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THE CLEMENTINE HOMILIES
    Homilies XIII-XX

[Translated by Dr. James Donaldson.]


HOMILY XIII.

CHAP. I.--JOURNEY TO LAODICEA.

    Now at break of day Peter entered, and said:(1) " Clement, and his 
mother Mattidia, and my wife, must take their seats immediately on the 
waggon." And so they did straightway. And as we were hastening along the 
road to Balanaeae, my mother asked me how my father was; and I said: "My 
father went in search of you, and of my twin brothers Faustinus and 
Faustinianus, and is now nowhere to be found. But I fancy he must have died 
long ago, either perishing by shipwreck, or losing his way,(2) or wasted 
away by grief." When she heard this, she burst into tears, and groaned 
through grief; but the joy which she felt at finding me, mitigated in some 
degree the painfulness of her recollections. And so we all went down 
together to Balanaeae. And on the following day we went to Paltus, and from 
that to Gabala; and on the next day we reached Laodicea. And, lo! before 
the gates of the city Nicetas and Aquila met us, and embracing us, brought 
us to our lodging. Now Peter, seeing that the city was beautiful and great, 
said: "It is worth our while to stay here for some days; for, generally 
speaking, a populous place is most capable of yielding us those whom we 
seek."(3) Nicetas and Aquila asked me who that strange woman was; and I 
said: "My mother, whom God, through my lord Peter, has granted me to 
recognise."

CHAP. II.--PETER RELATES TO NICETAS AND AQUILA THE HISTORY OF CLEMENT AND 
HIS FAMILY.

    On my saying this, Peter gave them a summary account(4) of all the 
incidents,--how, when they had gone on before, I Clement had explained to 
him my descent, the journey undertaken by my mother with her twin children 
on the false pretext of the dream; and furthermore, the journey undertaken 
by my father in search of her; and then how Peter himself, after hearing 
this, went into the island, met with the woman, saw her begging, and asked 
the reason of her so doing; and then ascertained who she was, and her mode 
of life, and the feigned dream, and the names of her children--that is, the 
name borne by me, who was left with my father, and the names of the twin 
children who travelled along with her, and who, she supposed, had perished 
in the deep.

CHAP. III.--RECOGNITION OF NICETAS AND AQUILA.

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

CHAP. IV.--THE MOTHER MUST NOT TAKE FOOD WITH HER SON. THE REASON STATED.

    As soon as my mother had enough of sleep, she awoke, and Peter at once 
began first to talk to her of true piety, saying: "I wish you to know, O 
woman, the course of life involved in our religion.(6)  We worship one God, 
who made the world which you see; and we keep His law, which has for its 
chief injunctions to worship Him alone, and to hallow His name, and to 
honour our parents, and to be chaste, and to live piously. In addition to 
this, we do not live with all indiscriminately; nor do we take our food 
from the same table as Gentiles, inasmuch as we cannot eat along with them, 
because they live impurely. But when we have persuaded them to have true 
thoughts, and to follow a right course of action, and have baptized them 
with a thrice blessed invocation, then we dwell with them. For not even if 
it were our father, or mother, or wife, or child, or brother, or any other 
one having a claim by nature on our affection, can we venture to take our 
meals with him; for our religion compels us to make a distinction. Do not, 
therefore, regard it as an insult if your son does not take his food along 
with you, until you come to have the same opinions and adopt the same 
course of conduct as he follows."

CHAP. V.--MATTIDIA WISHES TO BE BAPTIZED.

    When she heard this, she said: "What, then, prevents me from being 
baptized this day? for before I saw you I turned away from the so-called 
gods, induced by the thought that, though I sacrificed much to them almost 
every day, they did not aid me in my necessities. And with regard to 
adultery, what need I say? for not even, hen I was rich was I betrayed into 
this sin by luxury, and the poverty which succeeded has been unable to 
force me into it, since I cling to my chastity as constituting the greatest 
beauty,(1)  on account of which I fell into so great distress. But I do not 
at all imagine that you, my lord Peter, are ignorant that the greatest 
temptation(2) arises when everything looks bright. And therefore, if I was 
chaste in my prosperity, I do not in my despondency give myself up to 
pleasures. Yea, indeed, you are not to suppose that my soul has now been 
freed from distress, although it has  received some measure of consolation 
by the recognition of Clement. For the gloom which I feel in consequence of 
the loss of my two children rushes in upon me, and throws its shadow to 
some extent over my joy; for I am grieved, not so much because they 
perished in  the sea, but because they were destroyed, both soul and body, 
without possessing true(3) piety towards God. Moreover, my husband, their 
father, as I have learned from Clement, went away in search of me and his 
sons, and for so many years has not been heard of; and, without doubt, he 
must have died. For the miserable man, loving me as he did in chastity, was 
fond of his children; and therefore the old man, deprived of all of us who 
were dear to him above everything else, died utterly broken-hearted."

CHAP. VI.--THE SONS REVEAL THEMSELVES TO THE MOTHER.

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

CHAP. VII.--NICETAS TELLS WHAT BEFELL HIM.

    And Nicetas, who in future is to be called Faustinus, began to speak. 
"On that very night when, as you know, the ship went to pieces, we were 
taken up by some men, who did not fear to follow the profession of robbers 
on the deep. They placed us in a boat, and brought us along the coast, 
sometimes rowing and sometimes sending for provisions, and at length took 
us to Caesarea Stratonis,(4) and there tormented us by hunger, fear, and 
blows, that we might not recklessly disclose anything which they did not 
wish us to tell; and, moreover, changing our names, they succeeded in 
selling us. Now the woman who bought us was a proselyte of the Jews, an 
altogether worthy person, of the name of Justa. She adopted us as her own 
children, and zealously brought us up in all the learning of the Greeks. 
But we, becoming discreet with our years, were strongly attached to her 
religion, and we paid good heed to our culture, in order that, disputing 
with the other nations, we might be able to convince them of their error. 
We also made an accurate study of the doctrines of the philosophers, 
especially the most atheistic,--I mean those of Epicurus and Pyrrho,--in 
order that we might be the better able to refute them.(5)

CHAP. VIII.--NICETAS LIKE TO BE DECEIVED BY SIMON MAGUS.

    "We were brought up along with one Simon, a magician; and in 
consequence of our friendly intercourse with him, we were in danger of 
being led astray. Now there is a report in regard to some man, that, when 
he appears, the mass of those who have been pious are to live free from 
death and pain in his kingdom. This matter, however, mother, will be 
explained more fully at him proper time. But when we were going to be led 
astray by Simon, a friend of our lord Peter, by name Zacchaetus, came to us 
and warned us not to be led astray by the magician; and when Peter came, he 
brought us to him that he might give us full information, and convince us 
in regard to those matters that related to piety. Wherefore we beseech you, 
mother, to partake of those blessings which have been vouchsafed to us, 
that we may unite around the same table!(1) This, then, is the reason, 
mother, why you thought we were dead. On that disastrous night we had been 
taken up in the sea by pirates, but you supposed that we had perished."

CHAP. IX.--THE MOTHER BEGS BAPTISM FOR HERSELF AND HER HOSTESS.

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

CHAP. X.--MATTIDIA VALUES BAPTISM ARIGHT.

And I said: "'Tell us what it was that she said which made her faith 
manifest." And Peter, said: "Her request that her hostess and benefactress 
should be baptized along with her. For she would not have besought this to 
be granted to her whom she loves, had she not herself first felt that 
baptism was a great gift. And for this reason I condemn many that, after 
being baptized, and asserting that they have faith, they yet do nothing 
worthy of faith; nor do they urge  those whom they love--I mean their 
wives, or  sons, or friends--to be baptized.(2) For if they had believed 
that God grants eternal life with good works on the acceptance of 
baptism,(3) they without delay would urge those whom they loved to be 
baptized. But some one of you will say, 'They do love them, and care for 
them.' That l is nonsense. For do they not, most assuredly, when they see 
them sick, or led away along the road that ends in death, or enduring any 
other trial, lament over them and pity them? So, if they believed that 
eternal fire awaits those who worship not God, they would not cease 
admonishing them, or being in deep distress for them as unbelievers, if 
they saw them disobedient, being fully assured that punishment awaits them. 
But now I shall send for the hostess, and question her as to whether she 
deliberately accepts the law which is proclaimed through us;(4) and so, 
according to her state of mind, shall we do what ought to be done.

CHAP. XI.--MATTIDIA HAS UNINTENTIONALLY FASTED ONE DAY.

    "But since your mother has real confidence in the efficacy of 
baptism,(5) let her fast at least one day before her baptism." But she 
swore: "During the two past days, while 1 related to the woman(6) all the 
events connected with the recognition, I could not, in consequence of my 
excessive joy, partake of food: only yesterday I took a little water." 
Peter's wife bore testimony to her statement with an oath, saying: "In 
truth she did not taste anything." And Aquila. who must rather be called 
Faustinianus(7) in future, said: "There is nothing, therefore, to prevent 
her being baptized." And Peter, smiling, replied: "But that is not a 
baptismal fast which has not taken place on account of the baptism itself." 
And Faustinus answered: "Perhaps God, not wishing to separate our mother a 
single day after our recognition from our table, has arranged beforehand 
the fast. For as she was chaste in the times of her ignorance, doing what 
the true religion inculcated,(8) so even now perhaps God has arranged that 
she should fast one day before for the sake of the true baptism, that, from 
the first day of her recognising us, she might take her meals along with 
us."

CHAP. XII.--THE DIFFICULTY SOLVED.

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

CHAP. XIII.--PETER ON CHASTITY.

    That same evening we all enjoyed the benefit of Peter's instruction. 
Taking occasion by what had happened to our mother, he showed us how the 
results of chastity are good, while those of adultery are disastrous, and 
naturally bring destruction on the whole race. if not speedily, at all 
events slowly.' "And to such an extent," he says. "do deeds of chastity 
please God, that in this life He bestows some small favour on account of 
it, even on those who are in error; for salvation in the other world is 
granted only to those who have been baptized on account of their trust(2) 
in Him, and who act chastely and righteously. This ye yourselves have seen 
in the case of your mother, that the results of chastity are in the end 
good. For perhaps she would have been cut off if she had committed 
adultery; but God took pity on her for having behaved chastely, rescued her 
from the death that threatened her, and restored to her her lost children.

CHAP. XIV.--PETER'S SPEECH CONTINUED.

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

CHAP. XV.--PETER'S SPEECH CONTINUED.  

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

CHAP. XVI.--PETER'S SPEECH CONTINUED

    The chaste woman is adored with the Son of God as with a bridegroom. 
She is clothed with holy light. Her beauty lies well-regulated soul; and 
she is fragrant with ointment, even with a good reputation. She is arrayed 
in beautiful vesture, even in modesty. She wears about her precious pearls, 
even chaste words. And she is radiant, for(4) her mind has been brilliantly 
lighted up. Onto a beautiful mirror does she look, for she looks into God. 
Beautiful cosmetics(5) does she use, namely, the fear of God, with which 
she admonishes her soul. Beautiful is the woman not because she has chains 
of gold on her,(6) but because she has been set free from transient lusts. 
The chaste woman is greatly desired by the great King;(7) she has been 
wooed, watched, and loved by Him. The chaste woman does not furnish 
occasions for being desired, except by her own husband. The chaste woman is 
grieved when she is desired by another. The chaste woman loves her husband 
from the heart, embraces, soothes, and pleases him, acts the slave to him, 
and is obedient to him in all things, except when she would be disobedient 
to God. For she who obeys God is without the aid of watchmen chaste in soul 
and pure in body.

CHAP. XVII.--PETER'S SPEECH CONTINUED

    "Foolish, therefore,  is every husband who separates his wife from the 
fear of God; for she who does not fear God is not afraid of her husband. If 
she fear not God, who sees what is invisible, how will she be chaste in her 
unseen choice?(8) And how will she be chaste, who does not come to the 
assembly to hear chaste-making words? And how could she obtain admonition? 
And how will she be chaste without watchmen, if she be not informed in 
regard to the coming judgement of God, and if she be not fully assured that 
eternal punishment is the penalty for the slight pleasure? Wherefore, on 
the other hand, compel her even against her will always to come to hear the 
chaste-making word, yea, coax her to do so

CHAP. XVIII.--PETER'S SPEECH CONTINUED.

    "Much better is it if you will take her by the hand and come, in order 
that you yourself may become chaste; for you will desire to become chaste, 
that you may experience the full fruition of a holy marriage, and you will 
not scruple, if you desire it, to become a father,@ to love your own 
children, and to be loved by your own children. He who wishes to have a 
chaste wife is also himself chaste, gives her what is due to a wife, takes 
his meals with her, keeps company with her, goes with her to the word that 
makes chaste, does not grieve her, does not rashly quarrel with her, does 
not make himself hateful to her, furnishes her with all the good things he 
can, and when he has them not, he makes up the deficiency by caresses. The 
chaste wife does not expect to be caressed, recognises her husband as her 
lord, bears his poverty when he is poor, is hungry with him when he is 
hungry, travels with him when he travels, consoles him when he is grieved, 
and if she have a large(2) dowry, is subject to him as if she had nothing 
at all. But if the husband have a poor wife, let him reckon her chastity a 
great dowry. The chaste wife is temperate in her eating and drinking, in 
order that the weariness of the body, thus pampered, may not drag the soul 
down to unlawful desires. Moreover, she never assuredly remains alone with 
young men, and she suspects(3) the old; she turns away from disorderly 
laughter, gives herself up to God alone; she is not led astray; she 
delights in listening to holy words, but turns away from those which are 
not spoken to produce chastity.

CHAP. XIX.--PETER'S SPEECH ENDED.

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

CHAP. XX.--PETER ADDRESSES MATTIDIA.

    While Peter was saying this, he saw the good and chaste Mattidia 
weeping for joy; but thinking that she was grieved at having suffered so 
much in past times, he said: 4. "Take courage, O woman; for while many have 
suffered many evils on account of adultery, you have suffered on account of 
chastity, and therefore you did not die. But if you had died, your soul 
would have been saved. You left your native city of Rome on account of 
chastity, but through it you found the truth, the diadem of the eternal 
kingdom. You underwent danger in the deep, but you did not die; and even if 
you had died, the deep itself would have proved to you, dying on account of 
chastity, a baptism for the salvation of your soul. You were deprived of 
your children for a little; but these, the true offspring of your husband, 
have been found in better circumstances. When starving, you begged for 
food, hut you did not defile your body by fornication. You exposed your 
body to torture, but you saved your soul; you fled from the adulterer, that 
you might not defile the couch of your husband: but, on account of your 
chastity, God, who knows your flight, will fill up the place of your 
husband. Grieved and left desolate, yon were for a short time deprived of 
husband and children, but all these you must have been deprived of, some 
time or other, by death, the preordained lot of man. But better is it that 
you were willingly deprived of thorn on account of chastity, than that you 
should have perished unwillingly after a time, simply on account of sins.

CHAP. XXI.--THE SAME SUBJECT CONTINUED.

    "Much better is it, then, that your first circumstances should be 
distressing. For when this is the case, they do not so deeply grieve you, 
because you hope that they will pass away, and they yield joy though the 
expectation of better circumstances. But, above all, I wish you to know how 
much chastity is pleasing to God. The chaste woman is God's choice, God's 
good pleasure, God's glory, God's child. So great a blessing is 
chastity,(5) that if there had not been a law that not even a righteous 
person should enter into the kingdom of God unbaptized, perhaps even the 
erring Gentiles might have been saved solely on account of chastity. 
Wherefore I am exceedingly sorry for those erring ones who are chaste 
because they shrink from baptism--thus choosing to be chaste without good 
hope. Wherefore they are not saved; for the decree of God is clearly set 
down, that an unbaptized person cannot enter into His kingdom." When he 
said this, and much more, we I turned to sleep.


HOMILY XIV.

CHAP. I.--MATTIDIA IS BAPTIZED IN THE SEA.

    Much earlier than usual Peter awoke, and came to us, and awaking as, 
said: "Let Faustinus and Faustinianus, along with Clement and the 
household, accompany me, that we may go to some sheltered spot by the sea, 
and there be able to baptize her without attracting observation." 
Accordingly, when we had come to the sea-shore, he baptized her betweeen 
some rocks, which supplied a place at once free from wind and dust.(1) But 
we brothers, along with our brother and some others, retired because of the 
women and bathed, and coming again to the women, we took them along with 
us, and thus we went to a secret place and prayed. Then Peter, on account 
of the multitude, sent the women on before, ordering them to go to their 
lodging by another way, and he permitted us alone of the men to accompany 
our mother and the rest of the women.(2) We went then to our lodging, and 
while waiting for Peter's arrival, we conversed with each other. Peter came 
several hours after, and breaking the bread for the Eucharist,(3) and 
putting salt upon it, he gave it first to our mother, and, after her, to us 
her sons. And thus we took food along with her and blessed God.

CHAP.II.--THE REASON OF PETER'S LATENESS.

    Then,(4) at length, Peter seeing that the multitude had entered, sat 
down, and bidding us sit down beside him, he related first of all why be 
had sent us on before him after the baptism, and why he himself had been 
late in returning.(5) He said that the following was the reason: "At the 
time that you came up,"(6) he says, "an old man, a workman, entered along 
with you, concealing himself out of curiosity. He had watched us before, as 
he himself afterwards confessed, in order to see what we were doing when we 
entered into the sheltered place, and then he came out secretly and 
followed us. And coming up to me at a convenient place, and addressing me, 
he said, 'For a long time I have been following you and wishing to talk 
with you, but I was afraid that you might be angry with me, as if I were 
instigated by curiosity; but now I shall tell you, if you please, what I 
think is the truth.' And I replied, 'Tell us what you think is good, and we 
shall approve your conduct, even should what you say not be really good, 
since with a good purpose you have been anxious to state what you deem to 
be good.'

CHAP. III.--THE OLD MAN DOES NOT BELIEVE IN GOD OR PROVIDENCE.

    "The old man began to speak as follows: 'When I saw you after you had 
bathed in the sea retire into the secret place, I went up and secretly 
watched what might be your object in entering into a secret place, and when 
I saw you pray, I retired;(7) but taking pity on you, I waited that I might 
speak with you when you came out, and prevail on you not to be led astray. 
For there is neither God nor providence; but all things are subject to 
Genesis.(8) Of this I am fully assured in consequence of what I have myself 
endured, having for a long time made a careful study of the science.(9) Do 
not therefore be deceived, my child. For whether you pray or not, you must 
endure what is assigned to you by Genesis. For if prayers could have  done 
anything or any good, I myself should now be in better circumstances. And 
now, unless my needy garments mislead you, you will not refuse to believe 
what I say. I was once in affluent circumstances; I sacrificed much to the 
gods, I gave liberally to the needy; and yet, though I prayed and acted 
piously, I was not able to escape my destiny.' And I said: 'What are the 
calamities you have endured?' And he answered: 'I need not tell you now; 
perhaps at the end you shall learn who I am, and who are my parents, and 
into what straitened circumstances I have fallen. But at present I wish you 
to become fully assured that everything is subject to Genesis.'

CHAP. IV.--PETER'S ARGUMENTS AGAINST GENESIS.

    "And I said: 'If all things are subject to Genesis, and you are fully 
convinced that this is the case, your thoughts and advice are contrary to 
your own opinion.' For if it is impossible even to think in opposition to 
Genesis, why do you toil in vain, advising me to do what cannot be done? 
Yea, moreover, even if Genesis subsists, do not make haste to prevail on me 
not to worship Him who is also Lord of the stars, by whose wish that a 
thing should not take place, that thing becomes an impossibility. For 
always that which is subject must obey that which rules. As far, however, 
as the worship of the common gods is concerned, that is superfluous, if 
Genesis has sway. For neither does anything happen contrary to what seems 
good to fate, nor are they themselves able to do anything, since they are 
subject to their own universal Genesis. If Genesis exists, there is this 
objection to it, that that which is not first has the rule; or, in other 
words, the uncreated cannot be subject, for the uncreated, as being 
uncreated, has nothing that is older than itself.'(2)

CHAP. V.--PRACTICAL REFUTATION OF GENESIS. 

    "While we were thus talking, a great multitude gathered round us. And 
then I looked to the multitude, and said: 'I and my tribe have had handed 
clown to us from our ancestors the worship of God, and we have a 
commandment to give no heed to Genesis, I mean to the science  of 
astrology;(3) and therefore I gave no attention to it. For this reason I 
have no skill in astrology, but I shall state that in which I have skill. 
Since I am unable to refute Genesis by an appeal to the science Which 
relates to Genesis, I wish to prove in another way that the affairs of this 
world are managed by a providence, and that each one will receive reward or 
punishment according to his actions. Whether he shall do so now or 
hereafter, is a matter of no consequence to me; all I affirm is, that each 
one without doubt will reap the fruit of his deeds. The proof that there is 
no Genesis is this. If any one of you present has been deprived of eyes, or 
has his hand maimed, or his foot lame, or some other part of the body 
wrong, and if it is utterly incurable, and entirely beyond the range of the 
medical profession,--a case, indeed, which not even the astrologers profess 
to cure, for no such cure has taken place within the lapse of a vast 
period,--yet I praying to God will cure it,(4) although(5) it could never 
have been set right by Genesis.(6) Since this is so, do not they sin who 
blaspheme the God that fashioned all things?' And the old man answered: 'Is 
it then blasphemy to say that all things are subject to Genesis?' And I 
replied: 'Most certainly it is. For if all the sins of men, and all their 
acts of impiety and licentiousness, owe their origin to the stars, and if 
the stars have been appointed by God to do this work, so as to be the 
efficient causes of all evils, then the sins of all are traced up to Him 
who placed Genesis(7) in the stars.'

CHAP. VI.--THE OLD MAN OPPOSES HIS PERSONAL EXPERIENCE TO THE ARGUMENT OF 
PETER.

    "And the old man answered:(8) 'You have spoken truly,(9) and yet, 
notwithstanding all your incomparable demonstration, I am prevented from 
yielding assent by my own personal knowledge. For I was an astrologer, and 
dwelt first at Rome; and then forming a friendship with one who was of the 
family of Caesar, I ascertained accurately the genesis of himself and his 
wife. And tracing their history, I find all the deeds actually accomplished 
in exact accordance with their genesis, and therefore I cannot yield to 
your argument. For the arrangement(10) of her genesis was that which makes 
women commit adultery, fall in love with their own slaves, and perish 
abroad in the water. And this actually took place; for she fell in love 
with her own slave, and not being able to bear the reproach, she fled with 
him, hurried to a foreign land, shared his bed, and perished in the sea.' 

CHAP. VII.--THE OLD MAN TELLS HIS STORY.

    "And I answered: 'How then do you know that she who fled and took up 
her residence in a foreign land married the slave, and marrying him died?' 
And the old man said: 'I am quite sure that this is true, not indeed that 
she married him, for I did not know even that she fell in love with him; 
but after her departure, a brother of her husband's told me the whole story 
of her passion, and how he acted as an honourable man, and did not, as 
being his brother, wish to pollute his couch, and how she the wretched 
woman (for she is not blameable, inasmuch as  she was compelled to do and 
suffer all this in consequence of Genesis) longed for him, and yet stood in 
awe of him and his reproaches, and how she devised a dream, whether true or 
false I cannot tell; for he stated that she said," Some one in a vision 
stood by me, and ordered me to leave the city of the Romans immediately 
with my children." But her husband being anxious that she should be saved 
with his sons, sent them immediately to Athens for their education, 
accompanied by their mother and slaves, while he kept the third and 
youngest son with himself, for he who gave the warning in the dream 
permitted this son to remain with his father. And when a long time had 
elapsed, during which(1) he received no letters from her, he himself sent 
frequently to Athens, and at length took me, as the truest of all his 
friends, and went in search of her. And much did I exert myself along with 
him in the course of our  travels with all eagerness; for I remembered 
that, in the old times of his prosperity, he had given me a share of all he 
bad and loved reel above all his friends. At length we set sail from  Rome 
itself, and so we arrived in these parts of Syria, and we landed at 
Seleucia, and not many  days after we had landed he died of a broken  
heart. But I came here, and have procured my livelihood from that day till 
this by the work of

CHAP. VIII.--THE OLD MAN GIVES INFORMATION IN REGARD TO FAUSTUS THE FATHER 
OF CLEMENT.

    "When the old man bad thus spoken, I knew from what he said that the 
old man who he stated had died, was no other than your father. I did not 
wish, however, to communicate your t circumstances to him until I should 
confer with you.But I ascertained where his lodging was, and I pointed out 
mine to him; and to make  sure that my conjecture was right, I put this one 
question to him: 'What was the name of the old man?' And he said, 
'Faustus.' 'And what were the names of his twin sons?' And he answered, 
'Faustinus and Faustinianus.' 'What was the name of the third son?' He 
said, Clement.' 'What was their mother's name?' He said, 'Mattidia.' 
Accordingly, from compassion, I shed tears along with him, and, dismissing 
the multitudes, I came to you, in order that I might take counsel with you 
after we had partaken of food(2) together. But I did not wish to disclose 
the matter to you before we had partaken of food, lest perchance you should 
be overcome by sorrow, and continue sad on the day of baptism, when even 
angels rejoice." At these statements of Peter we all fell a weeping along 
with our mother. But he beholding us in tears, said: "Now let each one of 
you, through fear of God, bear bravely what has been said: for certainly it 
was not to-day that your father died, but long ago, as you conjecturing 
said."

CHAP. IX.--FAUSTUS HIMSELF APPEARS.

    When Peter said this, our mother could no longer endure it, but cried 
out, "Alas! my husband! loving us, you died by your own decision,(3) while 
we are still alive, see the light, and have just partaken of food." This 
one scream had not yet ceased, when, lo! the old man came in, and at the 
same time wishing to inquire into the cause of the cry, he looked on the 
woman and said," What does this mean? Whom do I see?" And going up to her, 
and looking at her, and being looked at more carefully, he embraced her. 
But they were like to die through the sudden joy, and wishing to speak to 
each other, they could not get the power in consequence of their 
unsatisfied joy, for they were seized with speechlessness. But not long 
after, our mother said to him: "I now have you, Faustus, in every way the 
dearest being to me. How then are you alive, when we heard a short time ago 
that you were dead? But these are our sons, Faustinus, Faustinianus, and 
Clement." And when she said this. we all three fell on him, and kissed him, 
and in rather an  distinct way we recalled his form to our memory.(4)

CHAP. X.--FAUSTUS EXPLAINS HIS NARRATIVE TO PETER.

    Peter seeing this, said: "Are you Faustus, the husband of this woman, 
and the father of her children?" And he said: "I am." And Peter said: "How, 
then, did you relate to me your own history as if it were another's; 
telling me of your toils, and sorrow, and burial?" And our father answered: 
"Being of the family of Caesar, and not wishing to be discovered, I devised 
the narrative in another's name, in order that it might not be perceived 
who I was. For I knew that, if I were recognised, the governors in the 
place would learn this, and recall me to gratify Caesar, and would bestow 
upon me that former prosperity to which I had formerly bidden adieu with 
all the resolution I could summon. For I could not give myself up to a 
luxurious life when I had pronounced the strongest condemnation on myself, 
because I believed that I had been the cause of death to those who were 
loved by me."(1)

CHAP. XI.--DISCUSSION ON GENESIS.

    And Peter said: "You did this according to your resolution. But in 
regard to Genesis, were you merely playing a part when you affirmed it, or 
were you in earnest in asserting that it existed?" Our father said: "I will 
not speak falsely to you. I was in earnest when I maintained that Genesis 
existed. For I am not uninitiated in the science; on the contrary, I 
associated with one who is the best of the astrologers, an Egyptian of the 
name of Annubion, who became my friend in the commencement of my travels, 
and disclosed to me the death of my wife and children."(2) And Peter said: 
"Are you not now convinced by facts, that the doctrine of Genesis has no 
firm foundation?" And my father answered: "I must lay before you all the 
ideas that occur to my mind, that listening to them I may understand your 
refutation of them.(3) I know, indeed, that astrologers both make many 
mistakes, and frequently speak the truth. I suspect, therefore, that they 
speak the truth so far as they are accurately acquainted with the science, 
and that their mistakes are the [result of ignorance; so that I conjecture 
that the science has a firm foundation, but that the astrologers themselves 
speak what is false solely on account of ignorance, because they cannot 
know all things with absolute(4) accuracy." And Peter answered: 
"Consider(5) whether their speaking of the truth is not accidental, and 
whether they do not make their declarations without knowing the matters 
accurately. For it must by all means happen that, when many prophecies are 
uttered, some of them should come true." And the old man said: "How, then, 
is it possible to be fully convinced of this, whether the science of 
Genesis has a sure foundation or not?"

CHAP. XII.--CLEMENT UNDERTAKES THE DISCUSSION.

    When both were silent, I said: "Since I know accurately the science, 
but our lord mad our father are not in this condition, I should like if 
Annubion himself were here, to have a discussion with him in the presence 
of my father. For thus would the matter be able to become public, when one 
practically acquainted with the subject has held the discussion with one 
equally informed."(6) And our father answered: "Where, then, is it possible 
to fall in with Annubion?" And Peter said: "In Antioch, for I learn that 
Simon Magus is there, whose inseparable companion Annubion is. When, then, 
we go there, if we come upon them, the discussion can take place." And so, 
when we had discussed many subjects, and rejoiced at the recognition and 
given thanks to God, evening came down upon us, and we turned to sleep.


HOMILY XV.

CHAP. I.- PETER WISHES TO CONVERT FAUSTUS.

    AT break of day our father, with our mother and his three sons, entered 
the place where Peter was, and accosting him, sat down. Then we also did 
the same at his request; and Peter looking at our father, said:(1) "I am 
anxious that you should become of the same mind as your wife and children, 
in order that here you may live along with them, and in the other world,(2) 
after the separation of the soul from the body, you will continue to be 
with them free from sorrow. For does it not grieve you exceedingly that you 
should not associate with each other?" And my father said: "Most 
assuredly." And Peter said:  "If, then, separation from each other here 
gives you pain, and if without doubt the penalty awaits you that after 
death you should not be with each other, how much greater will your grief 
be that you, a wise man, should be separated from your own family on 
account of your opinions? They too, must(1) feel the more distressed from 
the consciousness that eternal punishment awaits you because you entertain 
different opinions from theirs, and deny the established truth."(2)

CHAP. II.--REASON FOR LISTENING TO PETER'S ARGUMENTS

    Our father said: "But it is not the case, my very dear friend, that 
souls arc punished in Hades, for the soul is dissolved into air as soon as 
it leaves the body." And Peter said: "Until we convince you in regard to 
this point, answer me, does it not appear to you that you are not grieved 
as having no faith in a future punishment, but they who have full faith in 
it must be vexed in regard to you?" And our father said: "You speak sense." 
And Peter said: "Why, then, will you not free them from the greatest grief 
they can have in regard to you by agreeing to their religion, not, I mean, 
through dread, but through kindly feeling, listening and judging about what 
is said by me, whether it be so or not? and if the truth is as we state it, 
then here you will enjoy life with those who are dearest to you, and in the 
other world you will have rest with them; but if, in examining the 
arguments, you show that what is stated by us is a fictitious story,(3) you 
will thus be doing good service, for you will have your friends on your 
side, and you will put an end to their leaning upon false hopes, and you 
will free them from false fears."

CHAP. III.--OBSTACLES TO FAITH.

    And our father said: "There is evidently much reason in what you say." 
And Peter said: "What is it, then, that prevents you from coming to our 
faith? Tell me, that we may begin our discussion with it. For many are the 
hindrances. The faithful are hindered by occupation with merchandise, or 
public business, or the cultivation of the soil, or cares, and such like; 
the unbelievers, of whom you also are one, are hindered by ideas such as 
that the gods, which do not exist, really exist, or that all things are 
subject to Genesis, or chance,(4) or that souls are mortal, or that our 
doctrines are false because there is no providence.

CHAP.IV.--PROVIDENCE SEEN IN THE EVENTS OF THE LIFE OF FAUSTUS AND HIS 
FAMILY.

    "But I maintain, from what has happened to you,(5) that all things arc 
managed by the providence of God, and that your separation from your family 
for so many years was providential;(6) for since, if they had been with 
you, they perhaps would not have listened to the doctrines of the true 
religion, it was arranged that your children should travel with their 
mother, should be shipwrecked, should be supposed to have perished, and 
should be sold;(7) moreover, that they should be educated in the learning 
of the Greeks, especially in the atheistic doctrines, in order that, as 
being acquainted with them, they might be the better able to refute them; 
and in addition to this, that they should become attached to the true 
religion, and be enabled to be united with me, so as to help me in my 
preaching; furthermore, that their brother Clement should meet in the same 
place, and that thus his mother should be recognised, and through her 
cure(8) should be fully convinced of the right worship of God;(9) that 
after no long interval the twins should recognise and be recognised, and 
the other day should fall in with you, and that you should receive back 
your own. I do not think, then, that such a speedy filling in of 
circumstances, coining as it were from all quarters, so as to accomplish 
one design, could have happened without the direction of Providence."

CHAP. V.--DIFFERENCE BETWEEN THE TRUE RELIGION AND PHILOSOPHY.

    And our father began to say: " Do not suppose, my dearest Peter, that I 
am not thinking of the doctrines preached by you. I was thinking of them. 
But during the past night, when Clement urged me earnestly to give in my 
adhesion to the truth preached by you, I at last answered, 'Why should I? 
for what new commandment can any one give more than what the ancients urged 
us to obey?' And he, with a gentle smile, said,' There is a great 
difference, father, between the doctrines of the true religion and those of 
philosophy;(10) for the true religion receives its proof from prophecy, 
while philosophy, furnishing us with beautiful sentences, seems to present 
its proofs from conjecture.' On saying this, he took an instance, and set 
before us the doctrine of philanthropy,(1) which you had explained to 
him,(2) which rather appeared to me to be very unjust, and I shall tell you 
how. He alleged that it was right to present to him who strikes you on the 
one cheek the other(3) also, and to give to him who takes away your cloak 
your tunic also, and to go two miles with him who compels you to go one, 
and such like."(4)

CHAP. VI.--THE LOVE OF MAN.

    And Peter answered: "You have deemed unjust what is most just. If you 
are inclined, will you listen to me?" And my father said: "With all my 
heart." And Peter said: "What is your opinion? Suppose that there were two 
kings, enemies to each other, and having their countries cut off from each 
other; and suppose that some one of the subjects of one of them were to be 
caught in the country of the other, and to incur the penalty of death on 
this account: now if he were let off from the punishment by receiving a 
blow instead of death, is it not plain that he who let him off is a lover 
of man?" And our father said: "Most certainly." And Peter said: "Now 
suppose that this same person were to steal from some one something 
belonging to him or to another; and if when caught he were to pay double, 
instead of suffering the punishment that was due. to him, namely, paying 
four times the amount, and being also put to death, as having been caught 
in the territories of the enemy; is it not  your opinion that he who 
accepts double, and lets him off from the penalty of death, is a lover  of 
man?" And our father said: "He certainly  seems so." And Peter said: "Why 
then? Is it not the duty of him who is in the kingdom of another, and that, 
too, a hostile and wicked mortarch, to be pleasing to all(5) for the sake 
of life, and when force is applied to him, to yield still more, to accost 
those who do not accost him, to reconcile enemies, not to quarrel with 
those who are angry, to give his own property freely to all who ask, and 
such like?" And our father said: "He should with reason endure all things i 
rather, if he prefers life to them."

CHAP. VII.--THE EXPLANATION OF A PARABLE; THE PRESENT AND THE FUTURE LIFE.

    And Peter(6) said: "Are not those, then, who you said received 
injustice, themselves transgressors, inasmuch as they are in the kingdom of 
the other, and is it not by overreaching that they have obtained all they 
possess? while those who are thought to act unjustly are conferring a 
favour on each subject of the hostile kingdom, so far as they permit him to 
have property. For these possessions belong to those who have chosen the 
present(7) And they are so far kind as to permit he others to live. This, 
then, is the parable; now listen to the actual truth. The prophet of the 
truth who appeared on earth taught us that the Maker and God of all gave 
two kingdoms to two,(8) good and evil; granting to the evil the sovereignty 
over the present world along with law, so that he, it, should have the 
right to punish those who act unjustly; but to the good tie gave the 
eternal(9) to come. But He made each man free with the power to give 
himself up to whatsoever he prefers, either to the present evil or the 
future good. Those men who choose the present have power to be rich, to 
revel in luxury, to indulge in pleasures, and to do whatever they can. For 
they will possess none of the future goods. But those who have determined 
to accept the blessings of the future reign have no right to regard as 
their own the things that are here, since they belong to a foreign king, 
with the exception only of water and bread, and those things procured with 
sweat to maintain life (for it is not lawful for them to commit 
suicide),(10) and also one garment, for they are not permitted to go naked 
on account of the all-seeing(11) Heaven.

CHAP. VIII.--THE PRESENT AND THE FUTURE.

    "If, then, you wish to have an accurate account of the matter, listen. 
Those of whom you said a little before that they receive injustice, rather 
act unjustly themselves; for they who have chosen the future blessings, 
live along with the bad in the present world, having many enjoyments the 
same as the bad,--such as life itself, light, bread, water, clothing, and 
others of a like nature. But they who are thought by you to act unjustly, 
shall not live with the good  men in(1) the coming age." And our father 
replied to this: "Now when you have convinced me that those who act 
unjustly suffer injustice themselves, while those who suffer injustice have 
by far the advantage, the whole affair seems to  me still more the most 
unjust of transactions;  for those who seem to act unjustly grant many  
things to those who have chosen the future blessings, but those who seem to 
receive injustice do themselves commit injustice, because they do not give 
in the other world, to those who have given them blessings here, the same 
advantages which these gave to them." And Peter said: "This is not unjust 
at all, because each one has the power to choose the present or the future 
goods, whether they be small or great. He who chooses by his own individual 
judgment and wish, receives no injustice,--I mean, not even should his 
choice rest on what is small, since the great lay within his choice, as in 
fact did also the small." And our father said: "You are right; for it has 
been said by one of the wise men of the Greeks, 'The blame rests with those 
who chose--God is blameless.'(2)

CHAP. IX.--POSSESSIONS ARE TRANSGRESSIONS.

    "Will you be so good as to explain this matter also? I remember Clement 
saying to me, that we suffer injuries and afflictions for the forgiveness 
of our sins." Peter said: "This is quite correct. For we, who have chosen 
the future things, in so far as we possess more goods than these, whether 
they be clothing, or food or drink, or any other thing, possess sins, 
because we ought not to have anything, as I explained to you a little ago. 
To all of us possessions are sins.(3) The deprivation of these, in whatever 
way it may take place, is the removal of sins." And our father said: "That 
seems reasonable, as you explained that these were the two boundary lines 
of the two kings, and(4) that it was in the power of each to choose 
whatever he wished of what was under their authority. But why are the 
afflictions sent, or(5) do we suffer them justly?" And Peter said: "Most 
justly; for since the boundary line of the saved is, as I said, that no one 
should possess anything, but since many have many possessions, or in other 
words sins, for this reason the exceeding love of God sends afflictions on 
those who do not act in purity of heart, that on account of their having 
some measure of the love of God, they might, by temporary inflictions, be 
saved from eternal punishments."

CHAP. X.--POVERTY NOT NECESSARILY RIGHTEOUS.

    And our father said: "How then is this? Do we not see many impious men 
poor? Then do these belong to the saved on this account?" And Peter said: 
"Not at all; for that poverty is not acceptable which longs for what it 
ought not. So that some are rich as far as their choice goes, though poor 
in actual wealth, and they are punished because they desire to have more. 
But one is not unquestionably righteous because he happens to be poor. For 
he can be a beggar as far as actual wealth is concerned, but he may desire 
and even do what above everything he ought not to do. Thus he may worship 
idols, or be a blasphemer or fornicator, or he may live indiscriminately, 
or perjure himself, or lie, or live the life of an unbeliever. But our 
teacher pronounced the faithful poor blessed;(6) and he did so, not because 
they had given anything, for they had nothing, but because they were not to 
be condemned, as having done no sin, simply because they gave no alms, 
because they had nothing to give." And our father said: "In good truth all 
seems to go right as far as the subject of discussion is concerned; 
wherefore I have resolved to listen to the whole of your argument in 
regular order."

CHAP. XI.--EXPOSITION OF THE TRUE RELIGION PROMISED.

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


HOMILY XVI.

CHAP. I.--SIMON WISHES TO DISCUSS WITH PETER THE UNITY OF GOD.

    AT break of day Peter went out, and reaching the place where he was 
wont to discourse, he saw a great multitude assembled. At the very tithe 
when he was going to discourse, one of his deacons entered, and said: 
"Simon has come from Antioch,(1) starting as soon as it was evening, having 
learned that you promised to speak on the unity(2) of God; and he is ready, 
along with Athnedorus the Epicurean, to come to hear your speech, in order 
that he may publicly oppose all the arguments ever adduced by you for the 
unity of God." Just as the deacon said this, lo! Simon himself entered, 
accompanied by Athenodorus and some other friends. And before Peter spoke 
at all, he took the first word, and said:--

CHAP. II.--THE SAME SUBJECT CONTINUED.

    "I heard that you promised yesterday to Faustus to prove this day 
giving out your arguments in regular order, and beginning with Him who is 
Lord of the universe, that we ought to say that He alone is God. and that 
we ought neither to say nor to think that there are other gods, because he 
that acts contrary to this will be punished eternally. But, above all, I am 
truly amazed at your madness in hoping to convert a wise man, and one far 
advanced in years, to your state of mind. But you will not succeed in your 
designs; and all the more that I am present, and can thoroughly refute your 
false arguments. For perhaps, if I had not been present, the wise old man 
might have been led astray, because he has no critical acquaintance(3) with 
the books publicly  believed in amongst the Jews.(4) At present I shall  
omit much, in order that I may the more speedily  refute that which yon 
have promised to prove.  Wherefore begin to speak what you promised to  say 
before us, who know the Scriptures. But if,  fearing our refutation, you 
are unwilling to fulfil your promise In our presence, this of itself will 
be sufficient proof that you are wrong, because you did venture to speak in 
the presence of those who know the Scriptures. And now, why should I wait 
till you tell me, when I have a most satisfactory witness of your promise 
in the old man who is present?" And, saying this, he looked to my father, 
and said: "Tell me, most excellent of all men, is not this the man who 
promised to prove to you to-day that God is one, and that we ought not to 
say or think that there is any other god, and that he who acts contrary to 
this will be punished eternally, as committing the most heinous sin? Do 
you, then, refuse to reply to me?"

CHAP. III.--THE MODE OF THE DISCUSSION.

    And our father said: "Well might you have demanded testimony from me, 
Simon, if Peter had first denied that he had made the promise. But now I 
shall feel no shame in saying what I am bound to say. I think that you wish 
to enter on the discussion inflamed with anger. Now this is a state of mind 
in which it is improper for you to speak and for us to listen to you; for 
we are no longer being helped on to the truth. but we are watching the 
progress of a contest. And now, having learned from Hellenic culture how 
those who seek the truth ought to act, I shall remind you. Let each of you 
give an exposition of his own opinion,(5) and let the right of speech pass 
from the one to the other.(6) For if Peter alone should wish to expound his 
thought, but you should be silent as to yours, it is possible that some 
argument adduced by you might crush both your and his opinion; and both of 
you, though defeated by this argument, would not appear defeated, but only 
the one who expounded his opinion; while he who did not expound his, though 
equally defeated, would not appear defeated, but would even be thought to 
have conquered." And Simon answered: "I will do as you say; but I am afraid 
lest you do not turn out a truth-loving judge, as you have been already 
prejudiced by his arguments."

CHAP. IV.--THE PREJUDICES OF FAUSTUS RATHER ON THE SIDE OF SIMON THAN ON 
THAT OF PETER.

    Our father answered: "Do not compel me to agree with you without any 
exercise of my judgment in order that I may seem to be a truth-loving 
judge; but if you wish me to tell  you the truth, my prepossessions are 
rather the side of your opinions." And Simon said "How is this the case, 
when you do not know what my opinions are?" And our father said: "It is 
easy to know this, and I will tell you how. You promised that you would 
convict Peter of error in maintaining the unity of God; but if one 
undertakes to convict of error him who maintains the unity of God. it is 
perfectly plain that he, as being in the right,(1) does not hold the same 
opinion. For if he holds the same  opinion as the man who is thoroughly in 
error, then he himself is in error; but if he gives his proofs holding 
opposite opinions, then he is in the right. Not well(2) then do you assert 
that he who maintains the unity of God is wrong, unless you believe that 
there are many gods. Now I maintain that there are many gods. Holding, 
therefore, the same opinion as you before the discussion, I am prepossessed 
rather in your favour. For this reason you ought to have no anxiety in 
regard to me, but Peter ought, for I still hold opinions contrary to his. 
And so after your discussion I hope that, as a truth-loving judge, who has 
stripped himself of his prepossessions, I shall agree to that doctrine 
which gains the victor." When my father said this, a murmur of applause 
burst insensibly from the multitudes because my father had thus spoken.

CHAP. V.--PETER COMMENCES THE DISCUSSION.

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

CHAP. VI.--SIMON APPEALS TO THE OLD TESTAMENT TO PROVE THAT THERE ARE MANY 
GODS.

    "For instance, in the very first words of the law, He evidently speaks 
of them as being like even unto Himself. For thus it is written, that, when 
the first man received a commandment from God to eat of every tree that was 
in the garden,(3) but not to eat of the tree of the knowledge of good and 
evil, the serpent having persuaded them by means of the woman, through the 
promise that they would become gods, made them look up;(4) and then, when 
they had thus looked up, God said,(5) 'Behold, Adam is become as one of 
us.' When, then, the serpent said,(6) Ye shall be as gods,' he plainly 
speaks in the belief that gods exist; all the more as God also added His 
testimony, saying, 'Behold, Adam is become as one of us.' The serpent, 
then, who said that there are many gods, did not speak falsely. Again, the 
scripture,(7) 'Thou shalt not revile the gods, nor curse the rulers of thy 
people,' points out many gods whom it does not wish even-to be cursed. But 
it is also somewhere else written,(8)` Did another god dare to enter and 
take him a nation from the midst of another nation, as did I the Lord God?' 
When He says, 'Did another God dare?' He speaks on the supposition that 
other gods exist. And elsewhere:(9) 'Let the gods that have not made the 
heavens and the earth perish;' as if those who had made them were not to 
perish. And in another place, when it says,(10) 'Take heed to thyself lest 
thou go and serve other gods whom thy fathers knew not,' it speaks as if 
other gods existed whom they were not to follow. And again:(11) 'The names 
of other gods shall not ascend upon thy lips.' Here it mentions many gods 
whose names it does not wish to be uttered. And again it is written,(12) 
'Thy God is the Lord, He is God of gods.' And again:(13) 'Who is like unto 
Thee, O Lord, among the Gods?' And again:(14) 'God is Lord of gods.' And 
again:(15) 'God stood in the assembly of gods: He judgeth among the gods.' 
Wherefore I wonder how, when there are so many passages in writing which 
testify that there are many gods, you have asserted that we ought neither 
to say nor to think that there are many.(16) Finally, if you have anything 
to say against what has been spoken so distinctly, say it in the presence 
of all."

CHAP. VII.--PETER APPEALS TO THE OLD TESTAMENT TO PROVE THE UNITY OF GOD.

    And Peter said: "I shall reply briefly to what you have said. The law, 
which frequently speaks of gods, itself says to the Jewish multitude,(17) 
'Behold, the heaven of heavens is the Lord's thy God, with all that therein 
is;' implying that, even if there are gods, they are under Him, that is, 
under the God of the Jews. And again:(1) 'The Lord thy God, He is God in 
heaven above, and upon the earth beneath, and there is none other except 
Him.' And somewhere else the Scripture says to the Jewish multitude,(2) 
'The Lord your God is God of gods;' so that, even if there are gods, they 
are under the God of the Jews. And somewhere else the Scripture says in 
regard to Him?(2) God, the great and true, who regardeth not persons, nor 
taketh reward, He doth execute the judgment of the fatherless and widow.' 
The Scripture, in calling the God of the Jews great and true, and executing 
judgment, marked out the others as small, and not true. But also somewhere 
else the Scripture says,(3) 'As I live, saith the Lord, there is no other 
God but me. I am the first, I am after this; except me there is no God.' 
And again:(4) 'Thou shalt fear the Lord thy God, and Him only shalt thou 
serve.' And again:(5) 'Hear, O Israel, the Lord your God is one Lord.' And 
many passages besides seal with an oath that God is one, and except Him 
there is no God. Whence I wonder how, when so many passages testify that 
there is one God, you say that there are many."

CHAP. VIII.--SIMON AND PETER CONTINUE THE DISCUSSION.

    And Simon said: 'My original stipulation with you was that I should 
prove from the Scriptures that you were wrong in maintaining that we ought 
not to speak of many gods. Accordingly I adduced many written passages to 
show that the divine Scriptures themselves speak of many gods." And Peter 
said: "Those very Scriptures which speak of many gods, also exhorted us, 
saying, 'The names of other gods shall not ascend upon thy lips.'(6) Thus, 
Simon, I did not speak contrary to what was written." And Simon said: "Do 
you, Peter, listen to what I have to say. You seem to me to sin in speaking 
against them,(7) when the Scripture says,(8) 'Thou shalt not revile  the 
gods, nor curse the rulers of thy people.'" And Peter said: "I am not 
sinning, Simon, in  pointing out their destruction according to the 
Scriptures; for thus it is written:(9) 'Let the gods  who did not make the 
heavens and the earth perish.' And He said thus, not as though SOME had 
made the heavens and were not to perish, as you interpreted the passage. 
For it is plainly declared that He who made them is one in the very first 
part of Scripture:(10) 'In the beginning God created the heaven and the 
earth. And it did not say,' the gods.' And somewhere else it says,(11) 'And 
the firmament showeth His handiwork.' And in another place it is 
written,(12) 'The heavens themselves shall perish, but Thou shalt remain 
for ever.'"

CHAP. IX.--SIMON TRIES TO SHOW THAT THE SCRIPTURES CONTRADICT THEMSELVES.

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

CHAP.X.--PETER'S EXPLANATION OF THE APPARENT CONTRADICTIONS OF SCRIPTURE.

    And Peter said: "They do not lead astray, but convict and bring to 
light the evil disposition against God which lurks like a serpent in each 
one. For the Scriptures lie before each one like many divers types. Each 
one, then, has his own disposition like wax, and examining the Scriptures 
and finding everything in them, he moulds his idea of God according to his 
wish, laying upon them, as I said, his own disposition, which is like 
wax.(13) Since, then, each one finds in the Scriptures whatever opinion he 
wishes to have in regard to God, for this reason he, Simon, moulds from 
them the forms(14) of many gods, while we moulded the form of Him who truly 
exists, coming to the knowledge of the true type from our own shape.(15) 
For assuredly the soul within us is clothed with His image for immortality. 
If I abandon the parent of this soul, it also will abandon me to just 
judgment, making known the injustice by the very act of daring;(1) and as 
coming from one who is just, it will justly abandon me; and so, as far as 
the soul is concerned, I shall, after punishment, be destroyed, having 
abandoned the help that comes from it. But if there is another god, first 
let him put on another form, another shape, in order that by the new shape 
of the body I may recognise the new god. But if he should change the shape, 
does he thereby change the substance of the soul? But if he should change 
it also, then I am no longer myself, having become another both in shape 
and in substance. Let him, therefore, create others, if there is another. 
But there is not. For if there had been, he would have created. But since 
he has not created, then let him, as nonexistent, leave him who is really 
existent.(2) For he is nobody,(3) except only in the opinion of Simon. I do 
not accept of any other god but Him alone who created me."

CHAP. XI.--GEN. I. 26 APPEALED TO BY SIMON.

    And Simon said: "Since I see that you frequently speak of the God who 
created you, learn from me how you are impious even to him. For there are 
evidently two who created, as the Scripture says:(4) 'And God said, Let us 
make man in our image, after our likeness.' Now 'let us make,' implies two 
or more; certainly not one only."

CHAP. XII.--PETER'S EXPLANATION OF THE PASSAGE.

    And Peter answered: "One is He who said to His Wisdom, 'Let us make a 
man.' But His Wisdom(5) was that with which He Himself always rejoiced(6) 
as with His own spirit. It is united as soul to God, but it is extended by 
Him, as hand, fashioning the universe. On this account, also, one man was 
made, and from him went forth also the female. And being a unity 
generically, it is yet a duality, for by expansion and contraction the 
unity is thought to be a duality. So that I act rightly in offering up all 
the honour to one God as to parents." And Simon said: "What then? Even if 
the Scriptures say that there are other gods, will you not accept the 
opinion?"

CHAP. XIII.--THE CONTRADICTIONS OF THE SCRIPTURES INTENDED TO TRY THOSE WHO 
READ THEM.

    And Peter answered:(7) "If the Scriptures or prophets speak of gods, 
they do so to try those who hear. For thus it is written:(8) 'If there 
arise among you a prophet, giving signs and wonders, and that sign and 
wonder shall then come to pass, and he say to thee, Let us go after and 
worship other gods which thy fathers have not known, ye(9) shall not 
hearken to the words of that prophet; let thy hands be among the first to 
stone him. For he hath tried to turn thee from the Lord thy God. But if 
thou say in thy heart, How did he do that sign or wonder? thou shalt surely 
know that he who tried thee, tried thee to see if thou dost fear the Lord 
thy God.' The words 'he who tried thee, tried thee,' have reference to the 
earliest times;(10) but it appears to be otherwise after the removal to 
Babylon. For God, who knows all things, would not, as can be proved by many 
arguments, try in order that He Himself might know, for He fore-knows all 
things. But, if you like, let us discuss this point, and I shall show that 
God foreknows.  But it has been proved that the opinion is false that He 
does not know, and that this was written to try us. Thus we, Simon, can be 
led astray(11) neither by the Scriptures nor by any one else; i nor are we 
deceived into the admission of many gods, nor do we agree to any statement 
that is  made against God.

CHAP. XIV.--OTHER BEINGS CALLED GODS.

    "For we ourselves also know that angels are called gods by the 
Scriptures,--as, for instance, He who spake at the bush, and wrestled with 
Jacob,--and the name is likewise applied to Him who is born Emmanuel, and 
who is called the mighty God.(12) Yea, even Moses became a god to Pharaoh, 
though in reality he was a man. The same is the case also with the idols of 
the Gentiles. But we have but one God, one who made creation and arranged 
the universe, whose Son is the Christ. Obeying Christ,(13) we learn to know 
what is false from the Scriptures. Moreover, being furnished by our 
ancestors with the truths of the Scriptures, we know that there is only one 
who has made the heavens and the earth, the God of the Jews, and of all who 
choose to worship Him. Our fathers, with pious thought, setting down a 
fixed belief in Him as the true God, handed down this belief to us, that we 
may know that if any thing is said against God, it is a falsehood. I shall 
add this remark over and above what I need say: If the case be not as I 
have said, then may I, and all who love the truth, incur danger in regard 
to the praise of the God who made us."

CHAP. X.V.--CHRIST NOT GOD, BUT THE SON OF GOD.

    When Simon heard this, he said: "Since you say that we ought not to 
believe even the prophet that gives signs and wonders if he say that there 
is another god, and that you know that he even incurs the penalty of death, 
therefore your, teacher also was with reason cut off for having given signs 
and wonders." And Peter answered: "Our Lord neither asserted that there 
were gods except the Creator of all, nor did He proclaim Himself to be God, 
but He with reason pronounced blessed him who called Him the Son of that 
God who has arranged the universe." And Simon answered: "Does it not seem 
to you, then, that he who comes from God is God?"(1) And Peter said: "Tell 
us how this is possible; for we cannot affirm this, because we did not hear 
it from Him.

CHAP. XVI.--THE UNBEGOTTEN AND THE BEGOTTEN NECESSARILY DIFFERENT FROM EACH 
OTHER.

    "In addition to this, it is the peculiarity of the Father not to have 
been begotten, but of the Son to have been begotten; but what is begotten 
cannot be compared with that which is unbegotten or self-begotten." And 
Simon said: "Is it not the same on account of its origin?"(2) And Peter 
said: "He who is not the same in all respects as some one, cannot have all 
the same appellations applied to him as that person." And Simon said: "This 
is to assert, not to prove." And Peter said: "Why, do you not see that 
if(3) the one happens to be self-begotten or unbegotten, they cannot be 
called the same; nor can it be asserted of him who has been begotten that 
he is of the same substance as he is who has begotten him?(4) Learn this  
also: The booties of men have immortal souls, which have been clothed with 
the breath of God; and having come forth from Cool, they are of the same 
substance, but they are not gods. But if they are gods, then in this way 
the souls of all men, both those who have died, and those who are alive, 
and those who shall come into being, are gods. But if in a spirit of 
controversy you maintain that these also are gods, what greal matter is it, 
then, for Christ to be called God? for He has only what all have.

CHAP. XVII.--THE NATURE OF GOD.

    "We call Him God whose peculiar attributes cannot belong to the nature 
of any other; for, as He is called the Unbounded because He is boundless on 
every side, it must of necessity be the case that it is no other one's 
peculiar attribute to be called unbounded, as another cannot in like manner 
be boundless. But if any one says that it is possible, he is wrong; for two 
things boundless on every side cannot co-exist, for the one is bounded by 
the other. Thus it is in the nature(5) of things that the unbegotten is 
one. But if he possesses a figure, even in this case the figure is one and 
incomparable.(6) Wherefore He is called the Most High, because, being 
higher than all, He has the universe subject to Him."

CHAP. XVIII.--THE NAME OF GOD.

    And Simon said: Is this word 'God' His ineffable name, which all use, 
because you maintain so strongly in regard to a name that it cannot be 
given to another?" And Peter said: 'I know that this is not His ineffable 
name, but one which is given by agreement among men; but if you give it to 
another, you will also assign to this other that which is not used; and 
that, too, deliberately.(7) The name which is used is the forerunner of 
that which is not used. In this way insolence is attributed even to that 
which has not yet been spoken, just as honour paid to that which is known 
is handed on to that which has not yet been known."

CHAP. XIX.--THE SHAPE OF GOD IN MAN.

    And Simon said: "I should like to know, Peter, if you really believe 
that the shape of man has been moulded after the shape of God."(8) And 
Peter said: "I am really quite certain, Simon, that this is the case." And 
Simon said: "How can death dissolve the body, impressed as it has thus been 
with the greatest seal?" And Peter said: "It is the shape of the just God. 
When, then, the body begins to act unjustly, the form which is in it takes 
to flight, and thus the body is dissolved, by the shape disappearing, in 
order that an unjust body may not have the shape of the just God. The 
dissolution, however, does not take place in regard to the seal, but in 
regard to the sealed body. But that which is sealed is not dissolved 
without Him who sealed it. And thus it is not permitted to die without 
judgment." And Simon said: What necessity was there to give the shape of 
such a being to man, who was raised from the earth?" And Peter said: "This 
was done because of the love of God, who made man. For while, as far as 
substance is concerned, all things are superior to the flesh of man,--I 
mean the ether, the sun, the moon, the stars, the air, the water, the fire-
-in a word, all the other things which have been made for the service of 
man,--yet, though superior in substance, they willingly endure to serve the 
inferior in substance, because of the shape of the superior. For as they 
who honour the clay image of a king have paid honour to the king. himself, 
whose shape the clay happens to have, so the whole creation with joy serves 
man, who is made from earth, looking to the honour thus paid to God.

CHAP. XX.--THE CHARACTER OF GOD.

    "Behold, then, the character of that God to whom you, Simon, wish to 
persuade us to be ungrateful, and the earth continues to bear you, perhaps 
wishing to see who will venture to entertain similar opinions to yours. For 
you were the first to dart what no other dared: you were the first to utter 
what we first heard. We first and alone have seen the boundless long-
suffering of God in bearing with such great impiety as yours, and that God 
no other than the Creator of the world, against whom you have dared to act 
impiously. And yet openings of the earth took not place, and fire was not 
sent down from heaven and went not forth to burn up men, and  rain was not 
poured out,(1) and a multitude of beasts was not sent from the thickets, 
and upon us ourselves the destructive wrath of God did not begin to show 
itself, on account of one who sinned the sin, as it were, of spiritual 
adultery, which is worse than the carnal. For it is not  God the Creator of 
heaven and earth that in former times punished sins, since now, when He is 
blasphemed in the highest degree, He would inflict the severest 
punishment.(2) But, on the contrary, He is long-suffering, calls to 
repentance, having the arrows which end in the destruction of the impious 
laid up in His treasures, which He will discharge like living animals when 
He shall sit down to give judgment to those that are His.(3) Wherefore let 
us fear the just God, whose shape the body of man bears for honour."

CHAP. XXI.--SIMON PROMISES TO APPEAL TO THE TEACHING OF CHRIST. PETER 
DISMISSES THE MULTITUDES.

    When Peter said this, Simon answered: "Since I see you skilfully 
hinting that what is written in the books(4) against the framer(5) of the 
world does not happen to be true, to-morrow I shall show, from the 
discourses of your teacher, that he asserted that the framer of the world 
was not the highest God." And when Simon said this, he went out. But Peter 
said to the assembled multitudes: "If Simon can do no other injury to us in 
regard to God, he at least prevents you from listening to the words that 
can purify the soul." On Peter saying this, much whispering arose amongst 
the crowds, saying, "What necessity is there for permitting him to come in 
here, and utter his blasphemies against God?" And Peter heard, and said, 
"Would that the doctrines against God which are intended to try men(6) went 
no further than Simon! For there will be, as the Lord said, false apostles, 
false prophets,(7) heresies, desires for supremacy, who, as I conjecture, 
finding their beginning in Simon, who blasphemes God, will work together in 
the assertion of the same opinions against God as those of Simon." And 
saying this with tears, he summoned the multitudes to him by his hand; and 
when they came, he laid his hands upon them and prayed, and then dismissed 
them, telling them to come at an earlier hour next day. Saying this, and 
groaning, he entered and went to sleep, without taking food.


HOMILY XVII.

CHAP. I.--SIMON COMES TO PETER.

    The next day, therefore, as Peter was to hold a discussion with Simon, 
he rose earlier than usual and prayed. On ceasing to pray, Zacchaeus I came 
in, and said: "Simon is seated without, discoursing with about thirty of 
his own special followers." And Peter said: "Let him talk  until the 
multitude assemble, and then let us begin the discussion in the following 
way. We shall hear all that has been said by him, and having fitted our 
reply to this, we shall go out and discourse." And assuredly so it 
happened. Zacchaeus, therefore, went out, and not long after entered again, 
and communicated to Peter the discourse delivered by Simon against him.(1)

CHAP. II.--SIMON'S SPEECH AGAINST PETER.

    Now he said: "He accuses you, Peter, of being the servant of 
wickedness, of having great power in magic, and as charming the souls of 
men in a way worse than idolatry.(2) To prove that you are a magician, he 
seemed to me to adduce the following evidence, saying: 'I am conscious of 
this, that when I come to hold a discussion with him, I do not remember a 
single word of what I have been meditating on by myself. For while he is 
discoursing, and my mind is engaged in recollecting what it is that I 
thought of saying on coming to a conference with him, I do not hear 
anything whatsoever of what he is saying. Now, since I do not experience 
this in the presence of any other than in his alone, is it not plain that I 
am under the influence of his magic? And as to his doctrines being worse 
than those of idolatry, I can make that quite clear to any one who has 
understanding. For there is no other benefit than this, that the soul 
should be freed from images(3) of every kind. For when the soul brings an 
image before its eye, it is bound by fear, and it pines away through 
anxiety lest it should suffer some calamity; and being altered, it falls 
under the influence of a demon; and being trader his influence, it seems to 
the mass to be wise.

CHAP. III.--SIMON'S ACCUSATION OF PETER.

    "'Peter does this to you while promising to make you wise. For, under 
the pretext of proclaiming one God, he seems to free you from many lifeless 
images, which do not at all injure those who worship them, because they are 
seen by the eyes themselves to be made of stone, or brass, or gold, or of 
some other lifeless material. Wherefore the soul, because it knows that 
what is seen is nothing, cannot be spell-bound by fear in an equal degree 
by means of what is visible. But looking to a terrible God through the 
influence of deceptive teaching, it has all its natural foundations 
overturned. And I say this, not because I exhort you to worship images, but 
because Peter, seeming to free your souls from terrible images,(4) drives 
mad the mind of each one of you by a more terrible image, introducing God 
in a shape, and that, too, a God extremely just,--an image which is 
accompanied by what is terrible and awful to the contemplative soul, by 
that which can entirely destroy the energy of a sound mind. For the mind, 
when in the midst of such a storm, is like the depth stirred by a violent 
wind, perturbed and darkened. Wherefore, if he comes to benefit you, let 
him not, while seeming to dissolve your fears which gently proceed from 
lifeless shapes, introduce in their stead the terrible shape of God. But 
has God a shape? If He has, He possesses a figure. And if He has a figure, 
how is He not limited? And if limited, He is in space. But if He is in 
space, He is less than the space which encloses Him. And if less than 
anything, how is He greater than all, or superior to all, or the highest of 
all? This, then, is the state of the case.

CHAP. IV.--IT IS ASSERTED THAT CHRIST'S TEACHING IS DIFFERENT FROM PETER'S.

    "'And that he does not really believe even the doctrines proclaimed by 
his teacher is evident, for he proclaims doctrines opposite to his.(5) For 
he said to some one, as I learn,(6) "Call me not God for the good is 
one"Now in speaking of the good one, he no longer speaks of that just 
one,(7) whom the Scriptures proclaim, who kills and makes alive,--kills 
those who sin, and makes alive those who live according to His will. But 
that he did not really call Him who is the framer of the world good, is 
plain to any one who can reflect. For the framer of the world was known to 
Adam whom He had made, and to Enoch who pleased Him, and to Noah who was 
seen to be just by Him; likewise to Abraham, and Isaac, and Jacob; also to 
Moses, and the people, and the whole world. But Jesus, the teacher of Peter 
himself, came and said,(1) "No one knew the Father except the Son, as no 
one knoweth(2) even the Son except the Father, and those to whom the Son 
may wish to reveal Him." If, then, it was the Son himself who was present, 
it was from the time of his appearance that he began to reveal to those to 
whom he wished, Him who was unknown to all. And thus the Father was unknown 
to all who lived before him, and could not thus be He who was known to all.

CHAP. V.--JESUS INCONSISTENT IN HIS TEACHING.

    "'In saying this, Jesus is consistent not even with himself. For 
sometimes by other utterances, taken from the Scriptures, he presents God 
as being terrible and just, saying,(3) "Fear not him who killeth the body, 
but can do nothing to the soul; but fear Him who is able to cast both body 
and soul into the Gehenna of fire. Yea, I say unto you, fear Him." But that 
he asserted that He is really to be feared as being a just God, to whom he 
says those who receive injustice cry, is shown in a parable of which he 
gives the interpretation, saying:(4) "If, then, the unjust judge did so, 
because he was continually entreated, how much more will the Father avenge 
those who cry to Him day and night? Or do you think that, because He bears 
long with them, He will not do it? Yea, I say to you, He will do it,  and 
that speedily." Now he who speaks of God as an avenging and rewarding God, 
presents Him as naturally just, and not as good. Moreover he gives thanks 
to the Lord of heaven and earth.(5) But if He is Lord of heaven and earth, 
He is acknowledged to be the framer of the world, and if framer, then He is 
just. When, therefore, he sometimes calls Him good and sometimes just, he 
is not consistent with himself in this point.(6) But his wise disciple 
maintained yesterday a third point, that real sight(7) is more satisfactory 
than vision, not knowing that real sight can be human, but that vision 
confessedly proceeds from divinity.(1)

CHAP. VI.--PETER GOES OUT TO ANSWER SIMON.

    "These and such like were the statements, Peter, which Simon addressed 
to the multitudes while he stood outside; and he seems to me to  be 
disturbing the minds of the greater number.  Wherefore go forth 
immediately, and by the power of truth break down his false statements." 
When Zacchaeus said this, Peter prayed after his usual manner and went out, 
and standing in the place where he spoke the day before, and saluting the 
multitudes according to the custom enjoined by his religion, he began to 
speak as  follows: "Our Lord Jesus Christ, who is the  true prophet (as I 
shall prove conclusively at: the proper time), made concise declarations in 
I regard to those matters that relate to the truth,  for these two reasons: 
first, because He was in the habit of addressing the pious, who had 
knowledge enough to enable them to believe the opinions uttered by Him by 
way of declaration; for His statements were not strange to their usual mode 
of thought; and in the second place, because, having a limited time 
assigned Him for preaching, He did not employ the method of  demonstration 
in order that He might not spend all His limited time in arguments, for in 
this way it might happen that He would be fully occupied in giving the 
solutions of a few problems which might be understood by mental exertion, 
while He would not have given us to any great extent(8) those statements 
which relate to the truth. Accordingly He stated any opinions He wished, as 
to a people who were able to understand Him, to whom we also belong, who, 
whenever we did  not understand anything of what had been said by Him,--a 
thing which rarely happened,--inquired of Him privately, that nothing said 
by Him might be unintelligible to us,

CHAP. VII.--MAN IN THE SHAPE OF GOD.

    "Knowing therefore that we knew all that was spoken by Him, and that we 
could supply the proofs, He sent us to the ignorant Gentiles to baptize 
them for remission of sins, and commanded us to teach them first.(9) Of His 
commandments this is the first and great one, to fear the Lord God, and to 
serve Him only. But He  meant us to fear that God whose angels they are who 
are the angels of the least of the faithful amongst us, and who stand in 
heaven continually beholding the face of the Father(10) For He has  shape, 
and He has every limb primarily and solely for beauty's sake, and not for 
use.(11) For He has not eyes that He may see with them; for He sees on 
every side, since He is incomparably more brilliant in His body than the 
visual spirit which is in us, and He is more splendid than everything, so 
that in comparison with Him the light of the sun may be reckoned as 
darkness. Nor has He cars that He may hear; for He hears. perceives, moves, 
energizes, acts on every side. But He has the most beautiful shape on 
account of man, that the pure in heart, may be able to see Him, that they 
may rejoice because they suffered. For He moulded man in His own shape as 
in the grandest seal, in order that he may be the ruler and lord of all, 
and that all may be subject to him. Wherefore, judging that He is the 
universe, and that man is His image (for He is Himself invisible, but His 
image man is visible), the man who wishes to worship Him honours His 
visible image, which is man. Whatsoever therefore any one does to man, be 
it good or bad, is regarded as being done to Him. Wherefore the judgment 
which proceeds from Him shall go before, giving to every one according to 
his merits. For He avenges His own shape.

CHAP. VIII.--GOD'S FIGURE: SIMON'S OBJECTION THEREFROM REFUTED.

    "But someone will say, If He has shape, then He has figure also, and is 
in space; but if He is in space, and is, as being less, enclosed by it, how 
is He great above everything? How can He be everywhere if He has figure? 
The first remark I have to make to him who urges these objections is this: 
The Scriptures persuade us to have such sentiments and to believe such 
statements in regard to Him; and we know that their declarations are true, 
for witness is borne to them by our Lord Jesus Christ, by whose orders we 
are bound to afford proofs to you that such is the case. But first I shall 
speak of space. The space of God is the non-existent, but God is that which 
exists. But that which is non-existent cannot be compared with that which 
is existent. For how can space be existent? unless it be a second space, 
such as heaven, earth, water, air, and if there is any other body that 
fills up the vacuity, which is called vacuity on this account. that it is 
nothing. For 'nothing' is its more appropriate name. For what is that which 
is called vacuity but as it were a vessel which contains nothing, except 
the vessel itself? But being vacuity, it is not itself space; but space is 
that in which vacuity itself is, if indeed it is the vessel. For it must be 
the case that that which exists is in that which does not exist. But by 
this which is non-existent I mean that which is called by some, space, 
which is nothing. But being nothing, how can it be compared with that which 
is, except by expressing the contrary, and saying that it is that which 
does not exist, and that that which does not exist is called space? But 
even if it were something, there are many examples which I have at hand, 
but I shall content myself with one only, to show that that which encloses 
is not unquestionably superior to that which is enclosed. The sun is a 
circular figure, and is entirely enclosed by air, yet it lightens up the 
air, it warms it, it divides it; and if the sun be away from it, it is 
enveloped in darkness; and from whatsoever part of it the sun is removed, 
it becomes cold as if it were dead; but again it is illuminated by its 
rising, and when it has been warmed up by it, it is adorned with still 
greater beauty. And it does this by giving a share of itself, though it has 
its substance limited. What, then, is there to prevent God, as being the 
Framer and Lord of this and everything else, from possessing figure and 
shape and beauty, and having the communication of these qualities 
proceeding from Himself extended infinitely?

CHAP. IX.--GOD THE CENTRE OR HEART OF THE UNIVERSE.

    "One, then, is the God who truly exists, who presides in a superior 
shape, being the heart of that which is above and that which is below 
twice,(2) which sends forth from Him as from a centre the life-giving and 
incorporeal power; the whole universe with the stars and regions(3) of the 
heaven, the air, the fire, and if anything else exists, is proved to be a 
substance infinite in height, boundless in depth, immeasurable in breadth, 
extending the life-giving and wise nature from Him over three infinites.(4) 
It must be, therefore, that this infinite which proceeds from Him on every 
slate exists,(5) having as its heart Him who is above all, and who thus 
possesses figure; for wherever He be, He is as it were in the centre of the 
infinite, being the limit of the universe. And the extensions taking their 
rise with Him, possess the nature of six infinites; of whom the one taking 
its rise with Him penetrates(6) into the height above, another into the 
depth below, another to the right hand, another to the left, another in 
front, and another behind; to whom He Himself, looking as to a number that 
is equal on every side,(7) completes the world in six temporal 
intervals,(8) Himself being the rest,(9) and having the infinite age to 
come as His image, being the beginning and the end. For in Him the six 
infinites end, and from Him they receive their extension to infinity.

CHAP.X.--THE NATURE AND SHAPE OF GOD.

    "This is the mystery of the hebdomad. For He Himself is the rest of the 
whole who grants Himself as a rest to those who imitate His greatness 
within their little measure. For He is alone, sometimes comprehensible, 
sometimes incomprehensible, sometimes limitable,(1) sometimes illimitable, 
having extensions which proceed from Him into infinity. For thus He is 
comprehensible and incomprehensible, near and far, being here and there, as 
being the only existent one, and as giving a share of that mind which is 
infinite on every hand, in consequence of which souls breathe and possess 
life;(2) and if they be separated from the body and be found with a longing 
for Him, they are borne along into His bosom, as in the winter time the 
mists of the mountains, attracted by the rays of the sun, are borne along 
immortals to it. What affection ought therefore to arise within us if we 
gaze with our mind on His beautiful shape! But otherwise it is absurd to 
speak of beauty. For beauty cannot exist apart from shape; nor can one be 
attracted to the love of God, nor even deem that he can see Him, if God has 
no form.

CHAP. XI.--THE FEAR OF GOD.

    "But some who are strangers to the truth, and who give their energies 
to the service of evil, on pretext of glorifying God, say that He has no 
figure, in order that, being shapeless and formless, He may be visible to 
no one, so as not to be longed for. For the mind, not seeing the form of 
God, is empty of Him. But how can any one pray if he has no one to whom he 
may flee for refuge, on whom he may lean? For if he meets with no 
resistance, he falls out into vacuity. Yea, says he, we ought not to fear 
God, but to love Him. I agree; but the consciousness of having done well in 
each good act will accomplish this. Now well-doing proceeds from fearing. 
But fear, says he, strikes death into the soul. Nay, but I affirm that it 
does not strike death, but awakens the soul, and converts it. And perhaps 
the injunction not to fear God might be right, if we men did not fear many 
other things; such, for instance, as plots against us by those who are like 
us, and wild beasts, serpents, diseases, sufferings, demons, and a thousand 
other ills. Let him, then, who asks us  not to fear God, rescue us from 
these, that we may not fear them; but if he cannot, why should he grudge 
that we should be delivered from a thousand fears by one fear, the fear of 
the  Just One, and that it should be possible by a slight(4) faith in Him 
to remove a thousand afflictions from ourselves and others, and receive 
instead an exchange of blessings, and that, doing no ill in consequence of 
fear of the God who sees everything, we should continue in peace even in 
the present life.

CHAP. XII.--THE FEAR AND LOVE OF GOD.

    "Thus, then, grateful service to Him who is truly Lord, renders us free 
from service to all other masters.(5) If, then, it is possible for any one 
to be free from sin without fearing God, let him not fear; for under the 
influence of love to Him one cannot do what is displeasing to Him. For, on 
the one hand, it is written that we are to fear Him, and we have been 
commanded to love Him, in order that each of us may use that prescription 
which is suitable to his constitution. Fear Him, therefore, because He is 
just; but whether you fear Him or love Him, sin not. And may it be the case 
that any one who fears Him shall be able to gain the victory over unlawful 
desires, shall not lust after what belongs to others, shall practise 
kindness, shall be sober, and act justly! For I see some who are imperfect 
in their fear of Him sinning very much. Let us therefore fear God, not only 
because He is just; for it is through pity for those who have received 
injustice that He inflicts punishment on those who have done the injustice. 
As water therefore quenches fire, so does fear extinguish the desire for 
evil practices. He who teaches fearlessness does not himself fear; but he 
who does not fear, does not believe that there will be a judgment, 
strengthens his lusts, acts as a magician, and accuses others of the deeds 
which be himself does."

CHAP. XIII.--THE EVIDENCE OF THE SENSES CONTRASTED WITH THAT FROM 
SUPERNATURAL VISION.

    Simon, on hearing this, interrupted him, and said: "I know against whom 
you are making these remarks; but in order that I may not spend any time in 
discussing subjects which I do not wish to discuss, repeating the same 
statements to refute you, reply to that which is concisely stated by us. 
You professed that you had well understood the doctrines and deeds(6) of 
your teacher because you saw them before you with your own eyes,(7) and 
heard them with your own ears, and that it is not possible for any other to 
have anything similar by vision or apparition. But I shall show that this 
is false. He who hears any one with his own ears, is not altogether fully 
assured of the truth of what is said; for his mind has to consider whether 
he is wrong or  not, inasmuch as he is a man as far as appearance goes. But 
apparition not merely presents an object to view, but inspires him who sees 
it with confidence, for it comes from God. Now reply first to this."(1)

CHAP. XIV.--THE EVIDENCE OF THE SENSES MORE TRUSTWORTHY THAN THAT OF 
SUPERNATURAL VISION.

    And Peter said: "You proposed to speak to one point, you replied to 
another.(2) For your proposition was, that one is better able to know more 
fully, and to attain confidence,(3) when he hears in consequence of an 
apparition, than when he hears with his own ears; but when you set about 
the matter, you were for persuading us that he who hears through an 
apparition is surer than he who hears with his own ears. Finally, you 
alleged that, on this account, you knew more satisfactorily the doctrines 
of Jesus than I do, because you heard His words through an apparition. But 
I shall reply to the proposition you made at the beginning. The prophet, 
because he is a prophet, having first given certain information with regard 
to what is objectively(4) said by him, is believed with confidence; and 
being known beforehand to be a true prophet, and being examined and 
questioned as the disciple wishes, he replies: But he who trusts to 
apparition or vision and dream is insecure. For he does not know to whom he 
is trusting. For it is possible either that he may be an evil demon or a 
deceptive spirit, pretending in his speeches to be what he is not. But if 
any one should wish to inquire of him who he is who has appeared, he can 
say to himself whatever he likes. And thus, gleaming forth like a wicked 
one, and remaining as long as he likes, he is at length extinguished, not 
remaining with the questioner so long as he wished him to do for the 
purpose of consulting him. For any one that sees by means of dreams cannot 
inquire about whatever he may wish. For reflection is not in the special 
power of one who is asleep. Hence we, desiring to have information in 
regard to something in our waking hours, inquire about something else in 
our dreams; or without inquiring, we hear about matters that do not concern 
us, and awaking from sleep we are dispirited because we have neither heard 
nor inquired about those matters which we were eager to know."

CHAP. XV.--THE EVIDENCE FROM DREAMS DISCUSSED.

    And Simon said: "If you maintain that apparitions do not always reveal 
the truth, yet for all that, visions and dreams, being God-sent, do not 
speak falsely in regard to those matters which they wish to tell." And 
Peter said: "You were right in saying that, being God-sent, they do not 
speak falsely. But it is uncertain if he who sees has seen a God-sent 
dream." And Simon said: "If he who has had the vision is just, he has seen 
a true vision." And Peter said: "You were right. But who is just, if he 
stands in need of a vision that he may learn what he ought to learn, and do 
what he ought to do?" And Simon said: "Grant me this, that the just man 
alone can see a true vision, and I shall then reply to that other point. 
For I have come to the conclusion that an impious man does not see a true 
dream." And Peter said: "This is false; and I can prove it both apart from 
Scripture and by Scripture; but I do not undertake to persuade you. For the 
man who is inclined to fall in love with a bad woman, does not change  his 
mind so as to care for a lawful union with  another woman in every respect 
good; but sometimes they love the worse woman through prepossessions, 
though they are conscious that there is another who is more excellent. And 
you are ignorant, in consequence of some such  state of mind." And Simon 
said: "Dismiss  this subject, and discuss the matter on which you promised 
to speak. For it seems to me impossible that impious men should receive 
dreams from God in any way whatever.

CHAP. XVI.--NONE BUT EVIL DEMONS APPEAR TO THE IMPIOUS.

    And Peter said: "I remember that I promised to prove this point, and to 
give my proofs in regard to it from Scripture and apart from Scripture. 
sand now listen to what I say. We know that there are many (if you will 
pardon me the statement; and if you don't, I can appeal to those who are 
present as judges) who worship idols, commit adultery, and sin in every 
way, and yet they see true visions and dreams, and some of them have also 
apparitions of demons. For I maintain that the eyes of mortals cannot see 
the incorporeal form of the Father or Son, because it is illumined by 
exceeding great light. Wherefore it is not because God envies, but because 
He pities, that He cannot be seen by man who has been turned into flesh. 
For he who sees God cannot live. For the excess of light dissolves the 
flesh of him who sees; unless by the secret power of God the flesh be 
changed into the nature of light, so that it can see light, or the 
substance of light be changed into flesh, so that it can be seen by flesh. 
For the power to see the Father, without undergoing any change, belongs to 
the Son alone. But the just shall also in like manner behold God;(1) for in 
the resurrection of the dead, when they have been changed, as far as their 
bodies are concerned, into light, and become like the angels, they shall be 
able to see Him. Finally, then, if any angel be sent that be may he seen by 
a man, he is changed into flesh, that he may be able to be seen by flesh. 
For no one can see the incorporeal power not only of the Son, but not even 
of an angel. But if one sees an apparition, he should know that this is the 
apparition of an evil demon.

CHAP. XVII.--THE IMPIOUS SEE TRUE DREAMS AND VISIONS.

    "But it is manifest that the impious see true visions and dreams, and I 
can prove it from Scripture. Finally, then, it is written in the law, how 
Abimelech, who was impious, wished to defile the wife of just Abraham by 
intercourse, and how he heard the commandment from God in his sleep, as the 
Scripture saith, not to touch her,(2) because she was dwelling with her 
husband. Pharaoh, also an impious man, saw a dream in regard to the fulness 
and thinness of the ears of corn,(3) to whom Joseph said, when he gave the 
interpretation, that the dream had come from God.(4) Nebuchadnezzar, who 
worshipped images, anti ordered those who worshipped God to be cast into 
fire, saw a dream(5) extending over the whole age of the world.(6) And let 
no one say, 'No one who is impious sees a vision when awake.' That is 
false. Nebuchadnezzar himself, having ordered three men to be cast into 
fire, saw a fourth when he looked into the furnace, and said, 'I see the 
fourth as the Son of God.'(7) And nevertheless, though they saw 
apparitions, visions, and dreams, they were impious. Thus, we cannot infer 
with absolute certainty that the man who has seen visions, and dreams, and 
apparitions, is undoubtedly pious. For in the case of the pious man, the 
truth gushes up natural and pure(8) in his mind, not worked tip through 
dreams, but granted to the good through intelligence.

CHAP. XVIII.--THE NATURE OF REVELATION.

    "Thus to me also was the Son revealed by the Father. Wherefore I know 
what is the meaning of revelation, having learned it in my own case. For at 
the very time when the Lord said, 'Who do they say that I am?'(9) and when 
I heard one saying one thing of Him, and another another, it came into my 
heart to say (and I know not, therefore, how I said it), 'Thou art the Son 
of the living God.'(10) But He, pronouncing me blessed, pointed out to me 
that it was the Father who had revealed it to me; and from this time I 
learned that revelation is knowledge gained without instruction, and 
without apparition and dreams. And this is indeed the case. For in the 
soul(11) which has been placed in us by(12) God, there is all the truth; 
but it is covered anti revealed by the hand of God, who works so far as 
each one through his knowledge deserves.(13) But the declaration of 
anything by means of apparitions and dreams from without is a proof, not 
that it comes from revelation, but from wrath. Finally, then, it is written 
in the law, that God, being angry, said to Aaron and Miriam,(14) 'If a 
prophet arise from amongst you, I shall make myself known to him through 
visions and dreams, but not so as to my servant Moses; because I shall 
speak to him in an outward appearance, and not through dreams, just as one 
will speak to his own friend.' You see how the statements of wrath are made 
through visions and dreams, but the statements to a friend are made face to 
face, in outward appearance, and not through riddles and visions and 
dreams, as to an enemy.

CHAP. XIX.--OPPOSITION TO PETER UNREASONABLE.

    "If, then, our Jesus appeared to you in a vision, made Himself known to 
you, and spoke to you, it was as one who is enraged with an adversary; and 
this is the reason why it was through visions and dreams, or through 
revelations that were from without, that He spoke to you. But can any one 
be rendered fit for instruction through apparitions? And if you will say, 
'It is possible,' then I ask, 'Why did our teacher abide and discourse a 
whole year to those who were awake?' And how are we to believe your word, 
when you tell us that He appeared to you? And how did He appear to you, 
when you entertain opinions contrary to His teaching? But if you were seen 
and taught by Him, and became His apostle for a single hour, proclaim His 
utterances, interpret His sayings, love His apostles, contend not with me 
who companied with Him. For in direct opposition to me, who am a firm rock, 
the foundation of the Church,(1) you now stand. If you were not opposed to 
me, you would not accuse me, and revile the truth proclaimed by me, in 
order that I may not be believed when I state what I myself have heard with 
my own ears from the Lord, as if I were evidently a person that was 
condemned and in bad repute.(2) But if you say that I am condemned, you 
bring an accusation against God, who revealed the Christ to me, and you 
inveigh against Him who pronounced me blessed on account of the revelation. 
But if, indeed, you really wish to work in the cause of truth, learn first 
of all from us what we have learned from Him, and, becoming a disciple of 
the truth, become a fellow-worker with us."

CHAP. XX.--ANOTHER SUBJECT FOR DISCUSSION PROPOSED.

    When Simon heard this, he said: "Far be it from me to become his or 
your disciple. For I am not ignorant of what I ought to know; but the 
inquiries which I made as a learner were made that I may see if you can 
prove that actual sight is more distinct than apparition.(5) But you spoke 
according to your own pleasure; you did not prove. And now, to-morrow I 
shah come to your opinions in regard to God, whom you affirmed to be the 
framer of the world; and in my discussion with you, I shall show that he is 
not the highest, nor good, and that your teacher made the same statements 
as I now do; and I shall prove that you have not understood him." On saying 
this he went away, not wishing to listen to what might be said to the 
propositions which he had laid down.


HOMILY XVIII.

CHAP. I.--SIMON MAINTAINS THAT THE FRAMER OF THE WORLD IS NOT THE HIGHEST 
GOD.

    AT break of day, when Peter went forth to discourse, Simon anticipated 
him, and said: "When I went away yesterday, I promised to  you to return 
to-day, and in a discussion show that he who flamed the world is not the 
highest God, but that the highest God is another who alone is good, and who 
has remained unknown up to this time. At once, then, state to me whether 
you maintain that the framer of the world is the same as the lawgiver or 
not? If, then, he is the lawgiver, he is just; but if he is just, he is not 
good. But if he is not good, then it was another that Jesus proclaimed, 
when he said,(1) 'Do not call me good; for one is good, the Father who is 
in the heavens.' Now a lawgiver cannot be both just and good, for these 
qualities do not harmonize."(2) And Peter said: "First tell us what are the 
actions which in your opinion constitute a person good, and what are those 
which constitute him just, in order that thus we may address our words to 
the same mark." And Simon said: "Do you state first what in your opinion is 
goodness, and what justice."

CHAP. II.--DEFINITION OF GOODNESS AND JUSTICE.

    And Peter said: "That I may not waste my time in contentious 
discussions, while I make the fair demand that you should give answers to 
my propositions, I shall myself answer those questions which I put, as is 
your wish. I then affirm that the man who bestows(3) goods is good, just as 
I see the Framer of the world doing when  He gives the sun to the good, and 
the rain to the just and unjust." And Simon said: "It is most unjust that 
he should give the same things to the just and the unjust." And Peter said: 
"Do you, then, in your turn state to us what course of conduct would 
constitute Him good." And Simon said: "It is you that must state this." And 
Peter said: "I will. He who gives the same things to the good and just, and 
also to the evil and unjust, is not even just according to you; but you 
would with reason call Him just if He gave goods to the good and evils to 
the evil. What course of conduct, then, would He adopt, if He does not 
adopt the plan of giving things temporal to the evil, if perchance they 
should be converted, and things eternal to the good, if at least they 
remain good? And thus by giving to all, but by gratifying the more 
excellent,(1) His justice is good; and all the more long-suffering in this, 
that to sinners who repent He freely grants forgiveness of their sins, and 
to those who have acted well He assigns even eternal life. But judging at 
last, and giving to each one what he deserves, He is just. If, then, this 
is right, confess it; but if it appears to you not to be right, refute it."

CHAP. III.--GOD BOTH GOOD AND JUST.

    And Simon said: "I said once for all, 'Every lawgiver, looking to 
justice, is just.'" And Peter said: "If it is the part of him who is good 
not to lay down a law, but of him who is just to lay down a law, in this 
way the Framer of the world is both good and just. He is good, inasmuch as 
it is plain that He did not lay down a law in writing from the times of 
Adam to Moses; but inasmuch as He had a written law from Moses to the 
present times,(2) He is just also." And Simon said: "Prove to me from the 
utterances of your teacher that it is within the power of the same man to 
be good and just; for to me it seems impossible that the lawgiver who is 
good should also be just." And Peter said: "I shall explain to you how 
goodness itself is just. Our teacher Himself first said to the Pharisee who 
asked Him,(3) 'What shall I do to inherit eternal life?' 'Do not call me 
good; for one is good, even the Father who is in the heavens;' and 
straightway He introduced these words, 'But if thou shalt wish to enter 
into life, keep the commandments.' And when he said, 'What commandments?' 
He pointed him to those of the law. Now He would not, if He were indicating 
some other good being, have referred him to the commandments of the Just 
One. That indeed justice and goodness are different I allow, but you do not 
know that it is within the power of the same being to be good and just. For 
He is good, in that He is now long-suffering with the penitent, and 
welcomes them; but just, when acting as judge He will give to every one 
according to his deserts."

CHAP. IV.--THE UNREVEALED GOD.

    And Simon said: "How, then, if the framer of the world, who also 
fashioned Adam, was known, and known too by those who were just according 
to the law, and moreover by the just and unjust, and the whole world, does 
your teacher, coming after all these, say,(4) 'No one has known the Father 
but the Son, even as no one knoweth the Son but the Father, and those to 
whom the Son may wish to reveal Him?' But he would not have made this 
statement, had he not proclaimed a Father who was still unrevealed, whom 
the law speaks of as the highest, and who has not given any utterance 
either good or bad (as Jeremiah testifies in the Lamentations(5)); who 
also, limiting the nations to seventy languages, according to the number of 
the sons of Israel who entered Egypt, and according to the boundaries of 
these nations, gave to his own Son, who is also called Lord, and who 
brought into order the heaven and the earth, the Hebrews as his portion, 
and defined him to be God of gods, that is, of the gods who received the 
other nations as their portions. Laws, therefore, proceeded from all the 
so-called gods to their own divisions, which consist of the other nations. 
In like manner also from the Son of the Lord of all came forth the law 
which is established among the Hebrews. And this state of matters was 
determined on, that if any one should seek refuge in the law of any one, he 
should belong to the division of him whose law he undertook to obey. No one 
knew the highest Father, who was unrevealed, just as they did not know that 
his Son was his Son. Accordingly at this moment you yourself, in assigning 
the special attributes of the unrevealed Most High to the Son, do not know 
that he is the Son, being the Father of Jesus, who with you is called the 
Christ.

CHAP. V.--PETER DOUBTS SIMON'S HONESTY.

    When Simon had made these statements, Peter said to him: "Can you call 
to witness that these are your beliefs that being Himself,--I do not mean 
Him whom you speak of now as being unrevealed, but Him in whom you believe, 
though you do not confess Him? For you are talking nonsense when you define 
one thing in stead of another. Wherefore, if you call Him to witness that 
you believe what you say, I shall answer you. But if you continue 
discussing with me what you do not believe, you compel me to strike the 
empty air." And Simon said: "It is from some of your own disciples that I 
have heard that this is the truth."(6) And Peter said:. "Do not bear false 
witness?" And Simon said: "Do not rebuke me, most insolent man." And Peter 
said: "So long as you do not tell who it was who said so, I affirm that you 
are a liar." And Simon said: "Suppose that I myself have got up these 
doctrines, or that I heard them from some other, give me your answer to 
them. For if they cannot be overturned, then I have learned that this is 
the truth." And Peter said: "If it is a human invention, I will not reply 
to it; but if you are held fast by the supposition that it is the truth, 
acknowledge to me that this is the case, and I can then myself say 
something in regard to the matter." And Simon said: "Once for all, then, 
these doctrines seem to me to be true. Give me your reply, if you have 
aught to say against them."

CHAP. VI.--THE NATURE OF REVELATION.

    And Peter said: "If this is the case, you are acting most impiously. 
For if it belongs to the Son, who arranged heaven and earth, to reveal His 
unrevealed Father to whomsoever He wishes, you are, as I said, acting most 
impiously in revealing Him to those to whom He has not revealed Him." And 
Simon said: "But he himself wishes me to reveal him." And Peter said: "You 
do not understand what I mean, Simon. But listen and understand. When it is 
said that the Son will reveal Him to whom He wishes, it is meant that such 
an one is to learn of Him not by instruction, but by revelation only. For 
it is revelation when that which lies secretly veiled in all the hearts of 
men is revealed unveiled by His God's own will without any utterance. And 
thus knowledge comes to one, not because he has been instructed, but 
because he has understood. And yet the person who understands it cannot 
demonstrate it to another, since he did not himself receive it by 
instruction; nor can he reveal it, since he is not himself the Son, unless 
he maintains that he is himself the Son. But you are not the standing Son. 
For if you were the Son, assuredly you would know those who are worthy of 
such a revelation. But you do not know them. For if you knew them, you 
would do as they do who know."

CHAP. VII.--SIMON CONFESSES HIS IGNORANCE.

    And Simon said: "I confess I have not understood what you mean by the 
expression, 'You would do as they do who know.'" And Peter said: "If you 
have not understood it, then you cannot know the mind of every one; and if 
you are ignorant of this, then you do not know those who are worthy of the 
revelation. You are not the Son, for(1) the Son knows. Wherefore He reveals 
Him to whomsoever He wishes, because they are worthy." And Simon said: "Be 
not deceived. I know those who are worthy, and I am not the Son. And yet I 
have not understood what meaning you attach to the words, 'He reveals Him 
to whomsoever He wishes.' But I said that I did not understand it, not 
because I did not know it, but because I knew that those  who were present 
did not understand it, in order that you may state it more distinctly, so 
that they may perceive what are the reasons why we are carrying on this 
discussion." And Peter said: "I cannot state the matter more clearly: 
explain what meaning you have attached to the words." And Simon said: 
"There is no necessity why I should state your opinions." And Peter said: 
"You evidently, Simon, do not understand it, and yet you do not wish to 
confess, that you may not be detected in your ignorance, and thus be proved 
not to be the standing Son. For you hint this, though you do not wish to 
state it plainly; and, indeed, I who am not a prophet, but a disciple of 
the true Prophet, know well from the hints you have given what your wishes 
are. For you, though you do not understand even what is distinctly said, 
wish to call yourself son in opposition to us." And Simon said: "I will 
remove every pretext from you. I confess I do not understand what can be 
the meaning of the statement, 'The Son reveals Him to whomsoever He 
wishes.' State therefore what is its meaning more distinctly."

CHAP. VIII.--THE WORK OF REVELATION BELONGS TO THE SON ALONE.

    And Peter said: "Since, at least in appearance, you have confessed that 
you do not understand it, reply to the question I put to you, and you will 
learn the meaning of the statement. Tell me, do you maintain that the Son, 
whoever he be, is just, or that he is not just?" And Simon said: "I 
maintain that he is most just." And Peter said: "Seeing He is just, why 
does He not make the revelation to all, but only to those to whom He 
wishes?" And Simon said: "Because, being just, he wishes to make the 
revelation only to the worthy." And Peter said: "Must He not therefore know 
the mind of each one, in order that He may make the revelation to the 
worthy?" And Simon said: "Of course he must." And Peter said: "With reason, 
therefore, has the work of giving the revelation been confined to Him 
alone, for He alone knows the mind of every one; and it has not been given 
to you, who are not able to understand even that which is stared by us."

CHAP. IX.--HOW SIMON BEARS HIS EXPOSURE.

    When Peter said this, the multitudes applauded.(2) But Simon, being 
thus exposed,(3) blushed through shame, and rubbing his forehead, said: 
"Well, then, do they declare that I, a magician, yea, even I who syllogize, 
am conquered by Peter? It is not so. But if one should syllogize, though 
carried away and conquered, he still retains the truth that is in him. For 
the weakness in the defender is not identical with the truth in the 
conquered man.(1) But I assure you that I have judged all those who are 
bystanders worthy to know the unrevealed Father. Wherefore, because I 
publicly reveal him to them, you yourself, through envy, are angry with me 
who wish to confer a benefit on them."

CHAP. X.--PETER'S REPLY TO SIMON.

    And Peter said: "Since you have thus spoken to please the multitudes 
who are present, I shall speak to them, not to please them, but to tell 
them the truth. Tell me how you know all those who are present to be 
worthy, when not even one of them agreed with your exposition of the 
subject; for the giving of applause to me in opposition to you is not the 
act of those who agree with you, but of those who agree with me, to whom 
they gave the applause for having spoken the truth. But since God, who is 
just, judges the mind of each one--a doctrine which you affirm to be true--
He would not have wished this to be given through the left hand to those on 
the right hand, exactly as the man who receives anything from a robber is 
himself guilty. So that, on this account, He did not wish them to receive 
what is brought by you; but they are to receive the revelation through the 
Son, who has been set apart for this work. For to whom is it reasonable 
that the Father should give a revelation, but to His only Son, because He 
knows Him to be worthy of such a revelation? And so this is a matter which 
one cannot teach or be taught, but it must be revealed by the ineffable 
hand to him who is worthy to know it."

CHAP. XI.--SIMON PROFESSES TO UTTER HIS REAL SENTIMENTS

    And Simon said: It contributes much to victory, if the man who wars 
uses his own weapons; for what one loves he can in real earnest  defend, 
and that which is defended with genuine earnestness has no ordinary power 
in it. Wherefore in future I shall lay before you my real opinions. I 
maintain that there is some unrevealed power, unknown to all, even to the 
Creator himself, as Jesus himself has also declared, though he did not know 
what he said, For when one talks a great deal he sometimes hits the truth, 
not knowing what he is saying. I am referring to the statement which he 
uttered, 'No one knows the Father.'" And Peter said: "Do not any longer 
profess that you know His doctrines. And Simon said: "I do not profess to 
believe his doctrines; but I am discussing points in which he was by 
accident right." And Peter said: "Not to give you any pretext for escape, I 
shall carry on the discussion with you in the way you wish. At the same 
time, I call all to witness that you do not yet believe the statement which 
you just now made. For I know your opinions. And in order that you may not 
imagine that I am not speaking the truth, I shall expound yore opinions, 
that you may know that you are discussing with one who is well acquainted 
with them.

CHAP. XII.--SIMON'S OPINIONS EXPOUNDED BY PETER.

    "We, Simon, do not assert that from the great power, which is also 
called the dominant(2) power, two angels were sent forth, the one to create 
the world, the other to give the law; nor that each one when he came 
proclaimed himself, on account of what he had done, as the sole creator; 
nor that there is one who stands, will stand, and is opposed.(3) Learn how 
you disbelieve even in  respect to this subject. If you say that there is 
an unrevealed power, that power is full of ignorance. For it did not 
foreknow the ingratitude of the angels who were sent by it." And Simon 
became exceedingly angry with Peter for saying this, and interrupted his 
discourse, saying: "What nonsense is this you speak, you daring and most 
impudent of men, revealing plainly before the multitudes the secret 
doctrines, so that they can be easily learned?" And Peter said: "Why do you 
grudge that the present audience should receive benefit?" And Simon said: 
"Do you then allow that such knowledge is a benefit?" And Peter said: "I 
allow it: for the knowledge of a false doctrine is beneficial, inasmuch as 
you do not fall into it because of ignorance." And Simon said: "You are 
evidently not able to reply to the propositions I laid before you. I 
maintain that even your teacher affirms that there is some Father 
unrevealed.

CHAP. XIII.--PETER'S EXPLANATION OF THE PASSAGE.

    And Peter said: "I shall reply to that which you wish me to speak of,--
namely, the passage, 'No one knows the Father but the Son, nor does any one 
know the Son but the Father, and they to whom the Son may wish to reveal 
Him.' First, then, I am astonished that, while this statement admits of 
countless interpretations, you should have chosen the very dangerous 
position of maintaining that the statement is made in reference to the 
ignorance of the Creator (Demiurge), and all who are under him. For, first, 
the statement can apply to all the Jews who think that David is the father 
of Christ, and that Christ himself is his son, and do not know that He is 
the Son of God. Wherefor