to think that there is anything that God does not know when it has been established from the Law that He is the All-Knowing. But I will not speak to you now about that which is infinite, unless you first confess with me the comprehensibility of these heavens that are finite, or, as you have said, demonstrate the contrary from the Law. But if you cannot know the things that are finite, much more do you not even know that which is infinite, nor can you know."
(Rec. 2:67) And Peter said: "If you were denying the fountain of light, I was showing you what it is and how it is infinite. It is not an imagination of falsehoods, but it follows and is constituted from the necessity that it truly exists and did not come into being from another place, but from the Law and by nature, so that you shall know that the Law has especially indicated that it is infinite. If then it is infinite, this indicates that there is nothing that is now hidden from it, and thereby that it is false for us to think that there is anything that God does not know when it has been established from the Law that He is the All-Knowing. But I will not speak to you now about that which is infinite, unless you first confess with me the comprehensibility of these heavens that are finite, or, as you have said, demonstrate the contrary from the Law. But if you cannot know the things that are finite, much more do you not even know that which is infinite, nor can you know."
(Rec. 2:68) And Simon returned an answer against these things: "It is better for one to believe simply and plainly that God exists and only this heaven is visible over the whole world." And Peter said: "Not so; rather one should say that One God truly exists, but the heavens are those of which, if they truly came into being as the Law says, a higher one contains even this visible one in completion, for everything is enwrapped and passes away so that the older may be seen by those who are worthy after the Judgment." And Simon said against these things: "These things are as you say to one who believes they possibly might exist thus, but for one who requires of you their proof from the Law it is not possible for you to give it to him, especially then concerning the knowledge of the infinite light."
(Rec. 2:68) And Simon returned an answer against these things: "It is better for one to believe simply and plainly that God exists and only this heaven is visible over the whole world." And Peter said: "Not so; rather one should say that One God truly exists, but the heavens are those of which, if they truly came into being as the Law says, a higher one contains even this visible one in completion, for everything is enwrapped and passes away so that the older may be seen by those who are worthy after the Judgment." And Simon said against these things: "These things are as you say to one who believes they possibly might exist thus, but for one who requires of you their proof from the Law it is not possible for you to give it to him, especially then concerning the knowledge of the infinite light."
(Rec. 2:69) And Peter said: "Do not think of us that we hold these things by faith alone, but also with proof. Wherefore not even do I want to commit to them through faith, for it is not prudent. Indeed, it is good for a person to receive a matter through proof because its truth, which has been given to him, is not lost to him. But one who simply agrees to something that is told to him is not prudent with it, and perhaps it is not even assuredly true, for he is not prudent and guarding that which he easily believes since it is also easy for him not to believe. And it is not then certain, because he does not know why it is something that he believes. From disbelief, then, comes the great true faith."
(Rec. 2:69) And Peter said: "Do not think of us that we hold these things by faith alone, but also with proof. Wherefore not even do I want to commit to them through faith, for it is not prudent. Indeed, it is good for a person to receive a matter through proof because its truth, which has been given to him, is not lost to him. But one who simply agrees to something that is told to him is not prudent with it, and perhaps it is not even assuredly true, for he is not prudent and guarding that which he easily believes since it is also easy for him not to believe. And it is not then certain, because he does not know why it is something that he believes. From disbelief, then, comes the great true faith."
(Rec. 2:70) And Simon said: "This is a great thing professed, for you promise to show of the Law that it reveals the eternal infinite light." And when Peter said, "Whenever you please," Simon said: "Since the day has passed by today, tomorrow, when I arrive and speak against you, demonstrate to me that the world was made and souls are immortal, and I shall be for you a helper in your preaching." And after he said these things, he (Simon) left him and there went out with him one-third part of the crowds that came in with him, who were about a thousand. But the others bent down upon their knees and fell before Peter; then he prayed over them, expelled demons from them, and healed those who were sick. He dismissed the entire crowd while rejoicing and he ordered them to come early the next day. Then after the crowds had departed, Peter ordered them to spread out on the ground in the place of the court beneath the open air where the disputation was held, and he reclined with those eleven, but I reclined and received food with other people who were beginning to be lovers of inquiry.
(Rec. 2:70) And Simon said: "This is a great thing professed, for you promise to show of the Law that it reveals the eternal infinite light." And when Peter said, "Whenever you please," Simon said: "Since the day has passed by today, tomorrow, when I arrive and speak against you, demonstrate to me that the world was made and souls are immortal, and I shall be for you a helper in your preaching." And after he said these things, he (Simon) left him and there went out with him one-third part of the crowds that came in with him, who were about a thousand. But the others bent down upon their knees and fell before Peter; then he prayed over them, expelled demons from them, and healed those who were sick. He dismissed the entire crowd while rejoicing and he ordered them to come early the next day. Then after the crowds had departed, Peter ordered them to spread out on the ground in the place of the court beneath the open air where the disputation was held, and he reclined with those eleven, but I reclined and received food with other people who were beginning to be lovers of inquiry.
(Rec. 2:71) Peter then kindly considered, lest I be discouraged, and said: "It is not out of pride, O Clement, that I do not eat with those who are still not cleansed; rather I am afraid lest I harm myself without helping them in any way. For I am convinced that anyone who has worshiped idols at any time--I say then, things that are called `gods'--is not free from unclean spirits, for because he is familiar with demons, a cohabiter from them seizes and afflicts him. Therefore he is impure by means of unclean spirits if he has been worshiping idols because of fear or because of love. But if he repents from the unclean sacrifices he has tasted on account of having partaken of a table of demons, and if he repents from adultery on account of iniquitous intercourse--for these things are highways of demons for averting souls by means of bodily corruptions--because of avoiding sins, for this sake, after purification we baptize those who are worthy so that the unclean spirits that were hidden within their souls may depart from them. But it is difficult, because they do not even show themselves existing therein so as not to be driven out on account of whatever has been openly seen.
(Rec. 2:71) Peter then kindly considered, lest I be discouraged, and said: "It is not out of pride, O Clement, that I do not eat with those who are still not cleansed; rather I am afraid lest I harm myself without helping them in any way. For I am convinced that anyone who has worshiped idols at any time--I say then, things that are called `gods'--is not free from unclean spirits, for because he is familiar with demons, a cohabiter from them seizes and afflicts him. Therefore he is impure by means of unclean spirits if he has been worshiping idols because of fear or because of love. But if he repents from the unclean sacrifices he has tasted on account of having partaken of a table of demons, and if he repents from adultery on account of iniquitous intercourse--for these things are highways of demons for averting souls by means of bodily corruptions--because of avoiding sins, for this sake, after purification we baptize those who are worthy so that the unclean spirits that were hidden within their souls may depart from them. But it is difficult, because they do not even show themselves existing therein so as not to be driven out on account of whatever has been openly seen.
(Rec. 2:72) "Indeed, it is beloved by them (demons) to remain in the body of human beings so that they may receive within them the pleasure of the things they love. For whatever has separated a soul from good things, by an evil inclination, makes all human beings accordingly a habitation for demons. One of them is this Simon, in whom this disease has taken hold, and a cure is no longer possible for him because, being that it is not by his own will that the demon is in him, if we should wish to expel it from him, since it is inseparable from himself, we would affirm him dead and incur a judgment of murder. However, no one from among you should grieve that he is separated from our table, for each person wills to be separated for some time, because few have been separated who after a little while wanted to be baptized. But there are many who have consented after much time, for each person has it within his own power to make the time shorter or longer for his repentance on account of his Salvation and Life. And now, it is permitted for you to eat with us when you will, but it is not when we will, for nothing can persuade us to eat with you unless you first receive Baptism. And now it is you hindering us from eating with you, and it is not us, for behold, it is our desire immediately to baptize you." And when he had finished saying these things, he blessed and ate, and after he was satisfied, he gave thanks and praise, and he went inside and slept, and then even we did likewise, for it was becoming evening.
(Rec. 2:72) "Indeed, it is beloved by them (demons) to remain in the body of human beings so that they may receive within them the pleasure of the things they love. For whatever has separated a soul from good things, by an evil inclination, makes all human beings accordingly a habitation for demons. One of them is this Simon, in whom this disease has taken hold, and a cure is no longer possible for him because, being that it is not by his own will that the demon is in him, if we should wish to expel it from him, since it is inseparable from himself, we would affirm him dead and incur a judgment of murder. However, no one from among you should grieve that he is separated from our table, for each person wills to be separated for some time, because few have been separated who after a little while wanted to be baptized. But there are many who have consented after much time, for each person has it within his own power to make the time shorter or longer for his repentance on account of his Salvation and Life. And now, it is permitted for you to eat with us when you will, but it is not when we will, for nothing can persuade us to eat with you unless you first receive Baptism. And now it is you hindering us from eating with you, and it is not us, for behold, it is our desire immediately to baptize you." And when he had finished saying these things, he blessed and ate, and after he was satisfied, he gave thanks and praise, and he went inside and slept, and then even we did likewise, for it was becoming evening.
(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. 3:2) 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. 3:8) "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. 3:8) "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."
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SyriacClementineRecognitionsAndHomilies3.md

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(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. 3:1) 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. 3:2) 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. 3:3) "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. 3:4) "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. 3:5) "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. 3:6) "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. 3:7) 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. 3:8) "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. 3:9) 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. 3:10) "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. 3:11) "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. 3:12) 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. 3:13) 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. 3:14) 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. 3:16) 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. 3:17) 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. 3:18) 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. 3:19) 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. 3:20) 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. 3:21) 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. 3:22) 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. 3:23) 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. 3:24) 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. 3:25) "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. 3:26) 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. 3:27) 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. 3:28) 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. 3:29) 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. 3:30) 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. 3:31) 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. 3:32) 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. 3:33) 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. 3:34) "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. 3:35) 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. 3:36) 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. 3:37) 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. 3:38) 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. 3:39) 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. 3:40) 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. 3:41) 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. 3:42) 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. 3:43) 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. 3:44) 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. 3:45) 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. 3:46) 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. 3:47) "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. 3:48) 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. 3:49) 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. 3:50) "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. 3:51) 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. 3:52) 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. 3:53) "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. 3:54) "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. 3:55) "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. 3:56) "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. 3:57) 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. 3:58) 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. 3:59) "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. 3:60) "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. 3:61) "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. 3:62) 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. 3:63) 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. 3:64) 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. 3:65) "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. 3:66) 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. 3:67) 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. 3:68) 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. 3:69) 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. 3:70) 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. 3:71) 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. 3:72) "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. 3:73) 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.
(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.
(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.
(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.
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[[Home]] [[TitleIndex]]

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ThomasParallelsAngelfire.md

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Parent: [[GospelOfThomas]]
## Thomas Parallels Angelfire
https://www.angelfire.com/dc/universalism/Thomas_Parallels.html
* [gospelthomas0](https://www.earlychristianwritings.com/thomas/gospelthomasgospelthomas0.html): POxy654 Prologue, Matt 1:1, Mark 1:1, InThom 1, Book of Thomas the Contender II 138.1-4, ApJas 1:1-2

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## Funks New Gospel Parallels
[Canonical Comparisons of Thomas Sayings](https://sacred-texts.com/chr/thomas.htm)
We have grouped the sayings in the Gospel of Thomas into 5 categories.
Sayings that are variants of or close parallels to canonical passages
(22 of these), sayings that appear more remotely parallel or similar
in some way (28), sayings which contain parts parallel to several
unconnected passages (13), sayings parallel to non-canonical
traditions of Jesus (only 1 of these), and those with no apparent parallels (50!!).
Due to space limitations, we cite passages, and you can go through and
compare them using any Bible. I haven't attempted to make any
comparisons to the various Apocryphal or other Christian and Gnostic texts.
@ -163,9 +163,11 @@ comparisons to the various Apocryphal or other Christian and Gnostic texts.
["Lk.17:20"]=113
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* THE GOSPEL OF THOMAS https://sacred-texts.com/chr/thomas.htm
* Commentary & Typing by Craig Schenk
* Commentary & Typing by Craig Schenk
* Made available to the net by Paul Halsall <halsall@murray.fordham.edu>
---