*** Go to Clementine Index
|(Note: that only certain passages are left in this section to illustrate the general commentary of the Storyline as most content has been extracted to their appropriate sections of this presentation.)
Clement begins by detailing his religious questionings, his doubts about immortality, etc. He hears at Rome
the preaching of a man of Judea who relates the miracles of Christ. This man (R.) was Barnabas;
Clement defends him from the mob, and follows him to Palestine. (In H., evidently the original form, no
name is given. Clement sets out for Palestine, but is driven by storms to Alexandria; there he is directed
by philosophers to Barnabas, whom he defends from the mob and follows to Caesarea.) At Caesarea
Clement hears that Peter is there and is about to hold a disputation with Simon Magus. At Peter's
lodging he finds Barnabas, who introduces him. Peter invites Clement to accompany him from city
to city, on his way to Rome, in order to hear his discourses. Clement (R.1.17 & R.3.74, or Peter himself (H.1.20) sends
a report of this to [James] [James, son of Alphaeus - See Introduction], from whom Peter has an order to transmit to him accounts of all his teaching.
So far H.1 and R.1.1-21 are extremely close, then the two recensions vary, but similarities can be found throughout.Go to next Summary
|Recognitions of Clement. (R.)
||Clementine Homilies. (H.)|
|CLEMENT MEETS BARNABAS IN ROME , TRAVELS TO CAESAREA (H. BLOWN OFF COURSE BRIEFLY TO ALEXANDRIA) AND MEETS PETER.|
R.1.1 -- Clement's Early History; Doubts.
I Clement, who was born in the city of Rome,1
was from my earliest age a lover of chastity; while the bent of my mind
held me bound as with chains of anxiety and sorrow.
For a thought that
was in me--whence originating, I cannot tell--constantly led me to think
of my condition of mortality, and to discuss such questions as these:
Whether there be for me any life after death, or whether I am to be
wholly annihilated: whether I did not exist before I was born, and
whether there shall be no remembrance of this life after death, and so
the boundlessness of time shall consign all things to oblivion and
silence; so that not only we shall cease to be, but there shall be no
remembrance that we have ever been.
This also I revolved in my mind:
when the world was made, or what was before it was made, or whether it
has existed from eternity. For it seemed certain, that if it had been
made, it must be doomed to dissolution; and if it be dissolved, what is
to be afterwards? -- unless, perhaps, all things shall be buried in
oblivion and silence, or something shall be, which the mind of man
cannot now conceive.
H.1.1 -- Boyish Questionings.
I Clement, being a Roman citizen,1 even from my earliest youth was able to live chastely, my mind from my boyhood drawing away the lust that was in me to dejection and distress. For I had a habit of
reasoning -- how originating I know not -- making frequent cogitations concerning death: When I die, shall I neither exist, nor shall any one ever have any remembrance of me, while boundless time bears all things of all men into forgetfulness? and shall I then be without being, or acquaintance with those who are; neither knowing nor being known, neither having been nor being? And has the world ever been made? and was there anything before it was made?
For if it has been always, it shall also continue to be; but if it has been made, it shall also be dissolved. And after its dissolution, shall there ever be anything again, unless, perhaps, silence and forgetfulness? Or perhaps something shall be which is not possible now to conceive.
R.1.2 -- His Distress.
While I was continually revolving in my mind these and such like
questions, suggested I know not how, I was pining away wonderfully
through excess of grief; and, what was worse, if at any time I thought
to cast aside such cares, as being of little use, the waves of anxiety
rose all the higher upon me.
For I had in me that most excellent
companion, who would not suffer me to rest-the desire of immortality:
for, as the subsequent issue showed, and the grace of Almighty God
directed, this bent of mind led me to the quest of truth, and the
acknowledgment of the true light; and hence it came to pass, that ere
long I pitied those whom formerly in my ignorance I believed to be
H.1.2 -- Good Out of Evil.
As I pondered without ceasing these and such like questions -- I know not whence
arising -- I had such bitter grief, that, becoming pale, I wasted away; and, what was most terrible, if at any time I wished to drive away this meditation as unprofitable, my suffering became all the more severe; and I grieved over this, not knowing that I had a fair inmate, even my thought, which was to be to me the cause of a blessed immortality, as I afterwards knew by experience, and gave thanks to God, the Lord of all.
For it was by this thought, which at first afflicted me, that I was compelled to come to the search and the finding of things; and then I pitied those whom at first, through ignorance, I ventured to call blessed.
R.1.3 -- His Dissatisfaction with the Schools of the Philosophers.
Having therefore such a bent of mind from my earliest years, the
desire of learning something led me to frequent the schools of the
philosophers. There I saw that nought else was done, save that doctrines
were asserted and controverted without end, contests were waged, and the
arts of syllogisms and the subtleties of conclusions were discussed. If
at any time the doctrine of the immortality of the soul prevailed, I was
thankful; if at any time it was impugned, I went away sorrowful.
neither doctrine had the power of truth over my heart. This only I
understood, that opinions and definitions of things were accounted true
or false, not in accordance with their nature and the truth of the
arguments, but in proportion to the talents of those who supported them.
And I was all the more tortured in the bottom of my heart, because I was
neither able to lay hold of any of those things which were spoken as
firmly established, nor was I able to lay aside the desire of inquiry;
but the more I endeavoured to neglect and despise them, so much the more
eagerly, as I have said, did a desire of this sort, creeping in upon me
secretly as with a kind of pleasure, take possession of my heart and
H.1.3 -- Perplexity.
From my boyhood, then, being involved in such reasonings, in order to learn something definite, I used to resort to the schools of the philosophers. But nought else did I see than the setting up and the knocking down of doctrines, and strifes, and seeking for victory, and the arts of syllogisms, and the skill of assumptions; and sometimes one opinion
prevailed, -- as, for example, that the soul is immortal, and sometimes that it is mortal. If, therefore, at any time the doctrine prevailed that it is immortal, I was glad; and when the doctrine prevailed that it is mortal, I was grieved.
And again, I was the more disheartened because I could not establish either doctrine to my satisfaction. However, I perceived that the opinions on subjects under discussion are taken as true or false, according to their defenders, and do not appear as they really are. Perceiving, therefore, now that the acceptance does not depend on the real nature of the subjects discussed, but that opinions are proved to be true or false, according to ability of those who defend them, I was still more than ever at a loss in regard of things.
Wherefore I groaned from the depth of my soul. For neither was I able to establish anything, nor could I shake off the consideration of such things, though, as I said before, I wished it. For although I frequently charged myself to be at peace, in some way or other thoughts on these subjects, accompanied with a feeling of pleasure, would come into my mind.
R.1.4 -- His Increasing Disquiet.
Being therefore straitened in the discovery of things, I said to
myself, Why do we labour in vain, since the end of things is manifest?
For if after death I shall be no more, my present torture is useless;
but if there is to be for me a life after death, let us keep for that
life the excitements that belong to it, lest perhaps some sadder things
befall me than those which I now suffer, unless I shall have lived
piously and soberly; and, according to the opinions of some of the
philosophers, I be consigned to the stream of dark-rolling Phlegethon,
or to Tartarus, like Sisyphus and Tityus, and to eternal punishment in
the infernal regions, like Ixion and Tantalus.
And again I would answer
to myself: But these things are fables; or if it be so, since the matter
is in doubt, it is better to live piously. But again I would ponder with
myself, How should I restrain myself from the lust of sin, while
uncertain as to the reward of righteousness? -- and all the more when I
have no certainty what righteousness is, or what is pleasing to God; and
when I cannot ascertain whether the soul be immortal, and be such that
it has anything to hope for; nor do I know what the future is certainly
to be. Yet still I cannot rest from thoughts of this sort.
H.1.4 -- More Perplexity.
And again, living in doubt, I said to myself, Why do I labour in vain, when the matter is clear, that if I lose existence when I die, it is not fitting that I should distress myself now while I do exist? Wherefore I shall reserve my grief till that day, when, ceasing to exist, I shall not be affected with grief. But if I am to exist, what does it profit me now to distress myself gratuitously?
And immediately after this another reasoning assailed me; for I said, Shall I not have something worse to suffer then than that which distresses me now, if I have not lived piously; and shall I not be delivered over, according to the doctrines of some philosophers, to Pyriphlegethon and Tartarus, like Sisyphus, or Tityus, or Ixion, or Tantalus, and be punished for ever in Hades? But again I replied, saying: But there are no such things as these. Yet again I said: But if there be?
Therefore, said I, since the matter is uncertain, the safer plan is for me rather to live piously. But how shall I be able, for the sake of righteousness, to subdue bodily pleasures, looking, as I do, to an uncertain hope? But I am neither fully persuaded what is that righteous thing that is pleasing to God, nor do I know whether the soul is immortal or mortal. Neither can I find any well-established doctrine, nor can I abstain from such debatings.
R.1.5 -- His Design to Test the Immortality of the Soul.
What, then, shall I do? This shall I do. I shall proceed to Egypt,
and there I shall cultivate the friendship of the hierophants or
prophets, who preside at the shrines. Then I shall win over a magician
by money, and entreat him, by what they call the necromantic art, to
bring me a soul from the infernal regions, as if I were desirous of
consulting it about some business.
But this shall be my consultation,
whether the soul be immortal. Now, the proof that the soul is immortal
will be put past doubt, not from what it says, or from what I hear, but
from what I see: for seeing it with my eyes, I shall ever after hold the
surest conviction of its immortality; and no fallacy of words or
uncertainty of hearing shall ever be able to disturb the persuasion
produced by sight.
However, I related this project to a certain
philosopher with whom I was intimate, who counseled me not to venture
upon it; "for," said he, "if the soul should not obey the
call of the magician, you henceforth will live more hopelessly, as
thinking that there is nothing after death, and also as having tried
things unlawful. If, however, you seem to see anything, what religion or
what piety can arise to you from things unlawful and impious? For they
say that transactions of this sort are hateful to the Divinity, and that
God sets Himself in opposition to those who trouble souls after their
release from the body."
When I heard this, I was indeed staggered
in my purpose; yet I could not in any way either lay aside my longing,
or cast off the distressing thought.
H.1.5 -- A Resolution.
What, then, am I to do, unless this? I shall go into Egypt, and I shall become friendly with the hierophants of the shrines, and with the prophets; and I shall seek and find a magician, and persuade him with large bribes to effect the calling up of a soul, which is called necromancy, as if I were going to inquire of it concerning some business. And the inquiry shall be for the purpose of learning whether the soul is immortal.
But the answer of the soul that it is immortal shall not give me the knowledge from its speaking or my hearing, but only from its being seen; so that, seeing it with my very eyes, I may have a self-sufficient and fit assurance, from the very fact of its appearing, that it exists; and never again shall the uncertain words of hearing be able to overturn the things which the eyes have made their own. However, I submitted this very plan to a certain companion who was a philosopher; and he counselled me not to venture upon it, and that on many accounts.
"For if," said he, "the soul shall not listen to the magician, you will live with an evil conscience, as having acted against the laws which forbid the doing of these things. But if it shall listen to him, then, besides your living with an evil conscience, I think that matters of piety will not be promoted to you on account of your making this attempt. For they say that the Deity is angry with those who disturb souls after their release from the body."2
And I, when I heard this, became indeed more backward to undertake such a thing, but I did not abandon my original plan; but I was distressed, as being hindered in the execution of it.
R.1.6 -- Hears of Christ.
Not to make a long story of it, whilst I was tossed upon these
billows of my thought, a certain report, which took its rise in the
regions of the East in the reign of Tiberius Caesar, gradually reached
us; and gaining strength as it passed through every place, like some
good message sent from God, it was filling the whole world, and suffered
not the divine will to be concealed in silence. For it was spread over
all places, announcing that there was a certain person in Judaea, who,
beginning in the springtime,2
was preaching the kingdom of God to the Jews, and saying that those
should receive it who should observe the ordinances of His commandments
and His doctrine.
And that His speech might be believed to be worthy of
credit, and full of the Divinity, He was said to perform many mighty
works, and wonderful signs and prodigies by His mere word; so that, as
one having power from God, He made the deaf to hear, and the blind to
see, and the lame to stand erect, and expelled every infirmity and all
demons from men; yea, that He even raised dead persons who were brought
to Him; that He cured letters also, looking at them from a distance; and
that there was absolutely nothing which seemed impossible to Him.
and such like things were confirmed in process of time, not now by
frequent rumours, but by the plain statements of persons coming from
those quarters; and clay by day the truth of the matter was further
H.1.6 -- Tidings from Judaea.
And, not to discuss such matters to you in a long speech, while I was occupied with such reasonings and doings, a certain report, taking its rise in the spring-time,3 in the reign of Tiberius Caesar, gradually grew everywhere, and ran through the world as truly the good tidings of God, being unable to stifle the counsel of God in silence. Therefore it everywhere became greater and louder, saying that a certain One in Judaea, beginning in the spring season, was preaching to the Jews the kingdom of the invisible God, and saying that whoever of them would reform his manner of living should enjoy it.
And in order that He might be believed that He uttered these things full of the Godhead, He wrought many wonderful miracles and signs by His mere command, as having received power from God. For He made the deaf to hear, the blind to see, the lame to walk, raised up the bowed down, drove away every disease, put to flight every demon; and even scabbed lepers, by only looking on Him from a distance, were sent away cured by Him; and the dead being brought to Him, were raised; and there was nothing which He could not do.
And as time advanced, so much the greater, through the arrival of more persons, and the stronger
grew -- I say not now the report, but -- the truth of the thing; for now at length there were meetings in various places for consultation and inquiry as to who He might be that had appeared, and what was His purpose.
R.1.7 -- Arrival of Barnabas at Rome.
At length meetings began to be held in various places in the city,
and this subject to be discussed in conversation, and to be a matter of
wonder who this might be who had appeared, and what message He had
brought from God to men; until, about the same year, a certain man,
standing in a most crowded place in the city, made proclamation to the
people, saying: "Hear me, O ye citizens of Rome. The Son of God is
now in the regions of Judaea, promising eternal life to every one who
will hear Him, but upon condition that he shall regulate his actions
according to the will of Him by whom He hath been sent, even of God the
Father. Wherefore turn ye from evil things to good, from things temporal
to things eternal. Acknowledge that there is one God, ruler of heaven
and earth, in whose righteous sight ye unrighteous inhabit His world.
But if ye be converted, and act according to His will, then, coming to
the world to come, and being made immortal, ye shall enjoy His
unspeakable blessings and rewards."3
Now, the man who spoke these things to the people was from the regions
of the East, by nation a Hebrew, by name Barnabas, who said that he
himself was one of His disciples, and that he was sent for this end,
that he should declare these things to those who would hear them.4
When I heard these things, I began, with the rest of the multitude, to
follow him, and to hear what he had to say.
Truly I perceived that there
was nothing of dialectic artifice in the man, but that he expounded with
simplicity, and without any craft of speech, such things as he had heard
from the Son of God, or had seen. For he did not confirm his assertions
by the force of arguments, but produced, from the people who stood round
about him, many witnesses of the sayings and marvels which he related.
H.1.7 -- The Gospel in Rome.
And then in the same year, in the autumn season, a certain one, standing in a public place, cried and said, "Men of Rome, hearken. The Son of God is come in Judaea, proclaiming eternal life to all who will, if they shall live according to the counsel of the Father, who hath sent Him. Wherefore change your manner of life from the worse to the better, from things temporal to things eternal; for know ye that there is one God, who is in heaven, whose world ye unrighteously dwell in before His righteous eyes.
"But if ye be changed, and live according to His counsel, then, being born into the other world, and becoming eternal, ye shall enjoy His unspeakable good things. But if ye be unbelieving, your souls,
after the dissolution of the body, shall be thrown into the place of fire, where, being punished eternally, they shall repent of their unprofitable deeds. For every one, the term of repentance is the present life."
I therefore, when I heard these things, was grieved, because no one among so great multitudes, hearing such an announcement, said: I shall go into Judaea, that I may know if this man who tells us these things speaks the truth, that the Son of God has come into Judaea, for the sake of a good and eternal hope, revealing the will of the Father who sent Him. For it is no small matter which they say that He preaches: for He asserts that the souls of some, being themselves immortal, shall enjoy eternal good things; and that those of others, being thrown into unquenchable fire, shall be punished for ever.
R.1.8 -- His Preaching.
Now, inasmuch as the people began to assent willingly to the things
which were sincerely spoken, and to embrace his simple discourse, those
who thought themselves learned or philosophic began to laugh at the man,
and to flout him, and to throw out for him the grappling-hooks of
syllogisms, like strong arms. But he, unterrified, regarding their
subtleties as mere ravings, did not even judge them worthy of an answer,
but boldly pursued the subject which he had set before him.
some one having proposed this question to him as he was speaking, Why a
gnat has been so formed, that though it is a small creature, and has six
feet, yet it has got wings in addition; whereas an elephant, though it
is an immense animal, and has no wings, yet has only four feet; he,
paying no attention to the question, went on with his discourse, which
had been interrupted by the unseasonable challenge, only adding this
admonition at every interruption:
"We have it in charge to declare
to you the words and the wondrous works of Him who hath sent us, and to
confirm the truth of what we speak, not by artfully devised arguments,
but by witnesses produced from amongst yourselves. For I recognise many
standing in the midst of you whom I remember to have heard along with us
the things which we have heard, and to have seen what we have seen.
be it in your option to receive or to spurn the tidings which we bring
to you. For we cannot keep back what we know to be for your advantage,
because, if we be silent, woe is to us; but to you, if you receive not
what we speak, destruction. I could indeed very easily answer your
foolish challenges, if you asked for the sake of learning truth, -- I mean
as to the difference of a gnat and an elephant; but now it were absurd
to speak to you of these creatures, when the very Creator and Framer of
all things is unknown by you."
H.1.9 -- Preaching of Barnabas.
And when I said that I wished I could meet with some one of those who had seen Him, they immediately brought me to one, saying, "There is one here who not only is acquainted with Him, but is also of that country, a Hebrew, by name Barnabas, who says that he himself is one of His disciples; and hereabouts he resides, and readily announces to those who will the terms of His promise."
Then I went with them; and when I came, I stood listening to his words with the crowd that stood round him; and I perceived that he was speaking the truth not with dialectic art, but was setting forth simply and without preparation what he had heard and seen the manifested Son of God do and say.
And even from the crowd who stood around him he produced many witnesses of the miracles and discourses which he narrated.
R.1.9 -- Clement's Interposition on Behalf of Barnabas.
When he had thus spoken, all, as with one consent, with rude voice
raised a shout of derision, to put him to shame, and to silence him,
crying out that he was a barbarian and a madman. When I saw matters
going on in this way, being filled, I know not whence, with a certain
zeal, and inflamed with religious enthusiasm, I could not keep silence,
but cried out with all boldness,
"Most righteously does Almighty
God hide His will from you, whom He foresaw to be unworthy of the
knowledge of Himself, as is manifest to those who are really wise, from
what you are now doing. For when you see that preachers of the will of
God have come amongst you, because their speech makes no show of
knowledge of the grammatical art, but in simple and unpolished language
they set before you the divine commands, so that all who hear may be
able to follow and to understand the things that are spoken, you deride
the ministers and messengers of your salvation, not knowing that it is
the condemnation of you who think yourselves skilful and eloquent, that
rustic and barbarous men have the knowledge of the truth; whereas, when
it has come to you, it is not even received as a guest, while, if your
intemperance and lust did not oppose, it ought to have been a citizen
and a native.
"Thus you are convicted of not being friends of truth and
philosophers, but followers of boasting and vain speakers. Ye think that
truth dwells not in simple, but in ingenious and subtle words, and
produce countless thousands of words which are not to be rated at the
worth of one word. What, then, do ye think will become of you, all ye
crowd of Greeks, if there is to be, as he says, a judgment of God?
now give over laughing at this man to your own destruction, and let any
one of you who pleases answer me; for, indeed, by your barking you annoy
the ears even of those who desire to be saved, and by your clamour you
turn aside to the fall of infidelity the minds that are prepared for
faith. What pardon can there be for you who deride and do violence to
the messenger of the truth when he offers to you the knowledge of God?
whereas, even if he brought you nothing of truth, yet, even for the
kindness of his intentions towards you, you ought to receive with
gratitude and welcome."
H.1.10 -- Cavils of the Philosophers.
But while the multitudes were favourably disposed towards the things that he so artlessly spoke, the philosophers, impelled by their worldly learning, set upon laughing at him and making sport of him, upbraiding and reproaching him with excessive presumption, making use of the great armoury of syllogisms. But he set aside their babbling, and did not enter into their subtle questioning, but without embarrassment went on with what he was saying.
And then one of them asked, Wherefore it was that a gnat, although it be so small, and has six feet, has wings also; while an elephant, the largest of beasts, is wingless, and has but four feet? But he, after the question had been put, resuming his discourse, which had been interrupted, as though he had answered the question, resumed his original discourse, only making use of this preface after each interruption:
"We have a commission only to tell you the words and the wondrous doings of Him who sent us; and instead of logical demonstration, we present to you many witnesses from amongst yourselves who stand by, whose faces I remember, as living images. These sufficient testimonies it is left to your choice to submit to, or to disbelieve.7 But I shall not cease to declare unto you what is for your profit; for to be silent were to me a loss, and to disbelieve is ruin to you. But indeed I could give answers to your frivolous questions, if you asked them through love of truth. But the reason of the different structure of the gnat and elephant it is not fitting to tell to those who are ignorant of the God of all."
R.1.10 -- Talking with Barnabas.
While I was urging these and similar arguments, a great excitement
was stirred up amongst the bystanders, some being moved with pity as
towards a stranger, and approving my speech as in accordance with that
feeling; others, petulant and stolid, rousing the anger of their
undisciplined minds as much against me as against Barnabas. But as the
day was declining to evening, I laid hold of Barnabas by the right hand,
and led him away, although reluctantly, to my house; and there I made
him remain, lest perchance any one of the rude rabble should lay hands
While we were thus placed in contact for a few days, I gladly
heard him discoursing the word of truth; yet he hastened his departure,
saying that he must by all means celebrate at Judaea a festal day of his
religion which was approaching, and that there he should remain in
future with his countrymen and his brethren, evidently indicating that
he was horrified at the wrong that had been done to him.
H.1.11 -- Clement's Zeal.
When he said this, they all, as in concert, set up a shout of laughter, trying to silence him and put him out, as a barbarous madman. But I, seeing this, and seized, I know not how, with enthusiasm, could no longer keep silence with righteous indignation, but boldly cried out, saying,
"Well has God ordained that His counsel should be incapable of being received by you, foreseeing you to be unworthy, as appears manifestly to such of those who are now present as have minds capable of judging. For whereas now heralds of His counsel have been sent forth, not making a show of grammatical art, but setting forth His will in simple and in artificial words, so that whosoever hear can understand what is spoken, and not with any invidious feeling, as though unwilling to offer it to all; you come here, and besides your not understanding what is for your advantage, to your own injury you laugh at the truth, which, to your condemnation, consorts with the barbarians, and which you will not entertain when it visits you, by reason of your wickedness and the plainness of its words, lest you be convicted of being merely lovers of words, and not lovers of truth and lovers of wisdom.
"How long will you be learning to speak, who have not the power of speech?8 For many sayings of yours are not worth one word. What, then, will your Grecian multitude say, being of one mind, if, as he says, there shall be a judgment?
'Why, O God, didst Thou not proclaim to us Thy counsel?'
"Shall you not, if you be thought worthy of an answer at all, be told this?
'I, knowing before the foundation of the world all characters that were to be, acted towards each one by anticipation according to his deserts without making it known;9 but wishing to give full assurance to those who have fled to me that this is so, and to explain why from the beginning, and in the first ages, I did not suffer my counsel to be publicly proclaimed; I now, in the end of the world,10 have sent heralds to proclaim my will, and they are insulted and flouted by those who will not be benefited, and who wilfully reject my friendship. Oh, great wrong! The preachers are exposed to danger even to the loss of life,11 and that by the men who are called to salvation.'"
H.1.12 -- Clement's Rebuke of the People.
"And this wrongful treatment of my heralds would have been against all from the beginning, if from the beginning the unworthy had been called to salvation. For that which is now done wrongfully by these men serves to the vindication of my righteous foreknowledge, that it was well that I did not choose from the beginning to expose uselessly to public contempt the word which is worthy of honour; but determined to suppress it, as being honourable, not indeed from those who were worthy from the
beginning -- for to them also I imparted it -- but from those, and such as those, unworthy, as you see them to
be, -- those who hate me, and who will not love themselves.
"And now, give over laughing at this man, and hear me with respect to his announcement, or let any one of the hearers who pleases answer. And do not bark like vicious dogs, deafening with disorderly clamour the ears of those who would be saved, ye unrighteous and God-haters, and perverting the saving method to unbelief. How shall you be able to obtain pardon, who scorn him who is sent to speak to you of the Godhead of God? And this you do towards a man whom you ought to have received on account of his good-will towards you, even if he did not speak truth."
H.1.13 -- Clement Instructed by Barnabas.
While I spake these words, and others to the same effect, there arose a great excitement among the crowd; and some as pitying Barnabas, sympathized with me; but others, being senseless, terribly gnashed their teeth against me. But, as the evening had already come, I took Barnabas by the hand, and by force conducted him, against his will, to my lodging, and constrained him to remain there, lest some one might lay hands on him.
And having spent several days, and instructed me briefly in the true doctrine, as well as he could in a few days, he said that he should hasten into Judaea for the observance of the festival, and also because he wished for the future to consort with those of his own nation.
R.1.11 -- Departure of Barnabas.
At length I said to him, "Only expound to me the doctrine of
that man who you say has appeared, and I will arrange your sayings in my
language, and will preach the kingdom and righteousness of Almighty God;
and after that, if you wish it, I shall even sail along with you, for I
am extremely desirous to see Judaea, and perhaps I shall remain with you
To this he answered, "If indeed you wish to see our
country, and to learn those things which you desire, set sail with me
even now; or, if there be anything that detains you now, I shall leave
with you directions to my dwelling, so that when you please to come you
may easily find me; for tomorrow I shall set out on my journey."
When I saw him determined, I went down with him to the harbour, and
carefully took from him the directions which he gave me to find his
dwelling. I told him that, but for the necessity of getting some money
which was due to me, I should not at all delay, but that I should
speedily follow him. Having told him this, I commended him to the
kindness of those who had charge of the ship, and returned sad; for I
was possessed of the memory of the intercourse which I had had with an
excellent guest and a choice friend.
H.1.14 -- Departure of Barnabas.
But it plainly appeared to me that he was disconcerted. For when I said to him, "Only set forth to me the words which you have heard of the Man who has appeared, and I will adorn them with my speech, and preach the counsel of God; and if you do so, within a few days I will sail with you, for I greatly desire to go to the land of Judaea, and perhaps I shall dwell with you all my life;
" -- when he heard this, he answered:
"If you wish to inquire into our affairs, and to learn what is for your advantage, sail with me at once. But if you will not, I shall now give you directions to my house, and that of those whom you wish to meet, that when you choose to come you may find us. For I shall set out to-morrow for my
And when I saw that he could not be prevailed upon, I went with him as far as the harbour; and having learned of him the directions which he had promised to give me for finding the dwellings, I said to him, "Were it not that
tomorrow I am to recover a debt that is due to me, I should straightway set sail with you. But I shall soon overtake you." And having said this, and having given him in charge to those who commanded the ship, I returned grieving, remembering him as an excellent and dear friend.
H.1.8 -- Departure from Rome.
While I spoke thus concerning others, I also lectured myself, saying, Why do I blame others, being myself guilty of the very same crime of heedlessness? But I shall hasten into Judaea, having first arranged my affairs.4 And when I had thus made up my mind, there occurred a long time of delay, my worldly affairs being difficult to arrange.
Therefore, meditating further on the nature of life, that by involving5 men in hope it lays snares for those who are making haste, yea, and how much time I had been robbed of while tossed by hopes, and that we men die while thus occupied, I left all my affairs as they were, and sped to Portus;6 and coming to the harbour, and being taken on board a ship, I was borne by adverse winds to Alexandria instead of Judaea; and being detained there by stress of weather, I consorted with the philosophers, and told them about the rumour and the sayings of him who had appeared in Rome.
And they answered that indeed they knew nothing of him who had appeared in Rome; but concerning Him who was born in Judaea, and who was said by the report to be the Son of God, they had heard from many who had come from thence, and had learned respecting all the wonderful things that He did with a word.
Here is situated a digression by Peter, only contained in Recognitions, which has a close resemblance with the Oration and Stoning of Stephen in Acts 6:1-15 thru Acts 7:1-60. This has been placed in the section on the
Seventh Book that was sent to James as it clearly matches that Book's title and must be the material that was originally contained in it. (See TRUE IDENTITY OF JAMES THE JUST.)
James, son of Alphaeus [See Introduction], has requested that Peter dispute with Simon Magus and had sent him to Caesarea. Simon hears that he has come and challenges him to a debate. (R.1.72-74)
Clement is introduced to Peter (R.1.12; H.1.15) who continues to instruct him (H.2.2-18, cf. R.2.33 & R.3:61). Peter prepares for the debate (R.1.19; H.1.22) and instructs Clement till evening (H.2.38-53).
Peter sends for two of his disciples,
Niceta and Aquila, whom he describes as foster-sons of Justa. the Syro-Phoenician woman who was healed
by Christ. (H.2.19-21) They had been educated from boyhood by Simon Magus, but had been converted by Zacchaeus (R.2.19, R.9.36; H.2.21, H.8.8),
another disciple of Peter. Aquila relates Simon's parentage and his Samaritan origin, and
declares that he claims to be greater than the God who created the world (R.2.7, H.2.22). He had
been a disciple of St. John the Baptist, who is represented in H.2.23 as the head of a sect of "daily baptizers";
Dositheus succeeded John as head of it, and Simon supplanted Dositheus (H.2.24). In R. the
Baptist has been omitted, and the sect is that of Dositheus (R.2.11). The woman, Helena, whom Simon took
about with him, is described and in Recollections she is called the Luna (moon) R.2.12, H.2.25), and the sham miracles he
claimed to do (H.2.32,
Next day at noon Zacchaeus announces that Simon has put off the promised dispute
(R.1.20a, H.2.35).Go to next Summary
|Recognitions of Clement. (R.)
||Clementine Homilies. (H.)|
R.1.72 -- Peter Sent to Caesarea.
"While, therefore, we abode in Jericho, and gave ourselves to
prayer and fasting, James the bishop sent for me, and sent me here to
Caesarea, saying that Zacchaeus had written to him from Caesarea, that
one Simon, a Samaritan magician, was subverting many of our people,
asserting that he was one Stans,65
-- that is, in other words, the Christ, and the great power of the high
God, which is superior to the Creator of the world; at the same time
that he showed many miracles, and made some doubt, and others fall away
"He informed me of all things that had been ascertained
respecting this man from those who had formerly been either his
associates or his disciples, and had afterwards been converted to
Zacchaeus. 'Many therefore there are, O Peter, 'said James, 'for whose
safety's sake it behoves you to go and to refute the magician, and to
teach the word of truth. Therefore make no delay; nor let it grieve yon
that you set out alone, knowing that God by Jesus will go with you, and
will help you, and that soon, by His grace, you will have many
associates and sympathizers. Now be sure that you send me in writing
every year an account of you sayings and doings, and especially at the
end of every seven years.'
"With these expressions he dismissed me, and
in six days I arrived at Caesarea."66
R.1.73 -- Welcomed by Zacchaeus.
"When I entered the city, our most beloved brother Zacchaeus met
me; and embracing me, brought me to this lodging, in which he himself
stayed, inquiring of me concerning each of the brethren, especially
concerning our honourable brother James.
"And when I told him that he was
still lame on one foot, on his immediately asking the cause of this, I
related to him all that I have now detailed to you, how we had been
called by the priests and Caiaphas the high priest to the temple, and
how James the archbishop, standing on the top of the steps, had for
seven successive days shown the whole people from the Scriptures of the
Lord that Jesus is the Christ; and how, when all were acquiescing that
they should be baptized by him in the name of Jesus, an enemy did all
those things which I have already mentioned, and which I need not
R.1.74 -- Simon Magus Challenges Peter.
"When Zacchaeus had heard these things, he told me in return of
the doings of Simon; and in the meantime Simon himself-how he heard of
my arrival I do not know-sent a message to me, saying, 'Let us dispute
to-morrow in the hearing of the people.'
"To which I answered, 'Be it so,
as it pleaseth you.' And this promise of mine was known over the whole
city, so that even you, who arrived on that very day, learned that I was
to hold a discussion with Simon on the following day, and having found
out my abode, according to the directions which yon had received from
Barnabas, came to me.
"But I so rejoiced at your coming, that my mind,
moved I know not how, hastened to expound all things quickly to you, yet
especially that which is the main point in our faith, concerning the
true Prophet, which alone, I doubt not, is a sufficient foundation for
the whole of our doctrine. Then, in the next place, I unfolded to you
the more secret meaning of the written law, through its several heads,
which there was occasion to unfold; neither did I conceal from you the
good things of the traditions.
"But what remains, beginning from
tomorrow, you shall hear from day to day in connection with the
questions which will be raised in the discussion with Simon, until by
God's favour we reach that city of Rome to which we believe that our
journey is to be directed."
I then declared that I owed him all thanks for what he had told me,
and promised that I would most readily do all that he commanded. Then,
having taken food, he ordered me to rest, and he also betook himself to
R.1.12 -- Clement's Arrival at Caesarea, and Introduction to Peter.
Having then stopped for a few days, and having in some measure
finished the business of collecting what was owing to me (for I
neglected many things through my desire of hastening, that I might not
be hindered from my purpose ), I set sail direct for Judaea, and after
fifteen days landed at Caesarea Stratonis, which is the largest city in
When I had landed, and was seeking for an inn, I learned from the
conversation of the people, that one Peter, a most approved disciple of
Him who appeared in Judaea, and showed many signs and miracles divinely
performed among men, was going to hold a discussion of words and
questions the next day with one Simon, a Samaritan. Having heard this, I
asked to be shown his lodging; and having founder it, and standing
before the door, I informed the doorkeeper who I was, and whence I came;
and, behold, Barnabas coming out, as soon as he saw me rushed into my
arms, weeping for joy, and, seizing me by the hand, led me in to Peter,
having pointed him out to me at a distance.
"This," said he,
"is Peter, of whom I spoke, to you as the greatest in the wisdom of
God, and to whom also I have spoken constantly of you. Enter, therefore,
as one well known to him. For he is well acquainted with all the good
that is in thee, and has carefully made himself aware of your religious
purpose, whence also he is greatly desirous to see you. Therefore I
present you to him to-day as a great gift." At the same time,
presenting me, he said, "This, O Peter, is Clement."
H.1.15 -- Introduction to Peter.
But having spent some days, and not having been able to recover the whole debt, for the sake of speed I neglected the balance, as being a hindrance, and myself also set sail for Judaea, and in fifteen days arrived at Caesarea Stratonis.12 And when I had landed, and was seeking for a lodging, I learned that one named Peter, who was the most esteemed disciple of the Man who had appeared in Judaea, and had done signs and wonders, was going to have a verbal controversy next day with Simon, a Samaritan of
When I heard this, I begged to be shown his lodging; and as soon as I learned it, I stood before the door. And those who were in the house, seeing me, discussed the question who I was, and whence I had come. And, behold, Barnabas came out; and as soon as he saw me he embraced me, rejoicing greatly, and weeping.
And he took me by the hand, and conducted me to where Peter was, saying to me, "This is Peter, of whom I told you as being the greatest in the wisdom of God, and I have spoken to him of you continually. Therefore enter freely,13 for I have told him your excellent qualities, without falsehood; and, at the same time, have disclosed to him your intention, so that he himself also is desirous to see you. Therefore I offer him a great gift when by my hands I present you to him."
Thus saying, he presented me, and said, "This, O Peter, is Clement."
R.1.13 -- His Cordial Reception by Peter.
But Peter most kindly, when he heard my name, immediately ran to me
and kissed me. Then, having made me sit down, he said, "Thou didst
well to receive as thy guest Barnabas, preacher of the truth, nothing
fearing the rage of the insane people. Thou shalt be blessed. For as you
have deemed an ambassador of the truth worthy of all honour, so the
truth herself shall receive thee a wanderer and a stranger, and shall
enroll thee a citizen of her own city; and then there shall be great joy
to thee, because, imparting a small favour, thou shalt be written heir
of eternal blessings.
"Now, therefore, do not trouble yourself to explain
your mind to me; for Barnabas has with faithful speech informed me of
all things about you and your dispositions, almost daily and without
ceasing, recalling the memory of your good qualities And to point out to
you shortly, as to a friend already of one mind with us, what is your
best course; if there is nothing to hinder you, come along with us, and
hear the word of the truth, which we are going to speak in every place
until we come even to the city of Rome; and now, if you wish anything,
H.1.16 -- Peter's Salutation.
Then the blessed man, springing forward as soon as he heard my name, kissed me; and making me sit down, straightway said, "You acted nobly in entertaining Barnabas, a herald of the truth, to the honour of the living God, being magnanimously not ashamed, nor fearing the resentment of the rude multitude. Blessed shall you be. For as you thus with all honour entertained the ambassador of the truth, so also truth herself shah constitute you, who are a stranger, a citizen of her own city. And thus you shall greatly rejoice, because you have now lent a small favour; I mean the kindness of good words. You shall be heir of blessings which are both eternal and cannot possibly be taken from you.
"And do not trouble yourself to detail to me your manner of life; for the veracious Barnabas has detailed to us everything relating to you, making favourable mention of you almost every day. And in order that I may tell to you briefly, as to a genuine friend, what is in hand, travel with us, unless anything hinders you, partaking of the words of truth which I am going to speak from city to city, as far as Rome itself. And if you wish to say anything, speak on."
R.I:14. HIS ACCOUNT OF HIMSELF.
R.1.14 -- His Account of Himself.
Having detailed to him what purpose I had conceived from the
beginning, and how I had been distracted with vain inquiries, and all
those things which at first I intimated to thee, my lord James, so that
I need not repeat the same things now, I willingly agreed to travel with
him; "for that," said I, "is just what I was most eagerly
desirous of. But first I should wish the scheme of truth to be expounded
to the, that I may know whether the soul is mortal or immortal; and if
immortal, whether it shall be brought into judgment for those things
which it does here.
"Further, I desire to know what that righteousness
is, which is pleasing to God; then, further, whether the world was
created, and why it was created, and whether it is to be dissolved, and
whether it is to be renovated and made better, or whether after this
there shall be no world at all; and, not to mention everything, I should
wish to be told what is the case with respect to these and such like
To this Peter answered, "I shall briefly impart to
you the knowledge of these things, O Clement: therefore listen."
H.1.17 -- Questions Propounded.
Then I set forth my purpose from the beginning, and how I had spent myself upon difficult questions, and all the things that I disclosed to you at the outset, so that I need not write the same things again. Then I said, "I hold myself in readiness to journey with you; for this, I know not how, I gladly wish. However, I wish first to be convinced concerning the truth, that I may know whether the soul is mortal or immortal; and whether, if it is eternal, it is to be judged concerning the things which it hath done here. Also, whether there is anything that is righteous and well-pleasing to God; and whether the world was made, and for what end it was made; and whether it shall be dissolved; and if it shall be dissolved, whether it shall be made better, or shall not be at all."
And not to mention them in detail, I said that I wished to learn these things, and things consequent upon these. And to this he answered: "I shall shortly convey to you, O Clement, the knowledge of the things that are; and even now listen.
R.1.17 -- Peter Requests Him to Be His Attendant.
Having thus spoken, he set forth to me so openly and so clearly who
that Prophet was, and how He might be found, that I seethed to have
before my eyes, and to handle with my hand, the proofs which he produced
concerning the prophetic truth; and I was struck with intense
astonishment, how no one sees, though placed before his eyes, those
things which all are seeking for.
Whence, by his command, reducing into
order what he had spoken to me, I compiled a book concerning the true
Prophet, and sent it to you from Caesarea by his command. For he said
that he had received a command from you to send you every year an
account of his sayings and doings.7
Meantime, at the beginning of his discourse which he delivered to me the
first day, when he had instructed me very fully concerning the true
Prophet, and very many things besides, he added also this:
"See," said he, "for the future, and be present at the
discussions which whenever any necessity arises, I shall hold with those
who contradict; against whom, when I dispute, even if I shall seem to be
worsted, I shall not be afraid of your being led to doubt of those
things which I have stated to you; because, even if I shall seem to be
beaten, yet those things shall not therefore seem to be uncertain which
the true Prophet has delivered to us.
"Yet I hope that we shall not be
overcome in disputations either, if only our hearers are reasonable, and
friends of truth, who can discern the force and bearing of words, and
recognise what discourse comes from the sophistical art, not containing
truth, but an image of truth; and what that is, which, uttered simply
and without craft, depends for all its power not on show and ornanent,
but on truth and reason."
H.1.20 -- Peter's Satisfaction with Clement.
And, at the same time, he satisfied me by expounding to me who He is, and how He is found, and holding Him forth to me as truly to be found, showing that the truth is more manifest to the ear by the discourse of the prophet than things that are seen with the eye; so that I was astonished, and wondered that no one sees those things which are sought after by all, though they lie before him.
However, having written this discourse concerning the Prophet by his order, he caused the volume to be despatched to you from Caesarea Stratonis, saying that he had a charge from you to send his discourses and his acts year by year.16 Thus, on the very first day, beginning only concerning the prophet of the truth, he confirmed me in every respect; and then he spoke thus:
"Henceforth give heed to the discussions that take place between me and those on the other side; and even if I come off at a disadvantage, I am not afraid of your ever doubting of the truth that has been delivered to you, knowing well that I seem to be beaten, but not the doctrine that has been delivered to us by the Prophet. However, I hope not to come off in our inquiries at a disadvantage with men who have
understanding -- I mean lovers of truth, who are able to know what discourses are specious, artificial, and pleasant, and what are unartificial and simple, trusting only to the truth that is conveyed through them."
R.1.19 -- Peter's Satisfaction.
Then Peter, when he heard me speak thus, said: "I give thanks to
my God, both for your salvation and for my own peace; for I am greatly
delighted to see that you have understood what is the greatness of the
prophetic virtue, and because, as you say, not even I myself, if I
should wish it (which God forbid!), should be able to turn you away to
another faith. Now henceforth begin to be with us, and to-morrow be
present at our discussions, for I am to have a contest with Simon the
When he had thus spoken, he retired to take food along
with his friends; but he ordered me to eat by myself;8
and after the meal, when he had sung praise to God and given thanks, he
rendered to me an account of this proceeding, and added, "May the
Lord grant to thee to be made like to us in all things, that, receiving
baptism, thou mayest be able to meet with us at the same table."
Having thus spoken, he ordered me to go to rest, for by this time both
fatigue and the time of the day called to sleep.
H.1.22 -- Thanksgiving.
When I had thus spoken, Peter said: "I give thanks to God, both for your salvation and for my satisfaction. For I am truly pleased to know that you apprehend what is the greatness of prophecy. Since, then, as you say, if I myself should ever
wish -- which God forbid -- to transfer you to another doctrine, I shall not be able to persuade you, begin from
tomorrow to attend upon me in the discussions with the adversaries. And to-morrow I have one with Simon Magus."
And having spoken thus, and he himself having partaken of food in private, he ordered me also to partake;17 and having blessed the food, and having given thanks after being satisfied, and having giving me an account of this matter, he went on to say: "May God grant you in all things to be made like unto me, and having been baptized, to partake of the same table with me." And having thus spoken, he enjoined me to go to rest; for now indeed my bodily nature demanded sleep.
H.2.1 -- Peter's Attendants.
Therefore the next day, I Clement, awaking from sleep before dawn, and learning that Peter was astir, and was conversing with his attendants concerning the worship of God (there were sixteen of them,1 and I have thought good to set forth their names, as I subsequently learned them, that you may also know who they were. The first of them was
Zacchaeus, who was once a publican, and Sophonias his brother; Joseph and his foster-brother
Michaias; also Thomas and Eliezer the twins; also Aeneas and Lazarus the priests; besides also
Elisaeus, and Benjamin the son of Saphrus; as also Rubilus and Zacharias the builders; and Ananias and Haggaeus the
Jamminians; and Nicetas and Aquila the friends), -- accordingly I went in and saluted him, and at his request sat down.
[Compare names to twelve in R.3:68 Zacchaeus Sophonias, Joseph and Michaeus,
Eleazar and Phineas (Thomas) , Lazarus and Eliseus (Elisaeus),
Clement and Nicodemus, Niceta and Aquila. In Homilies only: Aeneas, Benjamin, Rubilus, Zacharias, Ananias, Haggaeus. In Recognitions only: Clement, Nicodemus.]
R.1.20a -- Postponement of Discussion with Simon Magus.
Early next morning Zacchaeus9
came in to us, and after salutation, said to Peter: "Simon puts off
the discussion till the eleventh day of the present month, which is
seven days hence, for he says that then he will have more leisure for
the contest. But to me it seems that his putting off is also
advantageous to us, so that more may come together, who may be either
hearers or judges of our disputation.
H.2.35 -- Discussion Postponed.
When Peter had thus spoken, towards dawn Zacchaeus entered and saluted us, and said to Peter: "Simon puts off the inquiry till to-morrow; for to-day is his Sabbath, which occurs at intervals of eleven days."
To him Peter answered: "Say to Simon, Whenever thou wishest; and know thou that we are always in readiness to meet thee, by divine providence, when thou desirest." And Zacchaeus hearing this, went out to return the answer.
H.2.37 -- Spies in the Enemy's Camp.
"Some29 of our people attend feignedly upon Simon as companions, as if they were persuaded by his most atheistic error, in order that they may learn his purpose and disclose it to us, so that we may be able to encounter this terrible man on favourable terms. And now I have learned from them what arguments he is going to employ in the discussion.
"And knowing this, I give thanks to God on the one hand, and I congratulate you on the other, on the postponement of the discussion; for you, being instructed by me before the discussion, of the arguments that are to be used by him for the destruction of the ignorant, will be able to listen without danger of falling."
H.2.53 -- Close of the Conference.
"But of these and such like things I shall afford you an explanation in due time. But for the rest, since, as you see, the evening has come upon us, let what has been said be enough for
today. But whenever you wish, and about whatever you wish, ask boldly of us, and we shall gladly explain it at once."
Thus having spoken, he rose up. And then, having partaken of food, we turned to sleep, for the night had come upon us.
Next morning before dawn Peter arouses his disciples
(R.2.1, H.3.1). Peter gives a private preparatory discourse (H.) and then goes out to the
public discussion with Simon. Only one day of it is related in
H.3.38-57, but the whole matter of the
three days is given in
R.3.33-48). But what H. has omitted H. gives largely, though in
a different form, in H.16,
H.17, H.18, and partly in H.19, as another discussion with Simon in Laodicea. It is
clear that R. has the original order. Simon, being worsted, flies in the night to Tyre.
Peter determines to follow, leaving Zacchaeus as bishop at
(R.3.66a; H.3.63-64). He adds that Peter remained seven days longer and baptized
10,000 people, sending on Niceta and Aquila to stay at Tyre with Bernice, "daughter" of
Justa (H.3.73a). But R. relates that seven other disciples were sent on, while Clement remained at
Caesarea for three months with Peter, who repeated in private at night the public instructions he gave
during the day. All this Clement wrote down and sent to [James], son of Alphaeus. In R.3.75 (See description in Index describing the contents of the ten books
of these sermons as sent to Jerusalem. Go to next Summary
|Recognitions of Clement. (R.)
||Clementine Homilies. (H.)|
R.2.1 -- Power of Habit.
When the day dawned which had been fixed for the discussion with Simon, Peter, rising at the first cock-crowing, aroused us also: for we were sleeping in the same apartment, thirteen of us in all;1 of whom, next to Peter, Zacchaeus was first, then
Sophonius, Joseph and Michaeas, Eliesdrus, Phineas, Lazarus, and
Elisaeus: after these I (Clement) and Nicodemus; then Niceta and
Aquila, who had formerly been disciples of Simon, and were converted to the faith of Christ under the teaching of
Zacchaeus. Of the women there was no one present.
As the evening light2 was still lasting, we all sat down; and Peter, seeing that we were awake, and that we were giving attention to him, having saluted us, immediately began to speak, as
"I confess, brethren, that I wonder at the power of human nature, which I see to be fit and suited to every call upon it. This, however, it occurs to me to say of what I have found by experience, that when the middle of the night is passed, I awake of my own accord, and sleep does not come to me again. This happens to me for this reason, that I have formed the habit of recalling to memory the words of my Lord, which I heard from Himself; and for the longing I have towards them, I constrain my mind and my thoughts to be roused, that, awaking to them, and recalling and arranging them one by one, I may retain them in my memory.
"From this, therefore, whilst I desire to cherish the sayings of the Lord with all delight in my heart, the habit of waking has come upon me, even if there be nothing that I wish to think of. Thus, in some unaccountable way, when any custom is established, the old custom is changed, provided indeed yon do not force it above measure, but as far as the measure of nature admits. For it is not possible to be altogether without sleep; otherwise night would not have been made for rest."
H.3.1 -- The Morning of the Discussion.
Two days, therefore, having elapsed, and while the third was dawning, I Clement, and the rest of our companions, being roused about the second cock-crowing, in order to the discussion with Simon, found the lamp still alight, and Peter kneeling in prayer. Therefore, having finished his supplication, and turning round, and seeing us in readiness to hear, he said:1 --
R.2.2 -- Curtailment of Sleep.
Then I, when I heard this, said: "You have very well said, O Peter; for one custom is superseded by another. For when I was at sea, I was at first distressed, and all my system was disordered, so that I felt as if I had been beaten, and could not bear the tossing and tumult of the sea; but after a few days, when I had got accustomed to it, I began to bear it tolerably, so that I was glad to take food immediately in the morning along with the sailors, whereas before it was not my custom to eat anything before the seventh hour.
"Now, therefore, simply from the custom which I then acquired, hunger reminds me about that time at which I used to eat with the sailors; which, however, I hope to get rid of, when once another custom shall have been formed. I believe, therefore, that you also have acquired the habit of wakefulness, as
you state; and you have wished at a fitting time to explain this to us, that we also may not grudge to throw off and dispense with some portion of our sleep, that we may be able to take in the precepts of the living doctrine. For when the food is digested, and the mind is under the influence of tile silence of night, those things which are seasonably taught abide in it."
R.2.3 -- Need of Caution.
Then Peter, being pleased to hear that I understood the purport of his preface, that he had delivered it for our advantage; and commending me, doubtless for the purpose of encouraging, and stimulating me, began to deliver the following discourse:3 "It seems to me to be seasonable and necessary to have some discussion relating to those things that are near at hand; that is, concerning Simon. For I should wish to know of what character and of what conduct he is. Wherefore, if any one of you has any knowledge of him, let him not fail to inform me; for it is of consequence to know these things beforehand.
"For if we have it in charge, that when we enter into a city we should first learn who in it is worthy,4 that we may eat with him, how much more is it proper for us to ascertain who or what sort of man he is to whom the words of immortality are to be committed! For we ought to be careful, yea, extremely careful, that we cast not our pearls before swine."5
R.2.4 -- Prudence in Dealing with Opponents.
"But for other reasons also it is of importance that I should have some knowledge of this man. For if I know that in those things concerning which it cannot be doubted that they are good, he is faultless and
irreproachable, -- that is to say, if he is sober, merciful, upright, gentle, and humane, which no one doubts to be good
qualities, -- then it will seem to be fitting, that upon him who possesses these good virtues, that which is lacking of faith and knowledge should be conferred; and so his life, which is in other respects worthy of approbation, should be amended in those points in which it shall appear to be imperfect.
"But if he remains wrapped up and polluted in those sins which are manifestly such, it does not become me to speak to him at all of the more secret and sacred things of divine knowledge, but rather to protest and confront him, that he cease from sin, and cleanse his actions from vice.
"But if he insinuate himself, and lead us on to speak what he, while he acts improperly, ought not to hear, it will be our part to parry him cautiously. For not to answer him at all does not seem proper, for the sake of the hearers, lest haply they may think that we decline the contest through want of ability to answer him, and so their faith may be injured through their misunderstanding of our purpose."
R.2.6a -- Simon Magus: His Wickedness.
When Niceta had thus spoken, Aquila also, asking that he might be permitted to speak, proceeded in manner following: "Receive, I entreat thee, most excellent Peter, the assurance of my love towards thee; for indeed I also am extremely anxious on thy account. And do not blame us in this, for indeed to be concerned for any one cometh of affection; whereas to be indifferent is no less than hatred.
"But I call God to witness that I feel for thee, not as knowing thee to be weaker in
debate, -- for indeed I was never present at any dispute in which thou wert
engaged, -- but because I well know the impieties of this man, I think of thy reputation, and at the same time the souls of the hearers, and above all, the interests of the truth itself.
R.2.16 -- Simon Magus: Hopelessness of His Case.
But Peter, hearing these things, said with tears:12 "Greatly do I wonder at the infinite patience of God, and, on the other hand, at the audacity of human rashness in some. For what further reason can be found to persuade Simon that God judges the unrighteous, since he persuades himself that he employs the obedience of souls for the service of his crimes?
"But, in truth, he is deluded by demons. Yet, although he is sure by these very things that souls are immortal, and are judged for the deeds which they have done, and although he thinks that he really sees those things which we believe by faith; though, as I said, he is deluded by demons, yet he thinks that he sees the very substance of the soul. How shall such a man, I say, be brought to confess either that he acts wickedly while he occupies such an evil position, or that he is to be judged for those things which he hath done, who, knowing the judgment of God, despises it, and shows himself an enemy to God, and dares commit such horrid things?
"Wherefore it is certain, my brethren, that some oppose the truth and religion of God, not because it appears to them that reason can by no means stand with faith, but because they are either involved in excess of wickedness, or prevented by their own evils, or elated by the swelling of their heart, so that they do not even believe those things which they think that they see with their own eyes."
|FIRST DISCUSSSION: PETER AND SIMON MAGUS IN CAESAREA|
R.2.19 -- Disputation Begun.
And Niceta answered: "When he perceived that we had found him out, having spoken to one another concerning his crimes we left him, and came to
Zacchaeus, telling him those same things which we have now told to you. But he, receiving us most kindly, and instructing us concerning the faith of our Lord Jesus Christ, enrolled us in the number of the faithful."
When Niceta had done speaking,
Zacchaeus, who had gone out a little before, entered, saying, "It is time, O Peter, that
you proceed to the disputation; for a great crowd, collected in the court of the house, is awaiting you, in the midst of whom stands Simon, supported by many attendants."
Then Peter, when he heard this, ordering me to withdraw for the sake of prayer (for I had not yet been washed from the sins which I had committed in ignorance), said to the rest, "Brethren, let its pray that God, for His unspeakable mercy through His Christ, would help me going out on behalf of the salvation of men who have been created by Him."
Having said this, and having prayed, he went forth to the court of the house, in which a great multitude of people were assembled; and when he saw them all looking intently on him in profound silence, and Simon the magician standing in the midst of them like a standard-bearer, he began in manner following.14
H.3.29 -- The Signal Given.
While Peter was about to explain fully to us this mystic word, Zacchaeus came, saying: "Now indeed, O Peter, is the time for you to go out and engage in the discussion; for a great crowd awaits you, packed together in the court; and in the midst of them stands Simon, like a war-chieftain attended by his spearmen."
And Peter, hearing this, ordered me to withdraw for prayer, as not yet having received baptism for salvation, and then said to those who were already perfected: "Let us rise and pray that God, by His unfailing mercies, may help me striving for the salvation of the men whom He has made."
And having thus said, and having prayed, he went out into the uncovered portion of the court, which was a large space; and there were many come together for the purpose of seeing him, his pre-eminence having made them more eagerly hasten to hear.18
H.3.30 -- Apostolic Salutation.
Therefore, standing and seeing all the people gazing upon him in profound silence, and Simon the magician standing in the midst, he began to speak thus:
"Peace be to all you who are in readiness to give your right hands to the truth of God,19 which, being His great and incomparable gift in the present world, He who sent us, being an infallible Prophet of that which is supremely profitable, gave us in charge, by way of salutation before our words of instruction, to announce to you, in order that if there be any son of peace among you, peace may take hold of him through our teaching; but if any of you will not receive it, then we, shaking off for a testimony the road-dust of our feet, which we have borne through our toils, and brought to you that you may be saved, will go to the abodes and the cities of others."20
H.3.31 -- Faith in God.
"And we tell you truly, it shall be more tolerable in the day of judgment to dwell in the land of Sodom and Gomorrah, than in the place of unbelief. In the first place, because you have not preserved of yourselves what is reasonable; in the second place, because, hearing the things concerning us, you have not come to us; and in the third place, because you have disbelieved us when we have come to you.
Wherefore, being concerned for you, we pray of our own accord that our peace may come upon you.
"If therefore ye will have it, you must readily promise not to do injustice, and generously to bear wrong; which the nature of man would not sustain, unless it first received the knowledge of that which is supremely profitable, which is to know the righteous nature of Him who is over all, that He defends and avenges those who are wronged, and does good for ever to the pious."
H.3.32 -- Invitation.
"Do you, therefore, as thankful servants of God, perceiving of yourselves what is reasonable, take upon you the manner of life that is pleasing to Him, that so, loving Him, and being loved of Him, you may enjoy good for ever. For to Him alone is it most possible to bestow it, who gave being to things that were not, who created the heavens, settled the earth, set bounds to the sea, stored up the things that are in Hades, and filled all places with air."
R.2.23 -- Simon Refuses Peace.
To this Simon answered:19 "We have no need of your peace; for if there be peace and concord, we shall not be able to make any advance towards the discovery of truth. For robbers and debauchees have peace among themselves, and every wickedness agrees with itself; and if we have met with this view, that for the sake of peace we should give assent to all that is said, we shall confer no benefit upon the hearers;
but, on the contrary, we shall impose upon them, and shall depart friends.
"Wherefore, do not invoke peace, but rather battle, which is the mother of peace; and if you can, exterminate errors. And do not seek for friendship obtained by unfair admissions; for this I would have you know, above all, that when two fight with each other, then there will be peace when one has been defeated and has fallen. And therefore fight as best you can, and do not expect peace without war, which is impossible; or if it can be attained, show us how."
R.2.24 -- Peter's Explanation.
To this Peter answered: "Hear with all attention, O men, what we say. Let us suppose that this world is a great plain, and that from two states, whose kings are at variance with each other, two generals were sent to fight: and suppose the general of the good king gave this counsel, that both armies should without bloodshed submit to the authority of the better king, whereby all should be safe without danger; but that the opposite general should say, No, but we must fight; that not he who is worthy, but who is stronger, may reign, with those who shall
escape; -- which, I ask you, would you rather choose?
"I doubt not but that you would give your hands to the better king, with the safety of all. And I do not now wish, as Simon says that I do, that assent should be given, for the sake of peace, to those things that are spoken amiss but that truth be sought for with quietness and order."
R.2.25 -- Principles on Which the Discussion Should Be Conducted.
"For some, in the contest of disputations, when they perceive that their error is confuted, immediately begin, for the sake of making good their retreat, to create a disturbance, and to stir up strifes, that it may not be manifest to all that they are defeated; and therefore I frequently entreat that the investigation of the matter in dispute may be conducted with all patience and quietness, so that if perchance anything seem to be not rightly spoken, it may be allowed to go back over it, and explain it more distinctly.
For sometimes a thing may be spoken in one way and heard in another, while it is either advanced too obscurely, or not attended to with sufficient care; and on this account I desire that our conversation should be conducted patiently, so that neither should the one snatch it away from the other, nor should the unseasonable speech of one contradicting interrupt the speech of the other; and that we should not cherish the desire of finding fault, but that we should be allowed, as I have said, to go over again what has not been clearly enough spoken, that by fairest examination the knowledge of the truth may become clearer.
"For we ought to know, that if any one is conquered by the truth, it is not he that is conquered, but the ignorance which is in him, which is the worst of all demons; so that he who can drive it out receives the palm of salvation. For it is our purpose to benefit the hearers, not that we may conquer badly, but that we may be well conquered for the acknowledgment of the truth.
"For if our speech be actuated by the desire of seeking the truth, even although we shall speak anything imperfectly through human frailty, God in His unspeakable goodness will fill up secretly in the understandings of the hearers those things that are lacking. For He is righteous; and according to the purpose of every one, He enables some to find easily what they seek, while to others He renders even that obscure which is before their eyes.
"Since, then, the way of God is the way of peace, let us with peace seek the things which are God's. If any one has anything to advance in answer to this, let him do so; but if there is no one who wishes to answer, I shall begin to speak, and I myself shall bring forward what another may object to me, and shall refute it."
R.2.26 -- Simon's Interruption.
When therefore Peter had begun to continue his discourse, Simon, interrupting his speech, said: "Why do you hasten to speak whatever you please? I understand your tricks. You wish to bring forward those matters whose explanation you have well studied, that you may appear to the ignorant crowd to be speaking well; but I shall not allow you this subterfuge. Now therefore, since you promise, as a brave man, to answer to all that any one chooses to bring forward, be pleased to answer me in the first place."
Then Peter said: "I am ready, only provided that our discussion may be with peace."
Then Simon said: "Do not you see, O simpleton, that in pleading for peace you act in opposition to your Master, and that what you propose is not suitable to him who promises that he will overthrow ignorance? Or, if you are right in asking peace from the audience, then your Master was wrong in saying,
'I have not come to send peace on earth, but a sword.'20 For either you say well, and he not well; or else, if your Master said well, then you not at all well: for you do not understand that your statement is contrary to his, whose disciple you profess yourself to be."
H.3.38 -- Simon's Challenge
When Peter had thus spoken, Simon, at the outside of the crowd, cried aloud:24 "Why would you lie, and deceive the unlearned multitude standing around you, persuading them that it is unlawful to think that there are gods, and to call them so, when the books that are current among the Jews say that there are many gods?25
"And now I wish, in the presence of all, to discuss with you from these books on the necessity of thinking that there are gods; first showing respecting him whom you call God, that he is not the supreme and omnipotent Being, inasmuch as he is without foreknowledge, imperfect, needy, not good, and underlying many and innumerable grievous passions. Wherefore, when this has been shown from the Scriptures, as I say, it follows that there is another, not written of, foreknowing, perfect, without want, good, removed froth all grievous passions. But he whom you call the Creator is subject to the opposite evils."
R.2.37 -- Simon's Subtlety.
Then Simon said: "I admire, indeed, the quickness of your wit, yet I do not embrace the error of your faith. For you have wisely foreseen that you may be contradicted; and you have even politely confessed, that for the assertion of these things countless thousands of words will be called forth, for no one agrees with the profession of your faith. In short, as to there being one God, and the world being His work, who can receive this doctrine? Neither, I think, any one of the Pagans, even if he be an unlearned man, and certainly no one of the philosophers; but not even the rudest and most wretched of the Jews, nor I myself, who am well acquainted with their law."
Then Peter said: "Put aside the opinions of those who are not here, and tell us face to face what is your own."
Then Simon said: "I can state what I really think; but this consideration makes me reluctant to do so, that if I say what is neither acceptable to you, nor seems right to this unskilled rabble, you indeed, as confounded, will straightway shut your ears, that they may not he polluted with blasphemy, forsooth, and will take to flight because you cannot find an answer; while the unreasoning populace will assent to you, and embrace you as one teaching those things
which are commonly received among them; and will curse me, as professing things new and unheard of, and instilling my error into the minds of others."
R.2.46 -- Christ Acknowledged the God of the Jews.
"Wherefore also our Lord, who wrought signs and wonders, preached the God of the Jews; and therefore we are right in believing what He preached. But as for you, even if you were really a prophet, and performed signs and wonders, as you promise to do, if you were to announce other gods besides Him who is the true God, it would be manifest that you were raised up as a trial to the people of God; and therefore you can by no means be believed.
"For He alone is the true God, who is the God of the Jews; and for this reason our Lord Jesus Christ did not teach them that they must inquire after God, for Him they knew well already, but that they must seek His kingdom and righteousness,57 which the scribes and Pharisees, having received the key of knowledge, had not shut in, but shut out.58
"For if they had been ignorant of the true God, surely He would never have left the knowledge of this thing, which was the chief of all, and blamed them for small and little things, as for enlarging their fringes, and claiming the uppermost rooms in feasts, and praying standing in the highways, and such like things; which assuredly, in comparison of this great charge, ignorance of God, seem to be small and insignificant matters."
R.2.63 -- Peter's Reverie.
Then Peter: "In short, when I did not perceive, through the occupation of my mind, that I had caught a very large fish which was attached to the hook, and that although it was dragging the hook-line from my hand, my brother
Andrew, who was sitting by me, seeing me in a reverie and almost ready to fall, thrusting his elbow into my side as if he would awaken me from sleep, said:
'Do you not see, Peter, what a large fish you have caught? Are you out of your senses, that you are thus in a stupor of astonishment? Tell me, What is the matter with you?'
"But I was angry with him for a little, because he had withdrawn me from the delight of those things which I was contemplating; then I answered that I was not suffering from any malady, but that I was mentally gazing on the beloved Jerusalem, and at the same time on Caesarea; and that, while I was indeed with him in the body, in my mind I was wholly carried away thither. But he, I know not whence inspired, uttered a hidden and secret word of truth."
R.2.70 -- Adjournment.
To this Simon replied: "It is a great thing which you promise, that the eternity of boundless light can be shown from the law."
And when Peter said, "I shall show it whenever you please," Simon answered: "Since now it is a late hour, I shall stand by you and oppose you to-morrow; and if you can prove that this world was created, and that souls are immortal, you shall have me to assist you in your preaching."
When he had said thus, he departed, and was followed by a third part of all the people who had come with him, who were about one thousand men. But the rest with bended knees prostrated themselves before Peter; and he, invoking upon them the name of God, cured some who had demons, healed others who were sick, and so dismissed the people rejoicing, commanding them to come early the next day.
But Peter, when the crowds had withdrawn, commanded the table to be spread on the ground, in the open air, in the court where the disputation had been held, and sat down together with those eleven; but I dined reclining with some others who also had made a beginning of hearing
the word of God, and were greatly beloved.
|SECOND DISCUSSSION: PETER AND SIMON MAGUS IN CAESAREA|
R.3.1 -- Pearls Before Swine.
Meantime Peter, rising at the crowing of the cock, and wishing to
rouse us, found us awake, the evening light still burning; and when,
according to custom, he had saluted us, and we had all sat down, he thus
"Nothing is more difficult, thy brethren, than to reason
concerning the truth in the presence of a mixed multitude of people. For
that which is may not be spoken to all as it is, on account of those who
hear wickedly and treacherously; yet it is not proper to deceive, on
account of those who desire to hear the truth sincerely.
shall he do who has to address a mixed multitude? Shall he conceal what
is true? How, then, shall he instruct those who are worthy? But if he
set forth pure truth to those who do not desire to obtain salvation, he
does injury to Him by whom he has been sent, and from whom he has
received commandment not to throw the pearls of His words before swine
who, striving against them with arguments and sophisms, roll them in the
mud of carnal understanding, and by their barkings and base answers
break and weary the preachers of God's word.
"Wherefore I also, for the
most part, by using a certain circumlocution, endeavour to avoid
publishing the chief knowledge concerning the Supreme Divinity to
Then, beginning from the Father, and the Son, and
the Holy Spirit, he briefly and plainly expounded to us, so that all of
us hearing him wondered that men have forsaken the truth, and have
turned themselves to vanity.
R.3.2. - 11. (Missing sections)|
-- Second Day's Discussion.
But when the day had dawned, some one came in and said: "There
is a very great multitude waiting in the court, and in the midst of them
stands Simon, endeavouring to preoccupy the ears of the people with most
Then Peter, immediately going out, stood in
the place where he had disputed the day before, and all the people
turning to him with joy, gave heed to him. But when Simon perceived that
the people rejoiced at the sight of Peter, and were moved to love him,
he said in confusion: "I wonder at the folly of men, who call me a
magician, and love Peter; whereas, having knowledge of me of old, they
ought to love me rather. And therefore from this sign those who have
sense may understand that Peter may rather seem to be the magician,
since affection is not borne to me, to whom it is almost due from
acquaintance, but is abundantly expended upon him, to whom it is not due
by any familiarity."4
R.3.13 -- Simon a Seducer.
While Simon was talking on in this style, Peter, having saluted the
people in his usual way, thus answered:
"O Simon, his own
conscience is sufficient for every one to confute him; but if you wonder
at this, that those who are acquainted with you not only do not love you
but even hate you, learn the reason from me. Since you are a seducer you
profess to proclaim the truth; and on this account you had many friends
who had a desire to learn the truth. But when they saw in you things
contrary to what you professed, they being, as I said, lovers of truth,
began not only not to love you, but even to hate you.
"But yet they did
not immediately forsake you, because you still promised that you could
show them what is true. As long, therefore, as no one was present who
could show them, they bore with you; but since the hope of better
instruction has dawned upon them, they despise you, and seek to know
what they understand to be better.
"And you indeed, acting by nefarious
arts, thought at first that you should escape detection. But you are
detected. For you are driven into a corner, and, contrary to your
expectation, you are made notorious, not only as being ignorant of the
truth, but as being unwilling to hear it from those who know it. For if
you had been willing to hear, that saying would have been exemplified in
you, of Him who said that 'there is nothing hidden which shall not be
known, nor covered which shall not be disclosed.'"5
R.3.31 -- Diligence in Study.
But on the following day, Peter, as usual, rising before dawn, found
us already awake and ready to listen; and thus began: "I entreat
you, my brethren and fellow-servants, that if any of you is not able to
wake, he should not torment himself through respect to my presence,
because sudden change is difficult; but if for a long time one gradually
accustoms himself, that will not be distressing which comes of use. For
we had not all the same training; although in course of time we shall be
able to be moulded into one habit, for they say that custom holds the
place of a second nature.
"But I call God to witness that I am not
offended, if any one is not able to wake; but rather by this, if, when
any one sleeps all through the night, he does not in the course of the
day fulfil that which he omitted in the night. For it is necessary to
give heed intently and unceasingly, to the study of doctrine, that our
mind may be filled with the thought of God only: because in the mind
which is filled with the thought of God, no place will be given to the
H.11.2 -- "Giving All Diligence."
"Inasmuch as, by long-continued neglect on your part, to your own injury, your mind has caused to sprout many hurtful conceptions about religion, and ye have become like land fallow by the carelessness of the husbandman, you need a long time for your purification, that your mind, receiving like good seed the true word that is imparted to you, may not choke it with evil cares, and render it unfruitful with respect to works that are able to save you.
"Wherefore it behoves those who are careful of their own salvation to hear more constantly, that their sins which have been long multiplying may, in the short time that remains, be matched with constant care for their purification.
"Since, therefore, no one knows the time of his end, hasten to pluck out the many thorns of your hearts; but not by little and little, for then you cannot be purified, for you have been long fallow."1
R.3.32 -- Peter's Private Instruction.
When Peter spoke thus to us, every one of us eagerly assured him,
that ere now we were awake, being satisfied with short sleep, but that
we were afraid to arouse him, because it did not become the disciples to
command the master; "and yet even this O Peter we had almost
ventured to take upon ourselves, because our hearts, agitated with
longing for your words, drove sleep wholly from our eyes. But again our
affection towards you opposed it, and did not suffer us violently to
Then Peter said: "Since therefore you assert that
you are willingly awake through desire of hearing, I wish to repeat to
you more carefully, and to explain in their order, the things that were
spoken yesterday without arrangement. And this I propose to do
throughout these daily disputations, that by night, when privacy of time
and place is afforded, I shall unfold in correct order, and by a
straight line of explanation, anything that in the controversy has not
been stated with sufficient fulness."
And then he began to point
out to us how the yesterday's discussion ought to have been conducted,
and how it could not be so conducted on account of the contentiousness
or the unskilfulness of his opponent; and how therefore he only made use
of assertion, and only overthrew what was said by his adversary, but did
not expound his own doctrines either completely or distinctly. Then
repeating the several matters to us, he discussed them in regular order
and with full reason.
|THIRD DISCUSSSION: PETER AND SIMON MAGUS IN CAESAREA|
R.3.33 -- Learners and Cavillers.
But when the day began to be light, after prayer he went out to the
crowds and stood in his accustomed place, for the discussion; and seeing
Simon standing in the middle of the crowd, he saluted the people in his
usual way, and said to them:
"I confess that I am grieved with
respect to some men, who come to us in this way that they may learn
something, but when we begin to teach them, they profess that they
themselves are masters, and while indeed they ask questions as ignorant
persons, they contradict as knowing ones. But perhaps some one will
say, that he who puts a question, puts it indeed in order that he may
learn, but when that which he hears does not seem to him to be right, it
is necessary that he should answer, and that seems to be contradiction
which is not contradiction, but further inquiry."
R.3.42 -- "Full of All Subtlety and All Mischief."
But Peter, when he heard him speak thus, grinding his teeth, and
rubbing his forehead with his hand, and sighing with profound grief,
"Armed with the cunning of the old serpent, you stand forth to
deceive souls; and therefore, as the serpent is more subtile than any
other beast, you profess that you are a teacher from the beginning. And
again, like the serpent you wished to introduce many gods; but now,
being confuted in that, you assert that there is no God at all.
occasion of I know not what unknown God, you denied that the Creator of
the world is God, but asserted that He is either an evil being, or that
He has many equals, or, as we have said, that He is not God at all. And
when you had been overcome in this position, you now assert that the
soul is mortal, so that men may not live righteously and uprightly in
hope of things to come. For if there be no hope for the future, why
should not mercy be given up, and men indulge in luxury and pleasures,
from which it is manifest that all unrighteousness springs?
you introduce so impious a doctrine into the miserable life of men, you
call yourself pious, and me impious, because, under the hope of future
good things, I will not suffer men to take up arms and fight against one
another, plunder and subvert everything, and attempt whatsoever lust may
"And what will be the condition of that life which you would
introduce, that men will attack and be attacked, be enraged and
disturbed, and live always in fear? For those who do evil to others must
expect like evil to themselves. Do you see that you are a leader of
disturbance and not of peace, of iniquity and not of equity?
feigned anger, not because I could not prove that the soul is immortal,
but because I pity the souls which you are endeavouring to deceive. I
shall speak, therefore, but not as compelled by you; for I know how I
should speak; and you will be the only one who wants not so much
persuasion as admonition on this subject. But those who are really
ignorant of this, I shall instruct as is suitable."
R.3.43 -- Simon's Subterfuges.
Then says Simon: "If you are angry, I shall neither ask you any
questions, nor do I wish to hear you."
Then Peter: "If you are
now seeking a pretext for escaping, you have full liberty, and need not
use any special pretext. For all have heard you speaking all amiss, and
have perceived that you can prove nothing, but that you only asked
questions for the sake of contradiction; which any one can do. For what
difficulty is there in replying, after the clearest proofs have been
adduced, 'You have said nothing to the purpose?'
"But that you may know
that I am able to prove to you in a single sentence that the soul is
immortal, I shall ask you with respect to a point which all know; answer
me, and I shall prove to you in one sentence that it is immortal."
Then Simon, who had thought that he had got, from the anger of Peter, a
pretext for departing, stopped on account of the remarkable promise that
was made to him, and said: "Ask me then, and I shall answer you
what all know, that I may hear in a single sentence, as you have
promised, how the soul is immortal."
R.3.44 -- Sight or Hearing?
Then Peter: "I shall speak so that it may be proved to you
before all the rest. Answer me, therefore, which of the two can better
persuade an incredulous man, seeing or hearing?"
Then Simon said:
Then Peter: "Why then do you wish to learn from
me by words, what is proved to you by the thing itself and by sight?"
Then Simon: "I know not what you mean."
"If you do not know, go now to your house, and entering the inner
bed-chamber you will see an image placed, containing the figure of a
murdered boy clothed in purple; ask him, and he will inform you either
by hearing or seeing. For what need is there to hear from him if the
soul is immortal, when you see it standing before you? For if it were
not in being, it assuredly could not be seen. But if you know not what
image I speak of, let us straightway go to your house, with ten other
men, of those who are here present."24
R.3.45 -- A Home-Thrust.
But Simon hearing this, and being smitten by his conscience, changed
colour and became bloodless; for he was afraid, if he denied it, that
his house would be searched, or that Peter in his indignation would
betray him more openly, and so all would learn what he was. Thus he
answered: "I beseech thee, Peter, by that good God who is in thee,
to overcome the wickedness that is in me. Receive me to repentance, and
you shall have me as an assistant in your preaching. For now I have
learned in very deed that you are a prophet of the true God, and
therefore you alone know the secret and hidden things of men."25
Then said Peter: "You see, brethren, Simon seeking repentance; in a
little while you shall see him returning again to his infidelity. For,
thinking that I am a prophet, forasmuch as I have disclosed his
wickedness, which he supposed to be secret and hidden, he has promised
that he will repent. But it is not lawful for me to lie, nor must I
deceive, whether this infidel be saved or not saved.
"For I call heaven
and earth to witness, that I spoke not by a prophetic spirit what I
said, and what I intimated, as far as was possible, to the listening
crowds; but I learned from some who once were his associates in his
works, but have now been converted to our faith, what things he did in
secret. Therefore I spoke what I knew, not what I foreknew."
R.3.46 -- Simon's Rage.
But when Simon heard this, he assailed Peter with curses and
reproaches, saying: "Oh most wicked and most deceitful of men, to
whom fortune, not truth, hath given the victory. But I sought repentance
not for defect of knowledge, but in order that you, thinking that by
repentance I should become your disciple, might entrust to me all the
secrets of your profession, and so at length, knowing them all, I might
"But as you cunningly understood for what reason I had
pretended penitence, and acquiesced as if you did not understand my
stratagem, that you might first expose me in presence of the people as
unskilful, then foreseeing that being thus exposed to the people, I must
of necessity be indignant, and confess that I was not truly penitent,
you anticipated me, that you might say, that I should, after my
penitence, again return to my infidelity, that you might seem to have
conquered on all sides, both if I continued in the penitence which I had
professed, and if I did not continue; and so you should be believed to
be wise, because you had foreseen these things, while I should seem to
be deceived, because I did not foresee your trick.
"But you foreseeing
mine, have used subtlety and circumvented me. But, as I said, your
victory is the result of fortune, not of truth: yet I know why I did not
foresee this; because I stood by you and spoke with you in my goodness,
and bore patiently with you. But now I shall show you the power of my
divinity, so that you shall quickly fall down and worship me."
R.3.47 -- Simon's Vaunt.
"I am the first power, who am always, and without beginning.26
But having entered the womb of Rachel, I was born of her as a man, that
I might be visible to men. I have flown through the air; I have been
mixed with fire, and been made one body with it; I have made statues to
move; I have animated lifeless things; I have made stones bread; I have
flown from mountain to mountain; I have moved from place to place,
upheld by angels' hands, and have lighted on the earth.
"Not only have I
done these things; but even now I am able to do them, that by facts I
may prove to all, that I am the Son of God, enduring to eternity, and
that I can make those who believe on me endure in like manner for ever.
But your words are all vain; nor can you perform any real works such
as I have now mentioned, as he also who sent you is a magician, who
yet could not deliver himself from the suffering of the cross."
R.3.48 -- Attempts to Create a Disturbance.
To this speech of Simon, Peter answered: "Do not meddle with the
things that belong to others; for that you are a magician, you have
confessed and made manifest by the very deeds that you have done; but
our Master, who is the Son of God and of man, is manifestly good; and
that he is truly the Son of God has been told, and shall be told to
those to whom it is fitting. But if you will not confess that you are a
magician, let us go, with all this multitude, to your house, and then it
will be evident who is a magician."
While Peter was speaking thus,
Simon began to assail him with blasphemies and curses, that he might
make a riot, and excite all so that he could not be refuted, and that
Peter, withdrawing on account of his blasphemy, might seem to be
overcome. But he stood fast, and began to charge him more vehemently.
|SIMON FLEES TO TYRE; NEXT DAY PETER DETERMINES TO FOLLOW HIM, LEAVING ZACCHAEUS AS BISHOP|
R.3.49 -- Simon's Retreat.
Then the people in indignation cast Simon from the court, and drove
him forth from the gate of the house; and only one person followed him
when he was driven out.27
Then silence being obtained, Peter began to address the people in this
manner: "You ought, brethren, to bear with wicked men patiently;
knowing that although God could cut them off, yet He suffers them to
remain even till the day appointed, in which judgment shall pass upon
"Why then should not we bear with those whom God suffers? Why
should not we bear with fortitude the wrongs that they do to us, when He
who is almighty does not take vengeance on them, that both His own
goodness and the impiety of the wicked may be known? But if the wicked
one had not found Simon to be his minister, he would doubtless have
found another: for it is of necessity that in this life offences come, 'but woe to that man by whom they come;'28
and therefore Simon is rather to be mourned over, because he has become
a choice vessel for the wicked one, which undoubtedly would not have
happened had he not received power over him for his former sins.
should I further say that he once believed in our Jesus, and was
persuaded that Souls are immortal?29
Although in this he is deluded by demons, yet he has persuaded himself
that he has the soul of a murdered boy ministering to him in whatever he
pleases to employ it in; in which truly, as I have said, he is deluded
by demons, and therefore I spoke to him according to his own ideas: for
he has learned from the Jews, that judgment and vengeance are to be
brought forth against those who set themselves against the true faith,
and do not repent. But here are men to whom, as being perfect in crimes,
the wicked one appears, that he may deceive them, so that they may never
be turned to repentance."
H.3.58 -- Flight of Simon.
Therefore Simon, perceiving that Peter was driving him to use the Scriptures as Jesus taught, was unwilling that the discussion should go into the doctrine concerning God, even although Peter had changed the discussion into question and answer, as Simon himself asked. However, the discussion occupied three days.65 And while the fourth was dawning, he set off darkling as far as Tyre of Phoenicia.66
And not many days after, some of the precursors came and said to Peter: "Simon is doing great miracles in
Tyre, and disturbing many of the people there; and by many slanders he has made you to be hated."
R.3.50 -- Peter's Benediction.
"You therefore who are turned to the Lord by repentance, bend to
Him your knees." When he had said this, all the multitude bent
their knees to God; and Peter, looking towards heaven, prayed for them
with tears that God, for His goodness, would deign to receive those
betaking themselves to Him. And after he had prayed and had instructed
them to meet early the next day, he dismissed the multitude. Then
according to custom, having taken food, we went to sleep.
R.3.51 -- Peter's Accessibility.
Peter, therefore, rising at the usual hour of the night, found us
waking; and when, saluting us, in his usual manner, he had taken his
seat, first of all Niceta, said: "If you will permit me, my lord
Peter, I have something to ask of you."
Then Peter said: "I
permit not only you, but all, and not only now, but always, that every
one confess what moves him, and the part in his mind that is pained, in
order that he may obtain healing. For things which are covered with
silence, and are not made known to us, are cured with difficulty, like
maladies of long standing; and therefore, since the medicine of
seasonable and necessary discourse cannot easily be applied to those who
keep silence, every one ought to declare in what respect his mind is
feeble through ignorance. But to him who keeps silence, it belongs to
God alone to give a remedy.
"We indeed also can do it, but by the lapse
of a long time. For it is necessary than the discourse of doctrine,
proceeding in order from the beginning, and meeting each single
question, should disclose all things, and resolve and reach to all
things, even to that which every one required in his mind; but that, as
I have said, can only be done in the course of a long time. Now, then,
ask what you please."
R.3.63 -- A Deserter from Simon's Camp.
While Peter was thus speaking, the day dawned; and, behold, one of
the disciples of Simon came, crying out:36
"I beseech thee, O Peter, receive me, a wretch, who have been
deceived by Simon the magician, to whom I gave heed as to a heavenly
God, by reason of those miracles which I saw him perform. But when I
heard your discourses, I began to think him a man, and indeed a wicked
man; nevertheless, when he went out from this I alone followed him, for
I had not yet clearly perceived his impieties.
"But when he saw me
following him, he called me blessed, and led me to his house; and about
the middle of the night he said to me, 'I shall make you better than all
men, if you will remain with me even till the end.' When I had promised
him this, he demanded of me an oath of perseverance; and having got
this, he placed upon my shoulders some of his polluted and accursed
secret things, that I might carry them, and ordered me to follow him.
But when we came to the sea, he went aboard a boat which happened to be
there, and took from my neck what he had ordered me to carry.
"And as he
came out a little after, bringing nothing with him, he must have thrown
it into the sea. Then he asked me to go with him, saying that he was
going to Rome, and that there he would please the people so much, that
he should be reckoned a god, and publicly gifted with divine honours. 'Then,'
'if you wish to return hither, I shall send you back,
loaded with all riches, and upheld by various services.'
"When I heard
this, and saw nothing in him in accordance with this profession, but
perceived that he was a magician and a deceiver, I answered: 'Pardon me,
I pray you; for I have a pain in my feet, and therefore I am not able
to leave Caesarea. Besides, I have a wife and little children, whom I
cannot leave by any means.'
"When he heard this, he charged me with
sloth, and set out towards Dora, saying, 'You will be sorry, when you
hear what glory I shall get in the city of Rome.' And after this he set
out for Rome, as he said; but I hastily returned hither, entreating you
to receive me to penitence, because I have been deceived by him."
R.3.64 -- Declaration of Simon's Wickedness.
When he who had returned from Simon had thus spoken, Peter ordered
him to sit down in the court. And he himself going forth, and seeing
immense crowds, far more than on the previous days, stood in his usual
place; and pointing out him who had come, began to discourse as follows:
"This man whom I point out to you, brethren, has just come to me,
telling me of the wicked practices of Simon, and how he has thrown the
implements of his wickedness into the sea, not induced to do so by
repentance, but being afraid lest, being detected, he should be
subjected to the public laws. And he asked this man, as he tells me, to
remain with him, promising him immense gifts; and when he could not
persuade him to do so, he left him, reproaching him for sluggishness,
and set out for Rome."
When Peter had intimated this to the crowd,
the man himself who had returned from Simon stood up, and began to state
to the people everything relating to Simon's crimes. And when they were
shocked by the things which they heard that Simon had done by his
magical acts, Peter said:37
R.3.65 -- Peter Resolves to Follow Simon.
"Be not, my brethren, distressed by those things that have been
done, but give heed to the future: for what is passed is ended; but the
things which threaten are dangerous to those who shall fall in with
them. For offences shall never be wanting in this world,38
so long as the enemy is permitted to act according to his will; in order
that the prudent and those who understood his wiles may be conquerors in
the contests which he raises against them; but that those who neglect to
learn the things that pertain to the salvation of their souls, may be
taken by him with merited deceptions.
"Since, therefore, as you have
heard, Simon has gone forth to preoccupy the ears of the Gentiles who
are called to salvation, it is necessary that I also follow upon his
track, so that whatever disputations he raises may be corrected by us.
"But inasmuch as it is right that greater anxiety should be felt
concerning you who are already received within the walls of life, -- for if
that which has been actually acquired perish, a positive loss is
sustained; while with respect to that which has not yet been acquired,
if it can be got, there is so much gain; but if not, the only loss is
that there is no gain; -- in order, therefore, that you may be more and
more confirmed in the truth, and the nations who are called to salvation
may in no way be prevented by the wickedness of Simon, I have thought
good to ordain Zacchaeus as pastor over you,39
and to remain with you myself for three months; and so to go to the
Gentiles, lest through our delaying longer, and the crimes of Simon
stalking in every direction, they should become incurable."
H.3.59 -- Peter's Resolution to Follow.
Peter, hearing this, on the following night assembled the multitude of hearers; and as soon as they were come together, he said: "While I am going forth to the nations which say that there are many gods, to teach and to preach that God is one, who made heaven and earth, and all things that are in them, in order that they may love Him and be saved, evil has anticipated me, and by the very law of conjunction has sent Simon before me, in order that these men, if they shall cease to say that there are many gods, disowning those upon earth that are called gods, may think that there are many gods in heaven; so that, not feeling the excellency of the monarchy, they may perish with eternal punishment.
"And what is most dreadful, since true doctrine has incomparable power, he forestalls me with slanders, and persuades them to this, not even at first to receive me; lest he who is the slanderer be convicted of being himself in reality a devil, and the true doctrine be received and believed. Therefore I must quickly catch him up, lest the false accusation, through gaining time, wholly get hold of all men."
H.3.60 -- Successor to Be Appointed.
"Since, therefore, it is necessary to set apart some one instead of me to fill my place, let us all with one consent pray to God, that He would make manifest who amongst us is the best, that, sitting in the chair of Christ, he may piously rule His Church. Who, then, shall be set apart?
"For by the counsel of God that man is set forth as blessed, 'whom his Lord shall appoint over the ministry of his fellow-servants, to give them their meat in their season, not thinking and saying in his heart, My Lord delayeth His coming, and who shall not begin to beat his fellow-servants, eating and drinking with harlots and drunkards. And the Lord of that servant shall come in an hour when he doth not look for Him, and in a day when he is not aware, and shall cut him in sunder, and shall assign his unfaithful part with the hypocrites.'"67
H.3.61 -- Monarchy.
"But if any one of those present, being able to instruct the ignorance of men, shrink from it, thinking only of his own ease, let him expect to hear this sentence:
'O wicked and slothful servant, thou oughtest to have given my money to the exchangers, and I at my coming should have got my own. Cast out the unprofitable servant into the outer darkness.'68
"And with good reason; 'for,' says He, 'it is
thine, O man, to prove my words, as silver and money are proved among the exchangers.'69 Therefore the multitude of the faithful ought to obey some one, that they may live in harmony.
"For that which tends to the government of one person, in the form of monarchy, enables the subjects to enjoy peace by means of good order; but in case of all, through desire of ruling, being unwilling to submit to one only, they must altogether fall by reason of division."
H.3.62 -- Obedience Leads to Peace.
"But, further, let the things that are happening before your eyes persuade you; how wars are constantly arising through there being now many kings all over the earth. For each one holds the government of another as a pretext for war. But if one were universal superior, he, having no reason why he should make war, would have perpetual peace.
"In short, therefore, to those who are thought worthy of eternal life, God appoints one universal King in the world that shall then be, that by means of monarchy there may be unfailing peace. It behoves all, therefore, to follow some one as a leader, honouring him as the image of God; and it behoves the leader to be acquainted with the road that entereth into the holy city."
R.3.66a -- Zacchaeus Made Bishop of Caesarea; Presbyters and Deacons
At this announcement all the people wept, hearing that he was going
to leave them; and Peter, sympathizing with them, himself also shed
tears; and looking up to heaven, he said: "To Thee, O God, who hast
made heaven and earth, and all things that are in them, we pour out the
prayer of supplication, that Thou wouldest comfort those who have
recourse to Thee in their tribulation. For by reason of the affection
that they have towards Thee, they do love me who have declared to them
Thy truth. Wherefore guard them with the right hand of Thy compassion;
for neither Zacchaeus nor any other man can be a sufficient guardian to
When he had said this, and more to the same effect, he laid
his hands upon Zacchaeus, and prayed that he might blamelessly discharge
the duty of his bishopric. Then he ordained twelve presbyters and four
R.3.67 -- Invitation to Baptism.
[let him be baptized]; that,
stripped of his former evils, he may for the future, in consequence of
his own conduct, become heir of heavenly blessings, as a reward for his
"Whosoever will, then, let him come to Zacchaeus and give
his name to him, and let him hear from him the mysteries of the kingdom
of heaven. Let him attend to frequent fastings, and approve himself in
all things, that at the end of these three months he may be baptized on
the day of the festival. But every one of you shall be baptized in ever
flowing waters, the name of the Trine Beatitude being invoked over him;
he being first anointed with oil sanctified by prayer, that so at
length, being consecrated by these things, he may attain a perception of
H.3.73a -- Baptisms.
And after three days, having begun to baptize, he called me, and Aquila, and Nicetas, and said to us: "As I am going to set out for Tyre after seven days, I wish you to go away this very day, and to lodge secretly with Bernice the Canaanite, the daughter of Justa, and to learn from her, and write accurately to me what Simon is about. For this is of great consequence to me, that I may prepare myself accordingly. Therefore depart straightway in peace."
R.3.68 -- Twelve Sent Before Him.
And when he had spoken at length on the subject of baptism, he
dismissed the crowd, and betook himself to his usual place of abode; and
there, while the twelve stood around him (viz. Zacchaeus and Sophonias,
Joseph and Michaeus, Eleazar and Phineas, Lazarus and Eliseus, I Clement
and Nicodemus, Niceta and Aquila), he addressed us to the following
"Let us, my brethren, consider what is right; for it is our
duty to bring some help to the nations, which are called to salvation.
You have yourselves heard that Simon has set out, wishing to anticipate
our journey. Him we should have followed step by step, that wheresoever
he tries to subvert any, we might immediately confute him.
"But since it
appears to me to be unjust to forsake those who have been already
converted to God, and to bestow our care upon those who are still afar
off, I think it right that I should remain three months with those in
this city who have been turned to the faith, and should strengthen them;
and yet that we should not neglect those who are still far off, lest
haply, if they be long infected with the power of pernicious doctrine,
it be more difficult to recover them.
"Therefore I wish (only, however,
if you also think it right), that for Zacchaeus, whom we have now
ordained bishop, Benjamin the son of Saba be substituted; and for
Clement (whom I have resolved to have always by me, because, coming from
the Gentiles, he has a great desire to hear the word of God) there be
substituted Ananias the son of Safra; and for Niceta and Aquila, who
have been but lately converted to the faith of Christ, Rubelus the
brother of Zacchaeus, and Zacharias the builder. I wish, therefore, to
complete the number of twelve by substituting these four for the other
four, that Simon may feel that I in them am always with him."41
R.3.69 -- Arrangements Approved by All the Brethren.
Having therefore separated me, Clement, and Niceta and Aquila, he
said to those twelve: "I wish you the day after to-morrow to
proceed to the Gentiles, and to follow in the footsteps of Simon, that
you may inform me of all his proceedings. You will also inquire
diligently the sentiments of every one, and announce to them that I
shall come to them without delay; and, in short, in all places instruct
the Gentiles to expect my coming."
When he had spoken these things,
and others to the same effect, he said: "You also, my brethren, if
you have anything to say to these things, say on, lest haply it be not
right which seems good to me alone."
Then all, with one voice
applauding him, said: "We ask you rather to arrange everything
according to your own judgment, and to order what seems good to
yourself; for this we think to be the perfect work of piety, if we
fulfil what you command."
R.3.70 -- Departure of the Twelve.
Therefore, on the day appointed, when they had ranged themselves
before Peter, they said: "Do not think, O Peter, that it is a small
grief to us that we are to be deprived of the privilege of hearing you
for three months; but since it is good for us to do what you order, we
shall most readily obey. We shall always retain in our hearts the
remembrance of your face; and so we set out actively, as you have
Then he, having poured out a prayer to the Lord for
them, dismissed them. And when those twelve who had been sent forward
had gone, Peter entered, according to custom, and stood in the place of
And a multitude of people had come together, even a larger
number than usual; and all with tears gazed upon him, by reason of what
they had heard from him the day before, that he was about to go forth on
account of Simon. Then, seeing them weeping, he himself also was
similarly affected, although he endeavoured to conceal and to restrain
his tears. But the trembling of his voice, and the interruption of his
discourse, betrayed that he was distressed by similar emotion.
R.3.71 -- Peter Prepares the Caesareans for His Departure.
However, rubbing his forehead with his hand, he said: "Be of
good courage, my brethren, and comfort your sorrowful hearts by means of
counsel, referring all things to God, whose will alone is to be
fulfilled and to be preferred in all things. For let us suppose for a
moment, that by reason of the affection that we have towards you, we
should act against His will, and remain with you, is He not able, by
sending death upon me, to appoint to me a longer separation from you?
And therefore it is better for us to carry out this shorter separation
with His will, as those to whom it is prescribed to obey God in all
"Hence you also ought to obey Him with like submission, inasmuch
as you love me from no other reason than on account of your love of Him.
As friends of God, therefore, acquiesce in His will; but also judge
yourselves what is right. Would it not have seemed wicked, if, when
Simon was deceiving you, I had been detained by the brethren in
Jerusalem, and had not come to you, and that although you had Zacchaeus
among you, a good and eloquent man?
"So now also consider that it would
be wicked, if, when Simon has gone forth to assail the Gentiles, who are
wholly without a defender, I should be detained by you, and should not
follow him. Wherefore let us see to it, that we do not, by an
unreasonable affection, accomplish the will of the wicked one."
R.3.72 -- More Than Ten Thousand Baptized.
"Meantime I shall remain with you three months, as I promised.
Be ye constant in hearing the word; and at the end of that time, if any
are able and willing to follow us, they may do so, if duty will admit of
"And when I say if duty will admit I mean that no one by his
departure must sadden any one who ought not to be saddened, as by
leaving parents who ought not to be left, or a faithful wife, or any
other person to whom he is bound to afford comfort for God's sake."
Meantime, disputing and teaching day by day, he filled up the tithe
appointed with the labour of teaching; and when the festival day
arrived, upwards of ten thousand were baptized.
R.3.73 -- Tidings of Simon.
But in those days a letter was received from the brethren who had
gone before, in which were detailed the crimes of Simon, how going from
city to city he was deceiving multitudes, and everywhere maligning
Peter, so that, when he should come, no one might afford him a hearing.
For he asserted that Peter was a magician, a godless man, injurious,
cunning, ignorant, and professing impossible things.
says he, "he asserts that the dead shall rise again, which is
impossible. But if any one attempts to confute him, he is cut off by
secret snares by him, through means of his attendants. Wherefore, I
also," says he, "when I had vanquished him and triumphed over
him, fled for fear of his snares, lest he should destroy me by
incantations, or compass my death by plots." They intimated also
that he mainly stayed at Tripolis.42
R.3.74 -- Farewell to Caesarea.
Peter therefore ordered the letter to be read to the people; and
after the reading of it, he addressed them and gave them full
instructions about everything, but especially that they should obey
Zacchaeus, whom he had ordained bishop over them. Also he commended the
presbyters and the deacons to the people, and not less the people to
them. And then, announcing that he should spend the winter at Tripolis,
"I commend you to the grace of God, being about to depart
to-morrow, with God's will. But during the whole three months which he
spent at Caesarea, for the sake of instruction, whatever he discoursed
of in the presence of the people in the day-time, he explained more
fully and perfectly in the night, in private to us, as more faithful and
completely approved by him. And at the same time he commanded me,
because he understood that I carefully stored in my memory what I heard,
to commit to writing whatever seemed worthy of record, and to send it to
you, my lord James (James son of Alphaeus: Jonathan Annas), as also I did, in obedience to his command."
Peter now sends Clement, Niceta, and Aquila go on to Tyre. Bernice tells them how
Simon has been raising ghosts, infecting the people with diseases, and bringing demons upon them, and
has gone to Sidon. Clement has a discussion with Simon's disciple Appion (H.5.7 - H.6.25). All this
is omitted by R., but the same subjects are discussed in R.10.17-41.
Order of cities up the coast are Caesarea, Dora, Ptolemais, Tyre, Sidon, Beirut, Biblos, Tripolis, Ortosias, Antaradus, Aradus, Balaneae, Paltos, Gabala, Laodicea.
Peter goes on northward to Tyre,
Sidon, Beirut, and Biblos to Tripolis (H.7.5-12).
(R. adds Dora and Ptolemais (R.4.1a),
omitting Biblos (H.7.12).
Peter's discourses to the multitude at Tripolis are detailed in H.8, H.9, H.10, H.11 and in R. (three days only) R4, R5, R.6, with considerable differences. Clement is baptized (R.6.15a; H.11.35). After a stay
of three months he goes from Tripolis through Ortosias to Antaradus
(R.7.1; H.12.1). Go to next Summary
|Recognitions of Clement. (R.)
||Clementine Homilies. (H.)|
|PETER GOES FROM CAESAREA TO DORA TO PTOLEMAIS TO TYRE; WHILE CLEMENT, NICETA, AQUILA GOES DIRECTLY TO TYRE STAYING WITH BERNICE AND DISCOURSE WITH SIMON'S FRIEND APPION|
R.4.1a -- Halt at Dora.
Having set out from Caesarea on the way to Tripolis, we made our first stoppage at a small town called Dora, because it was not far distant; and almost all those who had believed through the preaching of Peter could scarcely bear to be separated from him, but walked along with us, again and again gazing upon him, again and again embracing him, again and again conversing with him, until we came to the inn.
On the following day we came to Ptolemais, where we stayed ten days; and when a considerable number had received the word of God, we signified to some of them who seemed particularly attentive, and wished to detain us longer for the sake of instruction, that they might, if so disposed, follow us to Tripolis...
H.4.2 -- Simon's Practices.
"For we hear that Simon the magician, being worsted at Caesarea in the discussion with our lord Peter, immediately hastened hither, and is doing much mischief. For he is slandering Peter, in opposition to truth, to all the adversaries, and stealing away the souls of the multitude.
"For he being a magician, calls him a magician; and he being a deceiver, proclaims him as a deceiver. And although in the discussions he was beaten in all points, and fled, yet he says that he was victorious; and he constantly charges them that they ought not to listen to
Peter, -- as if, forsooth, he were anxious that they may not be fascinated by a terrible magician."
H.4.3 -- Object of the Mission.
"Therefore our lord Peter, having learned these things, has sent us to be investigators of the things that have been told him; that if they be so, we may write to him and let him know, so that he may come and convict him face to face of the accusations that he has uttered against him.
"Since, therefore, danger on the part of many souls lies before us, on this account we must neglect bodily rest for a short time; and we would learn truly from you who live here, whether the things which we have heard be true. Now tell us particularly."
H.4.6 -- Simon's Departure.
Then I said: "If our lord Peter did not know that he himself alone can prevail against this power, he would not have sent us before him with orders to get information secretly concerning Simon, and to write to him." Then, as evening had come on, we took supper,3 and went to sleep.
But in the morning, one of Bernice's friends came and said that Simon had set sail for
Sidon, and that he had left behind him Appion Pleistonices,4
-- a man of Alexandria, a grammarian by profession, whom I knew as being a friend of my father; and a certain astrologer, Annubion the
Diospolitan, and Athenodorus the Athenian, attached to the doctrine of
Epicurus. And we, having learned these things concerning Simon, in the morning wrote and despatched a letter to Peter, and went to take a walk.
H.4.7 -- Appion's Salutation.
And Appion met us, not only with the two companions just named, but with about thirty other men. And as soon as he saw me, he saluted and kissed me, and said, "This is Clement, of whose noble birth and liberal education I have often told you; for he, being related to the family of Tiberius Caesar, and equipped with all Grecian learning, has been seduced by a certain barbarian called Peter to speak and act after the manner of the Jews.
"Wherefore I beg of you to strive together with me for the setting of him right. And in your presence I now ask him. Let him tell me, since he thinks that he has devoted himself to piety, whether he is not acting most impiously, in forsaking the customs of his country, and falling away to those of the barbarians."
H.4.8 -- A Challenge.
I answered: "I accept, indeed, your kindly affection towards me, but I take exception to your ignorance. For your affection is kindly, because you wish to continue in those customs which you consider to be good. But your inaccurate knowledge strives to lay a snare for me, under the guise of friendship."
Appion: "Does it seem to you to be ignorance, that one should observe the customs of his fathers, and judge after the manner of the Greeks?"
Then I answered: "It behoves one who desires to be pious not altogether to observe the customs of his fathers; but to observe them if they be pious, and to shake them off if they be impious. For it is possible that one who is the son of an impious father, if he wishes to be pious, should not desire to follow the religion of his father."5
Appion: "What then? Do you say that your father was a man of an evil life?"
Then said I: "He was not of an evil life, but of an evil opinion."
Appion: "I should like to know what was his evil apprehension."
Then said I: "Because he believed the false and wicked myths of the Greeks."
Then Appion asked: "What are these false and evil myths of the Greeks?"
Then I said: "The wrong opinion concerning the gods, which, if you will bear with me, you shall hear, with those who are desirous to learn."
H.4.10 -- A Cool Retreat.
And a certain one amongst them -- a rich man, and possessing a garden of evergreen plants6
-- said: "Since it is very hot, let us retire for a little from the city to my gardens."
Accordingly they went forth, and sat down in a place where there were pure streams of cool water, and a green shade of all sorts of trees. There I sat pleasantly, and the others round about me; and they being silent, instead of a verbal request made to me, showed by their eager looks to me that they required the proof of my assertion. And therefore I proceeded to speak thus:-
H.5.1 -- Appion Does Not Appear.
The next day, therefore, in Tyre, as we had agreed, I came to the quiet place, and there I found the rest, with some others also. Then I saluted them. But as I did not see
Appion, I asked the reason of his not being present; and some one said that he had been unwell ever since last evening.
Then, when I said that it was reasonable that we should immediately set out to visit him, almost all begged me first to discourse to them, and that then we could go to see him. Therefore, as all were of one opinion, I proceeded to say:1 --
H.6.26 -- Peter Arrives from Caesarea.
While I was saying these things to Appion, Peter drew near from Caesarea, and in Tyre the people were flocking together, hurrying to meet him and unite in an expression of gratification at his visit. And Appion withdrew, accompanied by Anubion and Athenodorus only; but the rest of us hurried to meet Peter, and I was the first to greet him at the gate, and I led him towards the inn.
When we arrived, we dismissed the people; and when he deigned to ask what had taken place, I concealed nothing, but told him of Simon's slanders, and the monstrous shapes he had taken, and all the diseases he had sent after the sacrificial feast, and that some of the sick persons were still there in
Tyre, while others had gone on with Simon to Sidon just as I arrived, hoping to be cured by him, but that I had heard that none of them had been cured by him.
I also told Peter of the controversy I had with
Appion; and he, from his love to me, and desiring to encourage me, praised and blessed me. Then, having supped, he betook himself to the rest the fatigues of his journey rendered so necessary.
H.7.1 -- Peter Addresses the People.
And on the fourth day of our stay in Tyre,1 Peter went out about daybreak, and there met him not a few of the dwellers round about, with very many of the inhabitants of Tyre itself, who cried out, and said, "God through you have mercy upon us, God through you heal us!"
And Peter stood on a high stone, that all might see him; and having greeted them in a godly manner, thus
|THEY ALL GO TO SIDON, THEN BEIRUT, THEN BIBLOS (H.), THEN TRIPOLIS|
H.7.5 -- Peter Departs for Sidon.
After Peter had spent a few days in teaching them in this way, and in healing them, they were baptized. And after that,3 all sat down together in the market-places in sackcloth and ashes, grieving because of his other wondrous works, and repenting their former sins. And when they of Sidon heard it, they did likewise, and sent to beseech Peter, since they could not come themselves for their diseases.
And Peter did not spend many days in
Tyre; but when he had instructed all its inhabitants, and freed them from all manners of diseases and had rounded a church, and set over it as bishop one of the elders who were with him, he departed for
Sidon. But when Simon heard that Peter was coming, he straightway fled to Beyrout with Appion and his friends..
R.4.1b -- Halt at Dora.
... Therefore, as all those who were anxious followed Peter from each city, we were a great multitude of elect ones when we entered into Tripolis. On our arrival, the brethren who had been sent before met us before the gates of the city; and taking us under their charge, conducted us to the various lodgings which they
had prepared. Then there arose a commotion in the city, and a great assemblage of persons desirous to see Peter.2
H.7.8b -- The Service of God's Appointment.
... Such was Peter's counsel to the men of Sidon also. And in few days many repented and believed, and were healed. And Peter having founded a church, and set over it as bishop one of the elders who were with him, left
H.7.9 -- Simon Attacks Peter.
No sooner had he reached Beyrout than an earthquake took place; and the multitude, running to Peter, said, "Help us, for we are afraid we shall all utterly perish."
Then Simon ventured, along with Appion and Anubion and Athenodorus, and the rest of his companions, to cry out to the people against Peter in public: "Flee, friends, from this man! he is a magician; trust us, he it was who caused this earthquake: he sent us these diseases to terrify us, as if he were God Himself."
And many such false charges did Simon and his friends bring against Peter, as one who could do things above human power. But as soon as the people gave him a moment's quiet, Peter with surprising boldness gave a little laugh, and said, "Friends, I admit that I can do, God willing, what these men say; and more than that, I am ready, if you do not believe what I say, to overturn your city from top to bottom."
H.7.10 -- Simon is Driven Away.
And the people were afraid, and promised to do whatever he should command. "Let none of you, then," said Peter, "either hold conversation with these sorcerers, or have any thing to do with them."
And as soon as the people heard this concise command, they took up sticks, and pursued them till they had driven them wholly out of the town. And they who were sick and possessed with devils came and cast themselves at Peter's feet. And he seeing all this, and anxious to free them from their terror, said to
H.7.11 -- The Way of Salvation.
"Were I able to cause earthquakes, and do all that I wish, I assure you I would not destroy Simon and his friends (for not to destroy men am I sent), but would make him my friend, that he might no longer, by his slanders against my preaching the truth, hinder the salvation of many.
"But if you believe me, he himself is a magician; he is a slanderer; he is a minister of evil to them who know not the truth. Therefore he has power to bring diseases on sinners, having the sinners themselves to help him in his power over them. But I am a servant of God the Creator of all things, and a disciple of His Prophet who is at His right hand.
"Wherefore I, being His apostle, preach the truth: to serve a good man I drive away diseases, for I am His second messenger, since first the disease comes, but after that the healing. By that evil-working magician, then, you were stricken with disease because you revolted from God. By me, if you believe on Him ye shall be cured: and so having had experience that He is able, you may turn to good works, and have your souls saved."
H.7.12 -- Peter Goes to Byblus and Tripolis.
As he said these things, all fell on their knees before his feet. And he, lifting up his hands to heaven, prayed to God, and healed them all by his simple prayer alone. And he remained not many days in
Beyrout; but after he had accustomed many to the service of the one God, and had baptized them, and had set over them a bishop from the elders who were with him, he went to
And when he came there, and learned that Simon had not waited for them for a day, but had gone straightway to
Tripolis, he remained there only a few days; and after that he had healed not a few, and exercised them in the Scriptures, he followed in Simon's track to
Tripolis, preferring to pursue him rather than flee from him.
|ALL IN TRIPOLIS|
R.4.1c -- Halt at Dora.
We acted in the same way at Tyre, and Sidon, and Berytus, and announced to those who desired to hear further discourses, that we were to spend the winter at Tripolis.1 ... ;
R.4.2 -- Reception in the House of Maro.
And when we had come to the house of Maro, in which preparation had been made for Peter, he turned to the crowd, and told them that he would address them the day after
tomorrow. Therefore the brethren who had been sent before assigned lodgings to all who had come with us.
Then, when Peter had entered into the house of Maro, and was asked to partake of food, he answered that he would by no means do so, until he had ascertained whether all those that had accompanied him were provided with lodgings. Then he learned from the brethren who had been sent before, that the citizens had received them not only hospitably, but with all kindness, by reason of their love towards Peter; so much so, that several were disappointed because there were no guests for them; for that all had made such preparations, that even if many more had come, there would still have been a deficiency of guests for the hosts, not of hosts for the guests.
H.8.1 -- Peter's Arrival at Tripolis.
Now, as Peter was entering Tripolis,1 the people from Tyre and
Sidon, Berytus and Byblus, who were eager2 to get instruction, and many from the
neighbourhood, entered along with him; and not least were there gatherings of the multitudes from the city itself wishing to see him.
Therefore there met with us in the suburbs the brethren who had been sent forth by him to ascertain as well other particulars respecting the city, as the proceedings of Simon, and to come and explain them. They received him, and conducted him to the house of Maroones.3
H.8.2 -- Peter's Thoughtfulness.
But he, when he was at the very gate of his lodging, turned round, and promised to the multitudes that after the next day he would converse with them on the subject of religion. And when he had gone in, the forerunners assigned lodgings to those who had come with him. And the hosts and the entertainers did not fall short of the desire of those who sought hospitality.
But Peter, knowing nothing of this, being asked by us to partake of food, said that he would not himself partake until those who had come with him were settled. And on our assuring him that this was already done, all having received them eagerly by reason of their affection towards him, so that those were grieved beyond measure who had no guests to
entertain, -- Peter hearing this, and being pleased with their eager philanthropy, blessed them and went out, and having bathed in the sea, partook of food with the forerunners; and then, the evening having come, he slept.
R.4.3 -- Simon's Flight.
Thereupon Peter was greatly delighted, and praised the brethren, and blessed them, and requested them to remain with him. Then, when he had bathed in the sea, and had taken food, he went to sleep in the evening; and rising, as usual, at cock-crow, while the evening light was still burning, he found us all awake.
Now there were in all sixteen of us, viz. Peter and I, Clement, Niceta and Aquila, and those twelve who had preceded us.3 Saluting us, then, as was his wont, Peter said: "Since we are not taken up with others to-day, let us be taken up with ourselves. I shall tell you what took place at Caesarea after your departure, and you shall tell us of the doings of Simon here."
And while the conversation was going on on these subjects, at daybreak some of the members of the family came in and told Peter that Simon, when he heard of Peter's arrival, departed in the night, on the way to Syria. They also stated that the crowds thought that the day which he had said was to intervene was a very long time for their affection, and that they were standing in impatience before the gate, conversing among themselves about those things which they wished to hear, and that they hoped that they should by all means see him before the time appointed; and that as the day became lighter the multitudes were increasing, and that they were trusting confidently, whatever they might be presuming upon, that they should hear a discourse from him.
"Now then," said they, "instruct us to tell them what seems good to you; for it is absurd that so great a multitude should have come together, and should depart with sadness, through no answer being returned to them. For they will not consider that it is they that have not waited for; the appointed day but rather they will think that you are slighting them."
H.8.3 -- A Conversation Interrupted.
But awaking about the second cock-crowing, he found us astir. We were in all sixteen, viz., Peter himself, and I Clement, Nicetas and
Aquila, and the twelve who had preceded us.4
Having therefore saluted us, he said, "To-day, not being occupied with those without, we are free to be occupied with one another. Wherefore I shall tell you the things that happened after your departure from
Tyre; and do you minutely relate to me what have been the doings of Simon here."
While, therefore, we were answering one another by narratives on either side, one of our friends entered, and announced to Peter that Simon, learning of his arrival, had set off for Syria, and that the multitudes, thinking this one night to be like a year's time, and not able to wait for the appointment which he had made, were standing before the doors conversing with one another in knots and circles about the accusation brought by Simon, and how that, having raised their expectations, and promised that he would charge Peter when he came with many evils, he had fled by night when he knew of his arrival.
"However," said he, "they are eager to hear you; and I know not whence some rumour has reached them to the effect that you are going to address them
today. In order, therefore, that they may not when they are very tired be dismissed without reason, you yourself know what it is proper for you to do."
R.4.4 -- The Harvest Plenteous.
Then Peter, filled with admiration, said:4 "You see, brethren, how every word of the Lord spoken prophetically is fulfilled. For I remember that He said,
'The harvest indeed is plenteous, but the labourers are few; ask therefore the Lord of the harvest, that He would send out labourers into His harvest.'5 Behold, therefore, the things which are foretold in a mystery are fulfilled.
"But whereas He said also, 'Many shall come from the east and the west, from the north and the south, and shall recline in the bosom of Abraham, and Isaac, and Jacob;'6 this also is, as
you see, in like manner fulfilled. Wherefore I entreat you, my fellow-servants and helpers, that you would learn diligently the order of preaching, and the ways of absolutions, that ye may be able to save the souls of men, which by the secret power of God acknowledge whom they ought to love, even before they are taught.
"For you see that these men, like good servants, long for him whom they expect to announce to them the coming of their Lord, that they may be able to fulfil His will when they have learned it. The desire, therefore, of hearing the word of God, and inquiring into His will, they have from God; and this is the beginning of the gift of God, which is given to the Gentiles, that by this they may be able to receive the doctrine of truth."
H.8.4 -- Many Called.
Then Peter, wondering at the eagerness of the multitudes, answered,5 "You see, brethren, how the words of our Lord are manifestly fulfilled. For I remember His saying,
'Many shall come from the east and from the west, the north and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.'6
'But many,' said He also, 'are called, but few chosen.'7
"The coming, therefore, of these called ones is fulfilled. But inasmuch as it is not of themselves, but of God who has called them and caused them to come, on this account alone they have no reward, since it is not of themselves but of Him who has wrought in them. But if, after being called, they do things that are excellent, for this is of themselves, then for this they shall have a reward."
H.8.5 -- Faith the Gift of God.
"For even the Hebrews who believe Moses, and do not observe the things spoken by him, are not saved, unless they observe the things that were spoken to them. For their believing Moses was not of their own will, but of God, who said to Moses,
'Behold, I come to thee in a pillar of cloud, that the people may hear me speaking to thee, and may believe thee for ever.'8
"Since, therefore, both to the Hebrews and to those who are called from the Gentiles, believing in the teachers of truth is of God, while excellent actions are left to every one to do by his own judgment, the reward is righteously bestowed upon those who do well. For there would have been no need of Moses, or of the coming of Jesus, if of themselves they would have understood what is reasonable. Neither is there salvation in believing in teachers and calling them lords."
H.8.6 -- Concealment and Revelation.
"For on this account Jesus is concealed from the Jews, who have taken Moses as their teacher, and Moses is hidden from those who have believed Jesus. For, there being one teaching by both, God accepts him who has believed either of these. But believing a teacher is for the sake of doing the things spoken by God.
"And that this is so our Lord Himself says, 'I thank thee, Father of heaven and earth, because Thou hast concealed these things from the wise and elder, and hast revealed them to sucking babes.'9 Thus God Himself has concealed a teacher from some, as foreknowing what they ought to do, and has revealed him to others, who are ignorant what they ought to do."
R.4.5 -- Moses and Christ.
"For so also it was given to the people of the Hebrews from the beginning, that they should love Moses, and believe his word; whence also it is written:
'The people believed God, and Moses His servant.'7 What, therefore, was of peculiar gift from God toward the nation of the Hebrews, we see now to be given also to those who are called from among the Gentiles to the faith. But the method of works is put into the power and will of every one, and this is their own; but to have an affection towards a teacher of
truth, this is a gift of the heavenly Father.
"But salvation is in this, that you do His will of whom you have conceived a love and affection through the gift of God; lest that saying of His be addressed to you which He spoke,
'Why call ye me Lord, Lord, and do not what I say?'8 It is therefore the peculiar gift bestowed by God upon the Hebrews, that they believe Moses; and the peculiar gift bestowed upon the Gentiles is that they love Jesus. For this also the Master intimated, when He said,
'I will confess to Thee, O Father, Lord of heaven and earth, because Thou hast concealed these things from the wise and prudent, and hast revealed them to babes.'9
"By which it is certainly declared, that the people of the Hebrews, who were instructed out of the law, did not know Him; but the people of the Gentiles have acknowledged Jesus, and venerate Him; on which account also they shall be saved, not only acknowledging Him, but also doing His will. But he who is of the Gentiles, and who has it of God to believe Moses, ought also to have it of his own purpose to love Jesus also.
"And again, the Hebrew, who has it of God to believe Moses, ought to have it also of his own purpose to believe in Jesus; so that each of them, having in himself something of the divine gift, and something of his own exertion, may be perfect by both. For concerning such an one our Lord spoke, as of a rich man,
'Who brings forth from his treasures things new and old.'"10
H.8.7 -- Moses and Christ.
"Neither, therefore, are the Hebrews condemned on account of their ignorance of Jesus, by reason of Him who has concealed Him, if, doing the things commanded by Moses, they do not hate Him whom they do not know. Neither are those from among the Gentiles condemned, who know not Moses on account of Him who hath concealed him, provided that these also, doing the things spoken by Jesus, do not hate Him whom they do not know.
"And some will not be profited by calling the teachers lords, but not doing the works of servants. For on this account our Jesus Himself said to one who often called Him Lord, but did none of the things which He prescribed,
'Why call ye me Lord, Lord, and do not the things which I say? '10 For it is not saying that will profit any one, but doing.
"By all means, therefore, is there need of good works. Moreover, if any one has been thought worthy to recognise both as preaching one doctrine, that man has been counted rich in God, understanding both the old things as new in time, and the new things as old."
H.8.8 -- A Large Congregation.
While Peter was thus speaking, the multitudes, as if they had been called by some one, entered into the place where Peter was. Then he, seeing a great multitude, like the smooth current of a river gently flowing towards him, said to
Maroones, "Have you any place here that is better able to contain the crowd?"
Then Maroones conducted him to a garden-plot in the open air, and the multitudes followed. But Peter, standing upon a base of a statue which was not very high, as soon as he had saluted the multitude in pious fashion, knowing that many of the crowd that stood by were tormented with demons and many sufferings of long standing, and hearing them shrieking with lamentation, and falling down before him in supplication, rebuked them, and commanded them to hold their peace; and promising healing to them after the discourse,11 began to speak on this
SIMON, HAVING LEFT, PETER GAVES FIRST TALK TO THE PEOPLE WHO WERE GATHERED IN TRIPOLIS|
R.4.6 -- A Congregation.
"But enough has been said of these things for time presses, and the religious devotion of the people invites us to address them." And when he had thus spoken, he asked where there was a suitable place for discussion. And Maro said: "I have a very spacious hall11 which can hold more than five hundred men, and there is also a garden within the house; or if it please you to be in some public place, all would prefer it, for there is nobody who does not desire at least to see your face."
Then Peter said: "Show me the hall, or the garden." And when he had seen the hall, he went in to see the garden also; and suddenly the whole multitude, as if some one had called them, rushed into the house, and thence broke through into the garden, where Peter was already standing, selecting a fit place for discussion.
[H.8:4. MANY CALLED]|
[H.8:8a. A LARGE CONGREGATION]
R.4.7 -- The Sick Healed.
But when he saw that the crowds had, like the waters of a great river, poured over the narrow passage, he mounted upon a pillar which happened to stand near the wall of the garden, and first saluted the people in a religious manner.
But some of those who were present, and who had been for a long time distressed by demons, threw themselves on the ground, while the unclean spirits entreated that they might be allowed but for one day to remain in the bodies that they had taken possession of. But Peter rebuked them, and commanded them to depart; and they went out without delay.
After these, others who had been afflicted with long-standing sicknesses asked Peter that they might receive healing; and he promised that he would entreat the Lord for them as soon as his discourse of instruction was completed. But as soon as he promised, they were freed from their sicknesses;12 and he ordered them to sit down apart, with those who had been freed from the demons, as after the fatigue of labour.
Meantime, while this was going on, a vast multitude assembled, attracted not only by the desire of hearing Peter, but also by the report of the cures which had been accomplished. But Peter, beckoning with his hand to the people to he still, and settling the crowds in tranquillity, began to address them as
R.4.37 -- The Congregation Dismissed.
When he had thus spoken, and had charged them to come to the same place in good time on the following day, he dismissed the crowds; and when they were unwilling to depart, Peter said to them: "Do me this favour on account of the fatigue of yesterday's journey; and now go
away, and meet in good time tomorrow." And so they departed with joy.
But Peter, commanding me to withdraw a little for the purpose of prayer,33 afterwards ordered the couches to be spread in the part of the garden which was covered with shade; and every one, according to custom, recognising the place of his own rank, we took food. Then, as there was still some portion of the day left, he conversed with us concerning the Lord's miracles; and when evening was come, he entered his bed-chamber and went to sleep.
H.8.24 -- The Sick Healed.
When he had thus spoken, all of them remained, some in order to be healed, and others to see those who obtained cures. But Peter, only laying his hands upon them, and praying, healed them;23 so that those who were straightway cured were exceeding glad, and those who looked on exceedingly wondered, and blessed God, and believed with a firm hope, and with those who had been healed departed to their own homes, having received a charge to meet early on the following day.
And when they had gone, Peter remained there with his associates, and partook of food, and refreshed himself with sleep.
|SECOND TALK IN TRIPOLI|
R.5.1 -- Peter's Salutation.
But on the following day,1
Peter rising a little earlier than usual, found us asleep; and when he
saw it, he gave orders that silence should be kept for him, as though he
himself wished to sleep longer, that we might not be disturbed in our
rest. But when we rose refreshed with sleep, we found him, having
finished his prayer, waiting for us in his bed-chamber.
And as it was
already dawn, he addressed us shortly, saluting us according to his
custom, and forthwith proceeded to the usual place for the purpose of
teaching; and when he saw that many had assembled there, having invoked
peace upon them according to the first religious form, he began to speak
as follows: --
H.9.1a -- Peter's Discourse Resumed.
Therefore on the next day, Peter going out with his companions, and coming to the former place, and taking his stand, proceeded to say:1
R.5.36a -- Conclusion of Discourse.
"And, therefore, although the serpent lurking within you
occupies your senses with a thou sand arts of corruption, and throws in
your way a thousand obstacles, by which he may turn you away from the
hearing of saving instruction, all the more ought you to resist him, and
despising his suggestions, to come together the more frequently to hear
the word and receive instruction from us, because nobody can learn
anything who is not taught."22
And when he had done speaking, he ordered those to be brought to him
who were oppressed by sickness or demons, and laid his hands upon them
with prayer; and so he dismissed the crowds, charging them to resort to
the hearing of the word during the days that he was to remain there...
H.9.23b -- The Sick Healed.
Having thus spoken, he ordered those to approach who were distressed with diseases;12 and thus many approached, having come together through the experience of those who had been healed yesterday. And he having laid his hands upon them and prayed, and immediately healed them, and having charged them and the others to come earlier, he bathed and partook of food, and went to sleep.
|THIRD TALK IN TRIPOLI|
R.6.2a -- Much to Be Done in a Little Time.
When he had said this, as very many had already assembled in the accustomed place of the garden to hear him, Peter went forth; and having saluted the crowds in his usual manner, began to speak as follows:3
H.10.1 -- The Third Day in Tripolis.
Therefore on the third day in Tripolis,1 Peter rose early and went into the garden, where there was a great water-reservoir, into which a full stream of water constantly flowed. There having bathed, and then having prayed, he sat down; and perceiving us sitting around and eagerly observing him, as wishing to hear something from him, he
H.10.26 -- The Sick Healed.
Having said this, he ordered the demoniacs, and those taken with diseases, to be brought to him; and when they were brought, he laid his hands on them, and prayed, and dismissed them healed, reminding them and the rest of the multitude to attend upon him there every day that he should discourse.
Then, when the others had withdrawn, Peter bathed in the reservoir that was there, with those who pleased; and then ordering a table to be spread on the ground under the thick foliage of the trees, for the sake of shade, he ordered us each to recline, according to our worth; and thus we partook of food.
Therefore having blessed and having given thanks to God for the enjoyment, according to the accustomed faith of the Hebrews; and there being still a long time before us, he permitted us to ask him questions about whatever we pleased; and thus, though there were twenty of us putting questions to him all round, he satisfied every one. And now evening having descended, we all went with him into the largest apartment of the lodging, and there we all slept.
|FOURTH TALK IN TRIPOLI (not in R.)|
AT THE END OF A THREE MONTH TRIAL CLEMENT IS BAPTIZED IN CLEAR WATER (See CUSTOMS SECTION)
H.11.1 -- Morning Exercises.
Therefore on the fourth day at Tripolis, Peter rising and finding us awake, saluted us and went out to the reservoir, that he might bathe and pray; and we also did so after him. To us, therefore, when we had prayed together, and were set down before him, he gave a discourse touching the necessity of purity. And when thereafter it was day, he permitted the multitudes to enter. Then, when a great crowd had entered, he saluted them according to custom, and began to speak.
R.6.1 -- Diligence in Study.
But as soon as day began to advance the dawn upon the retiring darkness, Peter having gone into the garden to pray, and returning thence and coming to us, by way of excuse for awaking and coming to us a little later than usual, said this:1
"Now that the spring-time has lengthened the day, of course the night is shorter; if, therefore, one desires to occupy some portion of the night in study, he must not keep the same hours2 for waking at all seasons, but should spend the same length of time in sleeping, whether the night be longer or shorter, and be exceedingly careful that he do not cut off from the period which he is wont to have for study, and so add to his sleep and lessen his time of keeping awake.
"And this also is to be observed, lest haply if sleep be interrupted while the food is still undigested, the undigested mass lead the mind, and by the exhalation of crude spirits render the inner sense confused and disturbed. It is right, therefore, that that part also be cherished with sufficient rest, so that, those things being sufficiently accomplished which are due to it, the body may be able in other things to render due service to the mind."
R.6.15a -- Bishops, Presbyters, Deacons, and Widows Ordained at
When he had said these things, and others to the same effect, he dismissed the crowds; and having, according to his custom, supped with his friends, he went to sleep...
And when, for the grace of regeneration divinely conferred upon me, we had joyfully kept holiday with our brethren, Peter ordered those who had been appointed to go before him, to proceed to Antioch, and there to wait three months more. And they having gone, he himself led down to the fountains, which, I have said, are near the sea, those who had fully received the faith of the Lord, and baptized them; and celebrating17 the Eucharist with them, he appointed, as bishop over them, Maro, who had entertained him in his house, and who was now perfect in all things; and with him he ordained twelve presbyters and deacons at the same time.
He also instituted the order of widows, and arranged all the services of the Church; and charged them all to obey Maro their bishop in all things that he should command them. And thus all things being suitably arranged, when the three months were fulfilled, we bade farewell to those who were at Tripolis, and set out for Antioch. ....
H.11.36 -- Farewell to Tripolis.
Having spoken thus, he sent the harbingers into Antioch of Syria, bidding them expect him there forthwith. Then when they had gone, Peter having driven away diseases, sufferings, and demons from great multitudes who were persuaded, and having baptized them in the fountains which are near to the sea, and having celebrated15 the Eucharist, and having appointed Maroones, who had received him into his house, and was now perfected, as their bishop, and having set apart twelve elders, and having designated deacons, and arranged matters relating to widows, and having discoursed on the common good what was profitable for the ordering of the church, and having counselled them to obey the bishop Maroones, three months being now fulfilled; he bade those in Tripolis of Phoenicia farewell, and took his journey to Antioch of Syria, all the people accompanying us with due
|LEAVING TRIPOLIS GOING TO ANTIOCH STOPPING AT ORTHASIAS AND THEN ANTARADUS. REST ARE TO GO ON TO LAODICEA. |
CLEMENT STAYS BEHIND WITH PETER
R.7.1 -- Journey from Tripolis.
At length leaving Tripolis,1 a city of Phoenicia, we made our first halt at
Ortosias, not far from Tripolis; and there we remained the next day also, because almost all those that
had believed in the Lord, unable to part from Peter, followed him thus far. Thence we came to
Antharadus. But because there were many in our company, Peter said to Niceta and
"As there are immense crowds of brethren with as, and we bring upon ourselves no title envy as we enter into every city, it seems to me that we must take means, without doing so unpleasing a thing as to prevent their following us, to secure that the wicked one shall not stir up envy against us on account of any display! I wish, therefore, that you, Niceta and
Aquila, would go before us with them, so that you may lead the multitude divided into two sections, that we may enter every city of the Gentiles travelling apart, rather than in one assemblage."
R.7.2 -- Disciples Divided into Two Bands.
"But I know that you think it sad to be separated from me for the space of at least two days. Believe me, that in whatever degree you love me, my
affection towards you is tenfold greater. But if, by reason of our mutual affection, we will not do the things that are right and honourable, such love will appear to be unreasonable.
"And therefore, without bating a tittle of our love, let us attend to those things which seem useful and necessary; especially since not a day can pass in which you may not be present at my discussions. For I purpose to pass through the most noted cities of the provinces one by one, as you also know, and to reside three months in each for the sake of teaching.
"Now, therefore, go before me to Laodicea, which is the nearest city, and I shall follow
you after two or three days, so far as I purpose. But you shall wait for me at the inn nearest to the gate of the city; and thence again, when we have spent a few days there, you shall go before me to more distant cities. And this I wish you to do at every city, for the sake of avoiding envy as much as in us lies, and also that the brethren who are with us, finding lodgings prepared in the several cities by your foresight, may not seem to be vagabonds."
H.12.1 -- Two Bands.
Therefore starting from Tripolis of Phoenicia to go to Antioch of Syria, on the same day we came to
Orthasia, and there stayed.1 And on account of its being near the city which we had left, almost all having heard the preaching before, we stopped there only one day, and set out to
Antaradus. And as there were many who journeyed with us, Peter, addressing Nicetus and
"Inasmuch as the great crowd of those who journey with us draws upon us no little envy as we enter city after city, I have thought that we must of necessity arrange, so that neither, on the one hand, these may be grieved at being prevented from accompanying us, nor, on the other hand, we, by being so conspicuous, may fall under the envy of the wicked.2 Wherefore I wish you, Nicetus and
Aquila, to go before me in two separate bodies, and enter secretly into the Gentile cities."
R.7.3 -- Order of March.
When Peter thus spoke, they of course acquiesced, saying: "It does not greatly sadden us to do this, because we are ordered by you, who have been chosen by the foresight of Christ to
do and to counsel well in all things; but also because, while it is a heavy loss not to see our lord Peter for one, or it may be two days, yet it is not intolerable.
"And we think of our twelve brethren who go before us, and who are deprived of the advantage of hearing and seeing you for a whole month out of the three that you stay in every city. Therefore we shall not delay doing as you order, because you order all things aright."
And thus saying, they went forward, having received instructions that they should speak to the brethren who journeyed with them outside the city, and request them not to enter the cities in a crowd and with tumult, but apart, and divided
into two bands.
At this point Clement recounts his history to the Apostle.
(See Biographies Section for the verses.)
He was closely related to the emperor.
Soon after his birth his mother had a vision that unless she speedily left Rome with her twin elder sons, she
and they would perish miserably. His father therefore sent them with many servants to Athens, but
they disappeared, and nothing could be learned of their fate. At last, when Clement was twelve years
old, his father himself set out upon the search; and he too was no more heard of
In the island of Aradus, opposite the town, Peter finds a miserable beggar woman, who turns out
to be Clement's mother. Peter unites them, and heals the woman
(R.7.12-23; H.12.12-23). H.
adds a discourse by Peter
on philanthropy (H.12.25-33). The party now leave Aradus (Mattidia, Clement's
mother, journeying with Peter's wife, and go by Balaneae, Paltos, and Gabala to Laodicea of Syria (R.7.25; H.8.1).
Niceta and Aquila receive them, and hear Clement's story with amazement; they declare themselves to be
Faustus and Faustinianus, the twin sons of Mattidia and brothers of Clement. They had been saved on a
fragment of wreck, and some men in a boat had taken them up. They had been beaten and starved, and
finally sold at Caesarea Stratonis to Justa, who had educated them as her own sons. Later they had
adhered to Simon, but were brought by Zacchaeus to Peter. Mattidia is now baptized, and Peter
discourses on the rewards given to chastity
Next morning Peter is interrupted at
his prayers by an old man. who assures him that prayer is a mistake, since all things are governed by
genesis or fate (R.8.2), Peter replies
(H.14.11); in R. Niceta, Aquila and Clement try also to refute him
(R.9.12 - R.9.32; cf. H.15.1-5), but without success, for the old man had traced the horoscope of himself
and his wife, and it came true (R.9.17). He tells his story. Clement, Niceta, and Aquila guess that this is their
father. Peter asks his name and those of his children. The mother rushes in, and all embrace in
floods of tears. Faustus is then converted by a long series of discourses on evil and on mythology (R.10.1-51,
to which correspond H.20.1-10 and
H.4.7 - H.6.25, the discussion between Clement and Appion at Tyre. The long discussions with Simon before Faustus in
H.18 were in their right
place in R.2.19 as part of the debate at Caesarea).
Clement tells his family history. Peter and
Clement go to the island of Aradus near Antaradus and
discover and old woman who turns out to be Clement's mother and she joins them. They go to Balanaeae, then Pathos, then Gabala, then Laodicea where they are reunited with Niceta and Aquila.
Niceta and Aquila realize that it is their mother, too, and that Clement is their brother! (See biography Clement)
and old workman begins discussion (H.: the content of which is the same as the continued discussion to Appion at Tyre.)Go to next Summary
|Recognitions of Clement. (R.)
||Clementine Homilies. (H.)|
R.8.1 -- The Old Workman.
Now the next morning Peter took my brothers and me with him, and we went down to the harbour to bathe in the sea, and thereafter we retired to a certain secret place for prayer. But a certain poor old man, a workman, as he appeared by his dress, began to observe us eagerly, without our seeing him, that he might see what we were doing in secret.1
And when he saw us praying, he waited till we came out, and then saluted us, and said: "If you do not take it amiss, and regard me as an inquisitive and importunate person, I should wish to converse with you; for I take pity on you, and would not have you err under the appearance of truth, and be afraid of things that have no existence; or if you think that there is any truth in them, then declare it to me. If, therefore, you take it patiently, I can in a few words instruct you in what is right; but if it be unpleasant to you, I shall go on, and do my business."
To him Peter answered: "Speak what you think good, and we will gladly hear, whether it be true or false; for you are to be welcomed, because, like a father anxious on behalf of his children, you wish to put us in possession of what you regard as good."
H.14.2 -- 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.'"
R.8.3 -- A Friendly Conference.
But Peter, walking along leisurely while conversing, was looking out for a suitable place for a conference. And when he saw a quiet recess near the harbour, he made us sit down; and so he himself first began. Nor did he hold the old man in any contempt, nor did he look down upon him because his dress was poor and mean. He said, therefore:
"Since you seem to me to be a learned man, and a compassionate
[one], inasmuch as you have come to us, and wish that to be known to us which you consider to be good, we also wish to expound to you what things we believe to be good and right; and if you do not think them true, you will take in good part our good intentions towards you, as we do yours towards us." While Peter was thus speaking, a great multitude assembled.
Then said the old man: "Perhaps the presence of a multitude disconcerts you."
Peter replied: "Not at all, except only on this account, that I am afraid lest haply, when the truth is made manifest in the course of our discussion, you be ashamed in presence of the multitude to yield and assent to the things which you may have understood to be spoken truly."
To this the old man answered: "I am not such a fool in my old age, that, understanding what is true, I should deny it for the favour of the rabble."
R.8.35 -- A Contest of Hospitality.
When Niceta had thus spoken, the old man answered: "You indeed, my son, have conducted your argument wisely and vigorously; so much so, that I do not think the subject of providence could be better treated. But as it is now late, I wish to say some things
tomorrow in answer to what you have argued; and if on these you can satisfy me, I shall confess myself a debtor to your favour."
And when the old man said this, Peter rose up. Then one of those present, a chief man of the Laodiceans, requested of Peter and us that he might give the old man other clothes instead of the mean and torn ones that he wore.13 This man Peter and we embraced; and praising him for his honourable and excellent intention, said: "We are not so foolish and impious as not to bestow the things which are necessary for bodily uses upon him to whom we have committed so precious words; and we hope that he will willingly receive them, as a father from his sons, and also we trust that he will share with us our house and our living."
While we said this, and that chief man of the city strove to take the old man away from us with the greatest urgency and with many blandishments, while we the more eagerly strove to keep him with us, all the people cried out that it should rather be done as the old man himself pleased; and when silence was obtained, the old man, with an oath, said:
"Today I shall stay with no one, nor take anything from any one, lest the choice of the one should prove the sorrow of the other; afterwards these things may be, if so it seem right."
R.8.36 -- Arrangements for Tomorrow.
And when the old man had said this, Peter said to the chief man of the city: "Since you have shown your good-will in our presence, it is not right that you should go away sorrowful; but we will accept from you favour for favour. Show us your house, and make it ready, so that the discussion which is to be
tomorrow may be held there, and that any who wish to be present to hear it may be admitted."
When the chief man of the city heard this, he rejoiced greatly; and all the people also heard it gladly. And when the crowds had dispersed, he pointed out his house; and the old man also was preparing to depart. But I commanded one of my attendants to follow the old man secretly, and find out where he stayed. And when we returned to our lodging, we told our brethren all our dealings with the old man; and so, as usual, we supped and went to sleep.
R.8.37 -- "The Form of Sound Words, Which Ye Have Heard of Me."
But on the following day Peter arose early and called us, and we went together to the secret place in which we had been on the previous day, for the purpose of prayer. And when, after prayer, we were coming thence to the appointed place, he exhorted us by the way, saying:14 "Hear me, most beloved fellow-servants: It is good that every one of you, according to his ability, contribute to the advantage of those who are approaching to the faith of our religion; and therefore do not shrink from instructing the ignorant, and teaching according to the wisdom which has been bestowed upon you by the providence of God, yet so that you only join the eloquence of your discourse with those things which you have heard from me, and which have been committed to you.
"But do not speak anything which is your own, and which has not been committed to you, though it may seem to yourselves to be true; but hold forth those things, as I have said, which I myself have received from the true Prophet, and have delivered to you, although they may seem to be less full of authority. For thus it often happens that men turn away from the truth, while they believe that they have found out, by their own thoughts, a form of truth more true and powerful."
R.8.38 -- The Chief Man's House.
To these counsels of Peter we willingly assented, saying to him that we should do nothing but what was pleasing to him. Then said he: "That you may therefore be exercised without danger, each of you conduct the discussion in my presence, one succeeding another, and each one elucidating his own questions.
"Now, then, as Niceta discoursed sufficiently yesterday, let Aquila conduct the discussion to-day; and after Aquila, Clement; and then I, if the case shall require it, will add something."
Meantime, while we were talking in this way, we came to the house; and the master of the house welcomed us, and led us to a certain apartment, arranged after the manner of a theatre, and beautifully built. There we found great crowds waiting for us, who had come during the night, and amongst them the old than who had argued with us yesterday.
Therefore we entered, having Peter in the midst of us, looking about if we could see the old man anywhere; and when Peter saw him hiding in the midst of the crowd, he called him to him, saying: "Since you possess a soul more enlightened than most, why do you hide yourself, and conceal yourself in modesty? Rather come hither, and propound your sentiments."
R.9.34 -- The Other Side of the Story.
Then I Clement, understanding that he perchance was my father, was drowned in tears, and my brothers also were ready to rush forward and to disclose the matter; but Peter restrained them, saying: "Be quiet, until I give you permission."
Therefore Peter, answering, said to the old man: "What was the name of your younger son?"
And he said: "Clement." Then Peter: "If I shall this day restore to you your most chaste wife and your three sons, will you believe that a modest mind can overcome unreasonable impulses, and that all things that have been spoken by us are true, and that Genesis is nothing?"
Then said the old man: "As it is impossible for you to perform what you have promised, so it is impossible that anything can take place apart from
Then says Peter: "I wish to have all who are here present as witnesses that I shall this day hand over to you your wife, who is living most chastely, with your three sons. And now take a token of these things from this, that I know the whole story much more accurately than you do; and I shall relate the whole occurrences in order, both that you may know them, and that those who are present may learn."
H.14.9 -- 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,22 while we are still alive, see the light, and have just partaken of food."
This one scream had not yet ceased, when, lo! the old man came in, and at the same time wishing to inquire into the cause of the cry, he looked on the woman and
said, "What does this mean? Whom do I see?"
And going up to her, and looking at her, and being looked at more carefully, be embraced her. But they were like to die through the sudden joy, and wishing to speak to each other, they could not get the power in consequence of their unsatisfied joy, for they were seized with speechlessness.
But not long after, our mother said to him: "I now have you,
Faustus, in every way the dearest being to me. How then are you alive, when we heard a short time ago that you were dead? But these are our sons,
Faustinus, Faustinianus, and Clement."
R.9.35 -- Revelations.
When he had said this, he turned to the crowds, and thus began: "This person whom you see, O men, in this poor garb, is a citizen of the city Rome, descended of the stock of Caesar himself. His name is
Faustinianus. He obtained as his wife a woman of the highest rank, Matthidia by name. By her he had three sons, two of whom were twins; and the one who was the younger, whose name was Clement, is this man!" When he said this, he pointed to me with his finger.
"And his twin sons are these men, Niceta and
Aquila, the one of whom was formerly called Faustinus and the other
Faustus."19 But as soon as Peter pronounced our names, all the old man's limbs were weakened, and he fell down in a swoon. But we his sons rushed to him, and embraced and kissed him, fearing that we might not be able to recall his spirit. And while these things were going on, the people were confounded with very wonder.
R.9.36 -- New Revelations.
But Peter ordered us to rise from embracing our father, lest we should kill him; and he himself, laying hold of his hand, and lifting him up as from a deep sleep, and gradually reviving him, began to set forth to him the whole transactions as they had really happened:20 how his brother had fallen in love with
Matthidia, and how she, being very modest, had been unwilling to inform her husband of his brother's lawless love, lest she should stir up hostility between the brothers, and bring disgrace upon the family; and how she had wisely pretended a dream, by which she was ordered to depart from the city with her twin sons, leaving the younger one with his father; and how on their voyage they had suffered shipwreck through the violence of a storm; and how, when they were cast upon an island called
Antaradus, Matthidia was thrown by a wave upon a rock, but her twin children were seized by pirates and carried to Caesarea, and there sold to a pious woman, who treated them as sons, and brought them up, and caused them to be educated as gentlemen; and how the pirates had changed their names, and called the one Niceta and the other
Aquila; and how afterwards, through common studies and acquaintanceship, they had adhered to Simon; and how they had turned away from him when they saw him to be a magician and a deceiver, and had come to
Zacchaeus; and how subsequently they had been associated with himself; and how Clement also, setting out from the city for the sake of learning the truth, had, through his acquaintance with Barnabas, come to
Caesarea, and had become known to him, and had adhered to him, and how he had been taught by him the faith of his religion; and also how he had found and recognised his mother begging at
Antaradus, and how the whole island rejoiced at his recognition of her; and also concerning her sojourn with her most chaste hostess, and the cure that he bad wrought upon her, and concerning the liberality of Clement to those who bad been kind to his mother; and how afterwards, when Niceta and Aquila asked who the strange woman was, and had heard the whole story from Clement, they cried out that they were her twin sons Faustinus and
Faustus; and how they had unfolded the whole history of what had befallen them; and how afterwards, by the persuasion of Peter himself, they were presented to their mother with caution, lost she should be cut off by the sudden joy.
R.9.37 -- Another Recognition.
But while Peter was detailing these things in the hearing of the old man, in a narrative which was most pleasing to the crowd, so that the hearers wept through wonder at the events, and through compassion for sufferings incident to humanity,21 my mother, hearing (I know not how) of the recognition of my father, rushed into the middle of us in breathless haste, crying out, and saying: "Where is my husband, my lord
Faustinianus, who has been so long afflicted, wandering from city to city in search of me?"
While she shouted thus like one demented, and gazed around, the old man, running up, began to embrace and hug her with many tears.22 And while these things were going on, Peter requested the crowds to disperse, saying that it was unseemly to remain longer; but that opportunity must be afforded them of seeing one another more privately. "But
tomorrow," said he, "if any of you wish it, let them assemble to hear the word."
H.14.12 -- Clement Undertakes the Discussion.
When both were silent, I said: "Since I know accurately the science, but our lord
and 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."29
And our father answered: "Where, then, is it possible to fall in with
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.
H.16.1 -- 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 unity2 of God; and he is ready, along with
Athenodorus 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
H.16.2 -- 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 acquaintance3 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
you 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
today 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?"
H.16.3 -- 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."
H.16.4 -- 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,7 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 well8 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.
H.16.5 -- 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."
H.16.21 -- 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 books64 against the framer65 of the world does not happen to be true,
tomorrow 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 men66 went no further than Simon! For there will be, as the Lord said, false apostles, false prophets,67 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.
H.17.1 -- 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
H.17.2 -- 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 images3 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.'"
H.17.3 -- 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.'"
R.9.38 -- "Angels Unawares."
When Peter had said this, the crowds dispersed; and when we also were intending to go to our lodging, the master of the house said to us:23 "It is base and wicked that such and so great men should stay in a hostelry, when I have almost my whole house empty, and very many beds spread, and all necessary things provided."
But when Peter refused, the wife of the householder prostrated herself before him with her children, and besought him, saying, "I entreat
you, stay with us."
But not even so did Peter consent, until the daughter of those people who asked him, who had been for a long time vexed with an unclean spirit, and bound with chains, who had been shut up in a closet, having had the demon expelled from her, and the door of the closet opened, came with her chains and fell down at Peter's feet, saying: "It is right, my lord, that
you keep my deliverance-feast here to-day, and not sadden me or my parents."
But when Peter asked what was the meaning of her chains and of her words, her parents, gladdened beyond hope by the recovery of their daughter, were, as it were, thunderstruck with astonishment, and could not speak; but the servants who were in attendance said: "This girl has been possessed of a demon from her seventh year, and used to cut, and bite, and even to tear in pieces, all who attempted to approach her, and this she has never ceased to do for twenty years till the present time. Nor could any one cure her, or even approach her, for she rendered many helpless, and even destroyed some; for she was stronger than any man, being doubtless strengthened by the power of the demon. But now, as you see, the demon has fled from your presence, and the doors which were shut with the greatest strength have been opened, and she herself stands before you in her sound mind, asking of you to make the clay of her recovery gladsome both to herself and her parents, and to remain with them."
When one of the servants had made this statement, and the chains of their own accord were loosened from her hands and feet, Peter, being sure that it was by his means that soundness was restored to the girl, consented to remain with them. And he ordered those also who had remained in the lodging, with his wife, to come over; and every one of us having got a separate bed-chamber, we remained; and having taken food in the usual manner, and given praises to God, we went to sleep in our several apartments.
R.10.57 -- Great Grief.
And when all of us, along with my father, were agitated with sorrow and
weeping, meantime Anubion came to us, intimating to us that Simon had fled
during the night, making for Judaea. But seeing our father lamenting and
bewailing himself, and saying, "Wretch that I am, not to believe when
I heard that he is a magician! What has befallen wretched me, that on one
day, being recognised by my wife and my sons, I have not been able to
rejoice with them, but have been rolled back to the former miseries which
I endured in my wandering!" -- but my mother, tearing her dishevelled
hair, bewailed much more bitterly, -- we also, confounded at the change of
our father's countenance, were, as it were, thunderstruck and beside
ourselves, and could not understand what was the matter. But Anubion,
seeing us all thus afflicted, stood like one dumb.
Then Peter, looking at
us his sons, said: "Believe me that this is your very father;
wherefore also I charge you that you respect him as your father. For God
will afford some opportunity on which he shall be able to put off the
countenance of Simon, and to recover the manifest figure of your father --
that is, his own."
H.15.1 -- 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, must3 feel the more distressed from the consciousness that eternal punishment awaits you because you entertain different opinions from theirs, and deny the established truth."4
R.10.1 -- Probation.
But in the morning, after sunrise, I Clement, and Niceta and Aquila,
along with Peter, came to the apartment in which my father and mother were
sleeping; and finding them still asleep, we sat down before the door, when
Peter addressed us in such terms as these:1
"Listen to me, most beloved fellow-servants: I know that you have a
great affection for your father; therefore I am afraid that you will urge
him too soon to take upon himself the yoke of religion, while he is not
yet prepared for it; and to this he may perhaps consent, through his
affection for you. But this is not to be depended on; for what is done for
the sake of men is not worthy of approbation, and soon falls to pieces.
"Therefore it seems to me, that you should permit him to live for a year
according to his own judgment; and during that time he may travel with us,
and while we are instructing others he may hear with simplicity; and as he
hears, if he has any right purpose of acknowledging the truth, he will
himself request that he may take up the yoke of religion; or if he do not
please to take it, he may remain a friend.
"For those who do not take it up
heartily, when they begin not to be able to bear it, not only cast off
that which they had taken up, but by way of excuse, as it were, for their
weakness, they begin to speak evil of the way of religion, and to malign
those whom they have not been able to follow or to imitate."
R.10.2 -- A Difficulty.
To this Niceta answered: "My lord Peter, I say nothing against
your right and good counsels; but I wish to say one thing, that thereby I
may learn something that I do not know. What if my father should die
within the year during which you recommend that he should be put off? He
will go down to hell helpless, and so be tormented for ever."
said Peter: "I embrace your kindly purpose towards your father, and I
forgive you in respect of things of which you are ignorant. For do you
suppose that, if any one is thought to have lived righteously, he shall
forthwith be saved? Do you not think that he must be examined by Him who
knows the secrets of men, as to how he has lived righteously, whether
perchance according to the rule of the Gentiles, obeying their
institutions and laws; or for the sake of the friendship of men; or merely
from custom, or any other cause; or from necessity, and not on account of
righteousness itself, and for the sake of God?
"For those who have lived
righteously, for the sake of God alone and His righteousness, they shall
come to eternal rest, and shall receive the perpetuity of the heavenly
kingdom. For salvation is not attained by force, but by liberty; and not
through the favour of men, but by the faith of God. Then, besides, you
ought to consider that God is prescient, and knows whether this man is one
of His. But if He knows that he is not, what shall we do with respect to
those things which leave been determined by Him from the beginning?
wherein I can, I give counsel: when he is awake, and we sit down together,
then do you, as if you wished to learn something, ask a question about
those matters which it is fitting for him to learn; and while we speak to
one another, he will gain instruction. But yet wait first to see if he
himself ask anything; for if he do so, the occasion of discourse will be
the fitter. But if he do not ask anything, let us by turns put questions
to one another, wishing to learn something, as I have said. Such is my
judgment, state what is yours."
R.10.3 -- A Suggestion.
And when we had commended his right counsel, I Clement said: "In
all things, the end for the most part looks back upon the beginning, and
the issue of things is similar to their commencement. I hope, therefore,
with respect to our father also, since God by your means has given a good
beginning, that He will bestow also an ending suitable to the beginning,
and worthy of Himself.
"However, I make this suggestion, that if, as you
have said, we begin to speak, in presence of my father, as if for the
purpose of discussing some subject, or learning something from one
another, you, my lord Peter, ought not to occupy the place of one who has
anything to learn; for if he see this, he will rather be offended. For he
is convinced that you fully know all things, as indeed you do. How then
will it be, if he see you pretending ignorance?
"This, as I have said, will
rather hurt him, being ignorant of your design. But if we brothers, while
we converse among ourselves, are in any doubt, let a fitting solution be
given by you to our inquiry. For if he see even you hesitating and
doubting, then truly he will think that no one has knowledge of the
R.10.4 -- Free Inquiry.
To this Peter answered: "Let us not concern ourselves about this;
and if indeed it is fitting that he enter the gate of life, God will
afford a fitting opportunity; and there shall be a beginning from God, and
not from man. And therefore, as I have said, let him journey with us, and
hear our discussions; but because I saw you in haste, therefore I said
that opportunity must be sought; and when God shall give it, do you comply
with my advice in what I shall say."
While we were thus talking, a
boy came to tell us that our father was now awake; and when we were
intending to go in to him, he himself came to us, and saluting us with a
kiss, after we had sat down again, he said: "Is it permitted to one
to ask a question, if he wishes it; or is silence enforced, after the
manner of the Pythagoreans?"
Then said Peter: "We do not compel
those who come to us either to keep silence continually, or to ask
questions; but we leave them free to do as they will knowing that he who
is anxious about his salvation, if he feels pain in any part of his soul,
does not suffer it to be silent. But he who neglects his salvation, no
advantage its conferred upon him if he is compelled to ask, excepting this
only, that he may seem to be earnest and diligent. Wherefore, if you wish
to get any information, ask on."
R.10.6 -- Peter's Authority.
"But I should like that one of you, and not Peter, should answer
what I have said; for it is not fitting to take words and instruction at
his hand, with questions; but when he gives a deliverance on any subject,
that should be held without answering again. And therefore let us keep him
as an umpire; so that if at any time our discussion does not come to an
issue, he may declare what seems good to him, and so give an undoubted end
to doubtful matters.
"And now therefore I could believe, content with his
sole opinion, if he expressed any opinion; and this is what I shall do at
last. Yet I wish first to see if it is possible by discussion to find what
is sought. My wish therefore is, that Clement should begin first, and
should show if there is any good or evil in substance or in actions."
H.18.5 -- 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 instead 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."9
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."
H.18.23 -- Simon Retires.
"But you will say, 'He knows that there is no other above him, and on this account he cannot be abandoned.' Thanks, then, to there being no other; but He knows that the state of your mind is one inclined to ingratitude. But if, knowing you to be ungrateful, He welcomes you, and knowing me to be grateful, He does not receive me, He is inconsiderate, according to your own assertion, and does not act reasonably. And thus, Simon, you are not aware that you are the servant of wickedness."
And Simon answered: "Whence, then, has evil arisen? tell us."
And Peter said: "Since today you were the first to go out, and you declared that you would not in future listen to me as being a blasphemer, come
tomorrow, if indeed you wish to learn, and I shall explain the matter to you, and I will permit you to ask me any questions you like, without any dispute."
And Simon said: "I shall do as shall seem good to me." And saying this, he went away.
Now, none of those who entered along with him went out along with him; but, falling at Peter's feet, they begged that they might be pardoned for having been carried away with Simon, and on repenting, to be welcomed. But Peter, admitting those persons who repented, and the rest of the multitudes, laid his hands upon them, praying, and healing those who were sick amongst them; and thus dismissing them, he urged them to return early about dawn. And saying this, and going in with his intimate friends, he made the usual preparations for immediate repose, for it was now evening.
H.19.24 -- Simon Rebuked by Faustus.
And Simon hearing this, said: "Do not imagine that, when I, while questioning you, agreed with you in each topic, I went to the next, as being fully assured of the truth of the previous; but I appeared to yield to your ignorance, that you might go on to the next topic, in order that, becoming acquainted with the whole range of your ignorance, I might condemn you, not through mere conjecture, but from full knowledge.72
Allow me now to retire for three days, and I shall come back and show that you know nothing."
When Simon said this, and was on the point of going out, my father said: "Listen to me, Simon, for a moment, and then go wherever you like. I remember that in the beginning, before the discussion, you accused me of being prejudiced, though as yet you had no experience of me. But now, having heard you discuss in turn, and judging that Peter has the advantage, and now assigning to him the merit of speaking the truth, do I appear to you to judge correctly, and with knowledge;73 or is it not so?
"For if you should say that I have judged correctly, but do not agree, then you are plainly prejudiced, inasmuch as you do not wish to agree, after confessing your defeat.
But if I was not correct in maintaining that Peter has the advantage in the discussion, do you convince us how we have not judged correctly, or you will cease74 to discuss with him before all, since you will always be defeated and agree, and in consequence your own soul will suffer pain, condemned as you will be, and in disgrace, through your own conscience, even if you do not feel shame before all the listeners as the greatest torture; for we have seen you conquered, in fact, and we have heard your own lips confess it.
"Finally, therefore, I am of opinion that you will not return to the discussion, as you promised; but that you may seem not to have been defeated,75 you have promised, when going away, that you will return."
H.19.25 -- Simon Retires. Sophonias Asks Peter to State His Real Opinions in Regard to Evil.
And Simon hearing this, gnashed his teeth for rage, and went away in silence. But Peter (for a considerable portion of the day still remained) laid his hands on the large multitude to heal them; and having dismissed them, went into the house with his more intimate friends, and sat down.
And one of his attendants, of the name of Sophonias, said: "Blessed is God, O Peter, who selected you and instructed76 you for the comfort of the good. For, in truth, you discussed with Simon with dignity and great patience. But we beg of you to discourse to us of evil; for we expect that you will state to us your own genuine belief in regard to
it, -- not, however at the present moment, but tomorrow, if it seems good to you: for we spare you, because of the fatigue you feel on account of your discussion."
And Peter said: "I wish you to know, that he who does anything with
pleasure, finds rest in the very toils themselves; but he who does not do what he wishes, is rendered exceedingly weary by the very rest he takes. Wherefore you confer on me a great rest when you make me discourse on topics which please me."
Content, then, with his disposition, and sparing him on account of his fatigue, we requested him to put the discussion off till the night, when it was his custom to discourse to his genuine friends. And partaking of salt, we turned to sleep.
H.20.1 -- Peter is Willing to Gratify Sophonias.
In the night-time Peter rose up and wakened us, and then sat down in his usual way, and said "Ask me questions about anything you like."1
And Sophonias was the first to begin to speak to him: "Will you explain to us who are eager to learn what is the real truth in regard to evil?"
And Peter said: "I have already explained it in the course of my discussion with Simon; but because I stated the truth in regard to it in combination with other topics, it was not altogether clearly put; for many topics that seem to be of equal weight with the truth afford some kind of knowledge of the truth to the masses. So that, if now I state what I formerly stated to Simon along with many topics, do not imagine that you are not2 honoured with honour equal to his."
And Sophonias said: "You are right; for if you now separate it for us from many of the topics that were then discussed, you will make the truth more evident."
Simon is driven away by Cornelius the Centurion (See biography CORNELIUS (Luke)), who pretends to be arresting all magicians in the name of the emperor of Rome. Simon Magus changes the face of Faustus into his own likeness by smearing it with a magic juice,
in hopes that Faustus will be arrested instead of himself. Peter' strategy is to send Faustus to Antioch to unsay in the person of Simon all the abuse Simon has been pouring on the Apostle there. The people of Antioch in consequence long for Peter's coming,
and nearly put the false Simon to death. Peter restores him to his proper form, and thenceforth they
all live happily. Repeat first Summary
|Recognitions of Clement. (R.)
||Clementine Homilies. (H.)|
|SIMON MAGUS TURNS FAUSTUS FACE TO SIMON'S.|
R.10.52 -- Appion and Anubion.
And when he had said this, and more to the same purpose, and had cured
some who were present who were infirm and possessed of demons, he
dismissed the crowds, while they gave thanks and praised God, charging
them to come to the same place on the following days also for the sake of
hearing. And when we were together at home, and were preparing to eat, one
entering told us that Appion Pleistonices, with Anubion, were lately come
from Antioch, and were lodging with Simon.
Then my father, when he heard
this, rejoiced, and said to Peter: "If you permit me, I should like
to go and salute Appion and Anubion, for they are great friends of mine;
and perhaps I shall be able to persuade Anubion to dispute with Clement on
the subject of Genesis." Then Peter said: "I consent; and I
commend you, because you respect your friends. But consider how all things
occur to you according to your wish by God's providence; for, behold, not
only have the objects of proper affection been restored to you by
the appointment of God, but also the presence of your friends is arranged
Then said my father: "Truly I consider that it is so
as you say." And when he had said this, he went away to Anubion.
H.20.11 -- Arrival of Appion and Annubion.
And as we were going to take our meals,43 some one ran in and said:
"Appion Pleistonices has just come with Annubion from Antioch, and he is lodging with Simon."
And my father hearing this, and rejoicing, said to Peter: "If you permit me, I shall go to salute Appion and
Annubion, who have been my friends from childhood. For perchance I shall persaude Annubion to discuss genesis with Clement."
And Peter said: "I permit you, and I praise you for fulfilling the duties of a friend. But now consider how in the providence of God there come together from all quarters considerations which contribute to your full assurance, rendering the harmony complete. But I say this because the arrival of Annubion happens advantageously for you."
And my father: "In truth, I see that this is the case." And saying this, he went to Simon.
R.10.53 -- A Transformation.
But we, sitting with Peter the whole night, asking questions, and
learning of him on many subjects, remained awake through very delight in
his teaching and the sweetness of his words; and when it was daybreak,
Peter, looking at me and my brothers, said: "I wonder what has
befallen your father."
And while he was speaking my father came in,
and found Peter speaking to us about him. And when he had saluted he began
to apologize, and to explain the reason why he had remained abroad.
we, looking at him, were horrified; for we saw on him the face of Simon,
yet we heard the voice of our father. And when we shrank from him, and
cursed him, my father was astonished at our treating him so harshly and
barbarously. Yet Peter was the only one who saw his natural countenance;
and he said to us: "Why do you curse your father?"
And we, along
with our mother, answered him: "He appears to us to be Simon, though
he has our father's voice."
Then Peter: "You indeed know only
his voice, which has not been changed by the sorceries; but to me also his
face, which to others appears changed by Simon's art, is known to be that
of your father Faustinianus." And looking at my father, he said:
"The cause of the dismay of your wife and your sons is this, -- the
appearance of your countenance does not seem to be as it was, but the face
of the detestable Simon appears in you."
H.20.12 -- Faustus Appears to His Friends with the Face of Simon.
Now all of us who were with Peter asked each other questions the whole of the night, and continued awake, because of the pleasure and joy we derived from what was said. But when at length the dawn began to break, Peter, looking at me and my brothers, said: "I am puzzled to think what your father has been about."
And just as he was saying this, our father came in and caught Peter talking to us of him; and seeing him displeased, he accosted him, and rendered an apology for having slept outside. But we were amazed when we looked at him: for we saw the form of Simon, but heard the voice of our father
And when we were fleeing from him, and abhorring him, our father was astonished at receiving such harsh and hostile treatment from us. But Peter alone saw his natural shape, and said to us: "Why do you in horror turn away from your own father?"
But we and our mother said: "It is Simon that we see before us, with the voice of our father."
And Peter said: "You recognise only his voice, which is unaffected by magic; but as my eyes also are unaffected by magic, I can see his form as it really is, that he is not Simon, but your father
Then, looking to my father, he said: "It is not your own true form that is seen by them, but that of Simon, our deadliest foe, and a most impious man."44
H.20.14 -- The Change in the Form of Faustus Caused by Simon.
When the person who had gone before gave this report, Peter looked to my father, and said: "You hear, Faustus; the change in your form has been caused by Simon the magician, as is now evident. For, thinking that a servant48 of the emperor was seeking him to punish him, he became afraid and fled, putting you into his own shape, that if you were put to death, your children might have sorrow."
When my father heard this, he wept and lamented, and said: "You have conjectured rightly, Peter. For Annubion, who is my dear friend,49 hinted his design to me; but I did not believe him, miserable man that I am,50 since I deserved to suffer."
R.10.54 -- Excitement in Antioch.
And while he was thus speaking, one of those returned who had gone
before to Antioch, and said to Peter: "I wish you to know, my lord
Peter, that Simon at Antioch, doing many signs and prodigies in public,
has inculcated upon the people nothing but what tends to excite hatred
against you, calling you a magician, a sorcerer, a murderer; and to such
an extent has he stirred up hatred against you, that they greatly desire,
if they can find you anywhere, even to devour your flesh. And therefore we
who were sent before, seeing the city greatly moved against you, met
together in secret, and considered what ought to be done."
R.10.55 -- A Stratagem.
"And when we saw no way of getting out of the difficulty, there
came Cornelius the centurion, being sent by Caesar to the president of
Caesarea on public business. Him we sent for alone, and told him the
reason why we were sorrowful, and entreated him that, if he could do
anything, he should help us. Then he most readily promised that he would
straightway put him to flight, if only we would aid his plans.
"And when we
promised that we would be active in doing everything, he said, 'Caesar has
ordered sorcerers to be sought out and destroyed in the city of Rome and
through the provinces, and a great number of them have been already
destroyed. I shall therefore give out, through my friends, that I am come
to apprehend that magician, and that I am sent by Caesar for this purpose,
that he may be punished with the rest of his fraternity. Let your people,
therefore, who are with him in disguise, intimate to him, as if they had
heard it from some quarter, that I am sent to apprehend him; and when he
hears this, he is sure to take to flight. Or if you think of anything
better, tell me. Why need I say more?'
"It was so done by those of ours who
were with him, disguised for the purpose of acting as spies on him. And
when Simon learned that this was come upon him, he received the
information as a great kindness conferred upon him by them, and took to
flight. He therefore departed from Antioch, and, as we have heard, came
hither with Athenodorus."
R.10.56 -- Simon's Design in the Transformation.
"All we, therefore, who went before you, considered that in the
meantime you should not go up to Antioch, till we see if the hatred of you
which he has sown among the people be in any degree lessened by his
When he who had come from Antioch had imparted this
information, Peter, looking to our father, said, "Faustinianus, your
countenance has been transformed by Simon Magus, as is evident; for he,
thinking that he was being sought for by Caesar for punishment, has fled
in terror, and has placed his own countenance upon you, if haply you might
be apprehended instead of him, and put to death, that so he might cause
sorrow to your sons."
But my father, when he heard this, crying out,
said with tears: "You have judged rightly, O Peter: for Anubion also,
who is very friendly with me, began to inform me in a certain mysterious
way of his plots; but unhappily I did not believe him, because I had done
him no harm."
H.20.15 -- The Repentance of Faustus.
When my father said this, after no long time Annubion came51 to us to announce to us the flight of Simon, and how that very night he had hurried to Judaea. And he found our father wailing, and with lamentations saying:
"Alas, alas! unhappy man! I did not believe when I was told that he was a magician. Miserable man that I am! I have been recognised for one day by my wife and children, and have speedily gone back to my previous sad condition when I was still ignorant."
And my mother lamenting, plucked her hair; and we groaned in distress on account of the transformation of our father, and could not comprehend what in the world it could be. But Annubion stood speechless, seeing and hearing these things; while Peter said to us, his children, in the presence of all:
"Believe me, this is Faustus your father. Wherefore I urge you to attend to him as being your father. For God will vouchsafe some occasion for his putting off the shape of Simon, and exhibiting again distinctly that of your father."
And saying this, and looking to my father, he said: "I permitted you to salute Appion and Annubion, since you asserted that they were your friends from childhood, but I did not permit you to associate with the magician Simon."
R.10.57 -- Great Grief.
And when all of us, along with my father, were agitated with sorrow and
weeping, meantime Anubion came to us, intimating to us that Simon had fled
during the night, making for Judaea. But seeing our father lamenting and
bewailing himself, and saying, "Wretch that I am, not to believe when
I heard that he is a magician! What has befallen wretched me, that on one
day, being recognised by my wife and my sons, I have not been able to
rejoice with them, but have been rolled back to the former miseries which
I endured in my wandering!" -- but my mother, tearing her dishevelled
hair, bewailed much more bitterly, -- we also, confounded at the change of
our father's countenance, were, as it were, thunderstruck and beside
ourselves, and could not understand what was the matter. But Anubion,
seeing us all thus afflicted, stood like one dumb.
Then Peter, looking at
us his sons, said: "Believe me that this is your very father;
wherefore also I charge you that you respect him as your father. For God
will afford some opportunity on which he shall be able to put off the
countenance of Simon, and to recover the manifest figure of your father --
that is, his own."
R.10.58 -- How It All Happened.
Then, turning to my father, he said: "I gave you leave to salute
Appion and Anubion, who, you said, were your friends from boyhood, but not
that you should speak with Simon."
Then my father said: "I
confess I have sinned."
Then said Anubion: "I also with him beg
and entreat of you to pardon the old man -- good and noble man as he is. He
was unhappily seduced and imposed upon by the magician in question; for I
will tell you how the thing was done. When he came to salute us, it
happened that at that very time we were standing around him, hearing him
tell that he intended to flee away that night, for that he had heard that
some persons had come even to this city of Laodicea to apprehend him by
command of the emperor, but that he wished to turn all their rage against
this Faustinianus, who has lately come hither.
"And he said to us: 'Only
you make him sup with us, and I shall compound a certain ointment, with
which, when he has supped, he shall anoint his face, and from that time he
shall seem to all to have my countenance. But you first anoint your faces
with the juice of a certain herb, that you may not be deceived as to the
change of his countenance, so that to all except you he shall seem to be
H.20.16 -- Why Simon Gave to Faustus His Own Shape.
And my father said: "I have sinned; I confess it."
And Annubion said: "I also along with him beg you to forgive the noble and good old man who has been deceived: for the unfortunate man has been the sport of that notorious fellow. But I shall tell you how it took place.52 The good old man came to salute us. But at that very hour we who were there happened to be listening to Simon, who wished to run away that night, for he had heard that some people had come to Laodicea in search of him by the command of the emperor.
"But as Faustus was entering, he turned53 his own rage on him, and thus addressed us:
'Make him, when he comes, share your meals; and I will prepare an ointment, so that, when he has supped, he may take some of it, and anoint his face with it, and then he will appear to all to have my shape. But I will anoint you with the juice54 of some plant, and then you will not be deceived by his new55 shape; but to all others Faustus will seem to be Simon.'
R.10.59 -- A Scene of Mourning.
"And when he said this, I said to him, 'And what advantage will
you gain from this deed?' Then Simon said: 'In the first place, that those
who are seeking me may lay hold on him, and so give over the search for
me. But if he be punished by Caesar, that his sons may have much sorrow,
who forsook me, and fled to Peter, and are now his assistants.'
confess to you, Peter, what is true. I did not dare then tell Faustinianus;
but neither did Simon give us opportunity of speaking with him in private,
and disclosing to him fully Simon's design. Meantime, about the middle of
the night, Simon has fled away, making for Judaea. And Athenodorus and
Appion have gone to convoy him; but I pretended bodily indisposition, that
I might remain at home, and make him return quickly to you, if haply he
may in any way be concealed with you, lest, being seized by those who are
inquest of Simon, he be brought before Caesar, and perish without cause. And now, in my anxiety about him, I have come to see him, and to return
before those who have gone to convoy Simon come back."
And turning to
us, Anubion said: "I, Anubion, indeed see the true countenance of
your father, because I was previously anointed by Simon himself, as I have
told you, that the real face of Faustinianus might appear to my eyes;
whence I am astonished and wonder at the art of Simon Magus, because you
standing here do not recognise your father." And while my father and
mother, and all of us, wept for the things which had befallen, Anubion,
moved with compassion, also wept.
H.20.17 -- Annubion's Services to Faustus.
"And while he stated this beforehand, I said, 'What, then, is the advantage you now expect to get from such a contrivance?'
"And Simon said, 'First, those who seek me, when they apprehend him, will give up the search after me. But if he be executed by the hand of the emperor, very great sorrow will fall upon his children, who left me, and fleeing to Peter, now aid him in his work.'
"And now, Peter, I confess the truth to you: I was prevented by fear of Simon from informing Faustus of this. But Simon did not give us an opportunity for private conversation, lest some one of us might reveal56 to him the wicked design of Simon. Simon then rose up in the middle of the night and fled to Judaea, convoyed by Appion and Athenodorus.
"Then I pretended that I was sick, in order that, remaining after they had gone, I might make Faustus go back immediately to his own people, if by any chance he might be able, by being concealed with you, to escape observation, lest, being caught as Simon by those who were in search of Simon, he might be put to death through the wrath of the emperor. At the dead of night, therefore, I sent him away to you; and in my anxiety for him I came by night to see him, with the intention of returning before those who convoyed Simon should return."
And looking to us, he said: "I, Annubion, see the true shape of your father; for I was anointed, as I related to you before, by Simon himself, that the true shape of Faustus might be seen by my eyes. Astonished, therefore, I exceedingly wonder at the magic power of Simon, in that standing57 you do not recognise your own father."
And while our father and our mother and we ourselves wept on account of the calamity common to all of us, Annubion also through sympathy wept with us.
|PETER SENDS FAUSTUS WHO STILL HAS THE FACE OF SIMON MAGUS, |
WITH HIS WIFE AND NICETA AND AQUILA TO ANTIOCH.
R.10.60 -- A Counterplot.
Then Peter, moved with compassion, promised that he would restore the
face of our father, saying to him: "Listen, Faustinianus: As soon as
the error of your transformed countenance shall have conferred some
advantage on us, and shall have subserved the designs which we have in
view, then I shall restore to you the true form of your countenance; on
condition, however, that you first despatch what I shall command you."
And when my father promised that he would with all his might
fulfil everything that he might charge him with, provided only that he
might recover his own countenance, Peter thus began: "You have heard
with your own ears, that one of those who had been sent before has
returned from Antioch, and told us how Simon, while he was there, stirred
up the multitudes against me, and inflamed the whole city into hatred of
me, declaring that I am a magician, and a murderer, and a deceiver, so
that they are eager, if they see me, even to eat my flesh. Do therefore
what I tell you: leave Clement with me, and go before us to Antioch, with
your wife, and your sons Faustus and Faustinus. And I shall also send
others with you, whom I think fit, who shall observe whatsoever I command
H.20.18 -- Peter Promises to Restore to Faustus His Own Shape.
Then Peter promised to us to restore the shape of our father, and he said to him: "Faustus, you heard how matters stand with us. When, therefore, the deceptive shape which invests you has been useful to us, and you have assisted us in doing what I shall tell you to do, then I shall restore to you your true form, when you have first performed my commands."
And when my father said, "I shall do everything that is in my power most willingly; only restore to my own people my own
Peter answered, "You yourself heard with your own ears how those who went before me came back from Antioch, and said that Simon had been there, and had strongly excited the multitudes against me by calling me a magician and a murderer, a deceiver and a juggler, to such an extent that all the people there were eager to taste my flesh. You will do, then, as I tell you. You will leave Clement with me, and you will go before us into Antioch with your wife, and your sons Faustinus and Faustinianus. And some others will accompany you whom I deem capable of helping forward my design."
R.10.61 -- A Mine Dug.
"When therefore you come with them to Antioch, as you will be
thought to be Simon, stand in a public place, and proclaim your
repentance, and say: 'I Simon declare to you, and confess that all that I
said concerning Peter was false: for he is neither a seducer, nor a
magician, nor a murderer, nor any of the things that I spoke against him;
but I said all these things under the instigation of madness. I therefore
entreat you, even I myself, who erewhile gave you causes of hatred against
him, that you think no such thing concerning him.
"But lay aside your
hatred cease from your indignation; because he is truly sent by God for
the salvation of the world -- a disciple and apostle of the true Prophet.
Wherefore I advise, exhort, and charge you that you hear him, and believe
him when he preaches to you the truth, lest haply, if you despise him,
your very city suddenly perish.
"But I will tell yon why I now make this
confession to you. This night an angel of God rebuked me for my
wickedness, and scourged me terribly, because was an enemy to the herald
of the truth. Therefore I entreat you, that even if I myself should ever
again come to you, and attempt to say anything against Peter, you will not
receive nor believe me. For I confess to you, I was a magician, a seducer,
a deceiver; but I repent, for it is possible by repentance to blot out
former evil deeds.'"
H.20.19 -- Peter's Instructions to Faustus.
"When you are with these in Antioch, while you look like Simon, proclaim publicly your repentance, saying,
'I Simon proclaim this to you: I confess58 that all my statements in regard to Peter are utterly false;59 for he is not a deceiver, nor a murderer, nor a juggler; nor are any of the evil things true which I, urged on by wrath, said previously in regard to him. I myself therefore beg of you, I who have been the cause of your hatred to him, cease from hating him; for he is the true apostle of the true Prophet that was sent by God for the salvation of the world. Wherefore also I counsel you to believe what he preaches;60 for if you do not, your whole city will be utterly destroyed. Now I wish you to know for what reason I have made this confession to you. This night angels of God scourged me, the impious one, terribly, as being an enemy to the herald of the truth. I beseech you, therefore, do not listen to me, even if I myself should come at another time and attempt to say anything against Peter. For I confess to you I am a magician, I am a deceiver, I am a juggler. Yet perhaps it is possible for me by repentance to wipe out the sins which were formerly committed by me.'"
R.10.62 -- A Case of Conscience.
When Peter made this intimation to my father, he answered: "I know
what you wish; do not trouble yourself further: for I understand and know
what I am to undertake when I come to the place."
And Peter gave him
further instruction, saying: "When therefore you come to the place,
and see the people turned by your discourse, and laying aside their
hatred, and returning to their longing for me, send and tell me, and I
shall come immediately; and when I come, I shall without delay set you
free from this strange countenance, and restore to you your own, which is
known to all your friends."
And having said this, he ordered my
brothers to go with him, and at the same time our mother Matthidia, and
some of our friends. But my mother refused to go along with him, and said:
"It seems as if I should be an adulteress if I were to associate with
the countenance of Simon; but if I be compelled to go along with him, it
is at all events impossible that I can lie in the same bed with him; but I
do not know if I can consent even to go with him." And when she
Anubion began to exhort her, saying: "Believe me and
Peter. But does not even his voice persuade you that he is your husband
Faustinianus, whom truly I love not less than you do? And, in short, I
also myself shall come with you." And when Anubion had said this, my
mother promised that she would go with him.
H.20.20 -- Faustus, His Wife, and Sons, Prepare to Go to Antioch.
When Peter suggested this, my father said: "I know what you want; wherefore take no trouble. For assuredly I shall take good care, when I reach that place, to make such statements in regard to you as I ought to make."
And Peter again suggested: "When, then, you perceive the city changing from its hatred of me, and longing to see me, send information to me of this, and I shall come to you immediately. And when I arrive there, that same day I shall remove the strange shape which now invests you, and I shall make your own unmistakeably visible to your own people and to all others."
Saying this, he made his sons, my brothers, and our mother Mattidia to go along with him; and he also commanded some of his more intimate acquaintances to accompany him. But my mother was61 unwilling to go with him, and said: "I seem to be an adulteress if I associate with the shape of Simon; but if I shall be compelled to go along with him,62 it is impossible for me to recline on the same couch with him! But I do not know if I shall be persuaded to go along with him."
And while she was very unwilling to go, Annubion urged her, saying: "Believe me and Peter, and the very voice itself, that this is Faustus your husband, whom I love not less than you. And I myself will go63 along with him." When Annubion said this, our mother promised to go with him.
R.10.63 -- A Pious Fraud.
Then said I: "God arranges our affairs to our liking; for we have
with us Anubion an astrologer, with whom, if we come to Antioch, we shall
dispute with all earnestness on the subject of Genesis." And when our
father had set out, after the middle of the night, with those whom Peter
had ordered to accompany him, and with Anubion; in the morning, before
Peter went to the discussion, those men returned who had convoyed Simon,
namely Appion and Athenodorus, and came to us inquiring after my father.
But Peter, when he was informed of their coming, ordered them to enter.
And when they were seated, they asked, "Where is Faustinianus?" Peter answered: "We do not know; for since the evening that he
went to you, no one of his friends has seen him. But yesterday morning
Simon came inquiring for him; and because we gave him no answer, I know
not what he meant, but he said that he was Faustinianus. But when nobody
believed him, he went and lamented, and threatened that he would destroy
himself; and afterwards he went away towards the sea."
H.20.21 -- Appion and Athenodorus Return in Quest of Faustus.
But Peter said: "God arranges our affairs in a most satisfactory manner;64 for we have with us Annubion the astrologer.65 For when we arrive at Antioch, he will in future discourse regarding genesis, giving us his genuine opinions as a friend."
Now when, after midnight, our father hurried with those whom Peter had ordered to go along with him and with Annubion to Antioch, which was near, early next day, before Peter went forth to discourse, Appion and Athenodorus, who had convoyed Simon, returned to Laodicea in search of our father. But Peter, ascertaining the fact, urged them to enter.
And when they came in and sat down, and said, "Where is Faustus?"
Peter answered: "We know not; for since the evening, when he went to you, he has not been seen by his kinsmen. But yesterday morning Simon came in search of him; and when we made no reply to him, something seemed to come over him,66 for he called himself Faustus; but not being believed, he wept and lamented, and threatened to kill himself, and then rushed out in the direction of the sea."
R.10.64 -- A Competition in Lying.
When Appion heard this, and those who were with him, they raised a
great howling, saying: "Why have you done this? Why did you not
And when Athenodorus was going to tell me that it was
my father Faustinianus himself, Appion prevented him, and said: "We
have learned from some one that he has gone with Simon, and that at the
entreaty of Faustinianus himself, being unwilling to see his sons, because
they are Jews. When therefore we heard this, we came to inquire after him
here; but since he is not here, it appears that he must have spoken truly
who told us that he has gone with Simon. This, therefore, we tell
But I Clement, when I understood the designs of Peter, that he
wished to make them suppose that the old man would be required at their
hands, so that they might be afraid and flee away, I began to aid his
design, and said to Appion: "Listen, dear Appion: what we believe to
be good, we wish to deliver to our father also; but if he will not receive
it, but rather, as you say, flees away through abhorrence of us -- it may
perhaps be harsh to say so -- we care nothing about him." And when I had
said this, they departed, cursing my cruelty, and followed the track of
Simon, as we learned on the following day.
H.20.22 -- Appion and Athenodorus Return to Simon.
When Appion and those who were with him heard this, they howled and lamented, saying: "Why did you not receive him?"
And when at the same time Athenodorus wished to say to me, "It was Faustus, your father;"
Appion anticipated him, and said, "We learned from some one that Simon, finding him, urged him to go along with him,67 Faustus himself entreating him, since he did not wish to see his sons after they had become Jews. And hearing this, we came, for his own sake, in search of him. But since he is not here, it is plain that he spake the truth who gave us the information which we, hearing it from him, have given to you."
And I Clement, perceiving the design of Peter, that he wished to beget a suspicion in them that he intended to look out among them for the old man, that they might be afraid and take to flight, assisted in his design, and said to Appion: "Listen to me, my dearest Appion. We were eager to give to him, as being our father, what we ourselves deemed to be good. But if he himself did not wish to receive it, but, on the contrary, fled from us in horror, I shall make a somewhat harsh remark,
'Nor do we care for him.'"
And when I said this, they went away, as if irritated by my savageness; and, as we learn next day, they went to Judaea in the track of Simon.
R.10.65 -- Success of the Plot.
Meantime, while Peter was daily, according to his custom, teaching the
people, and working many miracles and cures, after ten days came one of
our people from Antioch, sent by my father, informing us how my father
stood in public, accusing Simon, whose face indeed he seemed to wear, and
extolling Peter with unmeasured praises, and commending him to all the
people, and making them long for him, so that all were changed by his
speech, and longed to see him; and that many had come to love Peter so
much, that they raged against my father in his character of Simon, and
thought of laying hands on him, because he had done such wrong to Peter!
"Wherefore," said he, "make haste, lest haply he be
murdered; for be sent me with speed to you, being in great fear, to ask
you to come without delay, that you may find him alive, and also that you
may appear at the favourable moment, when the city is growing in affection
He also told us how, as soon as my father entered the
city of Antioch, the whole people were gathered to him, supposing him to
be Simon; and he began to make public confession to them all, according to
what the restoration of the people demanded: for all, as many as came,
both noble and common, both rich and poor, hoping that some prodigies
would be wrought by him in his usual way, he addressed thus: --
R.10.66 -- Truth Told by Lying Lips.
"It is long that the divine patience bears with me, Simon the most
unhappy of men; for whatever you have wondered at in me was done, not by
means of truth, but by the lies and tricks of demons, that I might subvert
your faith and condemn my own soul.
"I confess that all things that I said
about Peter were lies; for he never was either a magician or a murderer,
but has been sent by God for the salvation of you all; and if from this
hour you think that he is to be despised, be assured that your very city
may suddenly be destroyed.
"But, you will ask, what is the reason
that I make this confession to you of my own accord? I was vehemently
rebuked by an angel of God this night, and most severely scourged, because
I was his enemy. I therefore entreat you, that if from this hour even I
myself shall ever open my mouth against him, you will drive me from your
sight; for that foul demon, who is an enemy to the salvation of men,
speaks against him through my mouth, that you may not attain to life by
"For what miracle could the magic art show you through me? I
made brazen dogs bark, and statues move, men change their appearances, and
suddenly vanish from men's sight; and for these things you ought to have
cursed the magic art, which bound your souls with devilish fetters, that I
might show you a vain miracle, that you might not believe Peter, who cures
the sick in the name of Him by whom he is sent, and expels demons, and
gives sight to the blind, and restores health to the palsied, and raises
R.10.67 -- Faustinianus is Himself Again.
Whilst he made these and similar statements, the people began to curse
him, and to weep and lament because they had sinned against Peter,
believing him to be a magician or wicked man. But the same day, at
evening, Faustinianus had his own face restored to him, and the appearance
of Simon Magus left him.
Now Simon, hearing that his face on Faustinianus
had contributed to the glory of Peter, came in haste to anticipate Peter,
and intending to cause by his art that his likeness should be taken from
Faustinianus, when Christ had already accomplished this according to the
word of His apostle. But Niceta and Aquila, seeing their father's face
restored after the necessary proclamation, gave thanks to God, and would
not suffer him to address the people any more.
|PETER COMES TO ANTIOCH HAVING RESTORED THE FACE OF FAUSTUS.|
R.10.68 -- Peter's Entry into Antioch.
But Simon began, though secretly, to go amongst his friends and
acquaintances, and to malign Peter more than before. Then all spat in his
face, and drove him from the city, saying: "You will be chargeable
with your own death, if you think of coming hither again, speaking against
These things being known at Laodicea, Peter
ordered the people to meet on the following day; and having ordained one
of those who followed him as bishop over them, and others as presbyters,
and having baptized multitudes, and restored to health all who were
troubled with sicknesses or demons, he stayed there three days longer; and
all things being properly arranged, he bade them farewell, and set out
from Laodicea, being much longed for by the people of Antioch.
whole city began to hear, through Niceta and Aquila, that Peter was
coming. Then all the people of the city of Antioch, hearing of Peter's
arrival, went to meet him, and almost all the old men and the nobles came
with ashes sprinkled on their heads, in this way testifying their
repentance, because they had listened to the magician Simon, in opposition
to his preaching.
H.20.23 -- Peter Goes to Antioch
Now, when ten days had passed away, there came one of our people68 from our father to announce to us how our father stood forward publicly in the shape of Simon, accusing him;69 and how by praising Peter he had made the whole city of Antioch long for him: and in consequence of this, all said that they were eager to see him, and that there were some who were angry with him as being Simon, on account of their surpassing affection for Peter, and wished to lay hands on Faustus, believing he was Simon.
Wherefore he, fearing that he might be put to death, had sent to request Peter to come immediately if he wished to meet him alive, and to appear at the proper time to the city, when it was at the height of its longing for him.70 Peter, hearing this, called the multitude together to deliberate, and appointed one of his attendants bishop; and having remained three days in Laodicea baptizing and healing, he hastened to the neighboring city of Antioch. Amen.
R.10.69 -- Peter's Thanksgiving.
Stating these and such like things, they bring to him those distressed
with sicknesses, and tormented with demons, paralytics also, and those
suffering diverse perils; and there were an infinite number of sick people
collected. And when Peter saw that they not only repented of the evil
thoughts they had entertained of him through means of Simon, but also that
they showed so entire faith in God, that they believed that all who
suffered from every sort of ailment could be healed by him, he spread out
his hands towards heaven, pouring out prayers with tears, and gave thanks
to God, saying: "I bless thee, O Father, worthy of all praise, who
hast deigned to fulfil every word and promise of Thy Son, that every
creature may know that Thou alone art God in heaven and in earth."
R.10.70 -- Miracles.
With such sayings, he went up on a height, and ordered all the
multitude of sick people to be ranged before him, and addressed them all
in these words: "As you see me to be a man like to yourselves, do not
suppose that you can recover your health from me, but through Him who,
coming down from heaven, has shown to those who believe in Him a perfect
medicine for body and soul. Hence let all this people be witnesses to your
declaration, that with your whole heart you believe in the Lord Jesus
Christ, that they may know that themselves also may be saved by Him."
And when all the multitude of the sick with one voice cried out that He is
the true God whom Peter preaches, suddenly an overpowering light of the
grace of God appeared in the midst of the people; and the paralytics being
cured, began to run to Peter's feet, the blind to shout on the recovery of
their sight, the lame to give thanks on regaining the power of walking,
the sick to rejoice in restored health; some even who were barely alive,
being already without consciousness or the power of speech, were raised
up; and all the lunatics, and those possessed of demons, were set free.
R.10.71 -- Success.
So great grace of His power did the Holy Spirit show on that day, that
all, from the least to the greatest, with one voice confessed the Lord;
and not to delay you with many words, within seven days, more than ten
thousand men, believing in God, were baptized and consecrated by
sanctification: so that Theophilus, who was more exalted than all the men
of power in that city, with all eagerness of desire consecrated the great
palace of his house under the name of a church, and a chair was placed in
it for the Apostle Peter by all the people; and the whole multitude
assembling daily to hear the word, believed in the healthful doctrine
which was avouched by the efficacy of cures.
R.10.72 -- Happy Ending.
Then I Clement, with my brothers and our mother, spoke to our father,
asking him whether any remnants of unbelief remained in him. And he said:
"Come, and you shall see, in the presence of Peter, what an increase
of faith has grown in me."
Then Faustinianus approached, and fell
down at Peter's feet, saying: "The seeds of your word, which the
field of my mind has received, are now sprung up, and have so advanced to
fruitful maturity, that nothing is wanting but that you separate me from
the chaff by that spiritual reaping-hook of yours, and place me in the
garner of the Lord, making me partaker of the divine table."
Peter, with all alacrity grasping his hand, presented him to me Clement,
and my brothers, saying: "As God has restored your sons to you, their
father, so also your sons restore their father to God."
proclaimed a fast to all the people, and on the next Lord's day he
baptized him; and in the midst of the people, taking occasion from his
conversion, he related all his fortunes, so that the whole city received
him as an angel, and paid him no less honour than they did to the apostle.
And these things being known, Peter ordered the people to meet on the
following day; and having ordained one of his followers as bishop, and
others as presbyters, he baptized also a great number of people, and
restored to health all who had been distressed with sicknesses.
***Go to Clementine Index***
|Recognitions of Clement. (R.)
||Clementine Homilies. (H.)|
***Go to Customs Index***
R.2.71 -- Separation from the Unclean.
But Peter, most benignantly regarding me, lest haply that separation might cause me sorrow, says to me: "It is not from pride, O Clement, that I do not eat with those who have not yet been purified; but I fear lest perhaps I should injure myself, and do no good to them.72
"For this I would have you know for certain, that every one who has at any time worshipped idols, and has adored those whom the pagans call gods, or has eaten of the things sacrificed to them, is not without an unclean spirit; for he has become a guest of demons, and has been partaker with that demon of which he has formed the image in his mind, either through fear or love.73
"And by these means he is not free from an unclean spirit, and therefore needs the purification of baptism, that the unclean spirit may go out of him, which has made its abode in the inmost affections of his soul, and what is worse, gives no indication that it lurks within, for fear it should be exposed and expelled."
H.13.4 -- 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."
R.2.72 -- The Remedy.
"For these unclean spirits love to dwell in the bodies of men, that they may fulfil their own desires by their service, and, inclining the motions of their souls to those things which they themselves desire, may compel them to obey their own lusts, that they may become wholly vessels of demons.74 One of whom is this Simon, who is seized with such disease, and cannot now be healed, because he is sick in his will and purpose. Nor does the demon dwell in him against his will; and therefore, if any one would drive it out of him, since it is inseparable from himself, and, so to speak, has now become his very soul, he should seem rather to kill him, and to incur the guilt of manslaughter.
"Let no one of you therefore be saddened at being separated from eating with us, for every one ought to observe that it is for just so long a time as he pleases. For he who wishes soon to be baptized is separated but for a little time, but he for a longer who wishes to be baptized later. Every one therefore has it in his own power to demand a shorter or a longer time for his repentance; and therefore it lies with you, when you wish it, to come to our table; and not with us, who are not permitted to take food with any one who has not been baptized. It is rather you, therefore, who hinder us from eating with you, if you interpose delays in the way of your purification, and defer your baptism."
Having said thus, and having blessed, he took food. And afterwards, when he had given thanks to God, he went into the house and went to bed; and we all did the like, for it was now night.
R.5.36b -- Conclusion of Discourse.
Therefore, when the crowds had departed, Peter washed his body in the
waters which ran through the garden, with as many of the others as chose
to do so; and then ordered the couches to be spread on the ground under
a very shady tree, and directed us to recline according to the order
established at Caesarea.
And thus, having taken food and given thanks to
God after the manner of the Hebrews, as there was yet some portion of
the day remaining, he ordered us to question him on any matters that we
pleased. And although we were with him twenty in all, he explained to
every one whatever he pleased to ask of him; the particulars of which I
set down in books and sent to you some time ago. And when evening came
we entered with him into the lodging, and went to sleep, each one in his
R.7.29 -- "Nothing Common or Unclean."
Therefore, when our mother had risen from her sleep, Peter began to address her, saying: "I wish you to know, O woman an observance of our religion. We worship one God, who made the world, and we keep His law, in which He commands us first of all to worship Him, and to reverence His name, to honour our parents, and to preserve chastity and uprightness.
"But this also we observe, not to have a common table with Gentiles, unless when they believe, and on the reception of the truth are baptized, and consecrated by a certain threefold invocation of the blessed name; and then we eat with them.10 Otherwise, even if it were a father or a mother, or wife, or sons, or brothers, we cannot have a common table with them.
"Since, therefore, we do this for the special cause of religion, let it not seem hard to you that your son cannot eat with you, until you have the same judgment of the faith that he has."
|Recognitions of Clement. (R.)
||Clementine Homilies. (H.)|
***Go to Customs Index***
H.3.73a -- Baptisms.
And having thus spoken, he afterwards said: "Whoever of you wish to be baptized, begin from
tomorrow to fast, and have hands laid upon you day by day, and inquire about what matters you please. For I mean still to remain with you ten days."
R.7.34 -- Baptism Must Be Preceded by Fasting.
When Niceta had spoken thus, our mother fell down at Peter's feet, entreating and beseeching him that both herself and her hostess might be baptized without delay; "that," said she, "I may not even for a single clay suffer the loss of the company and society of my sons." In like manner, we her sons also entreated Peter.
But he said: "What! Do you think that I alone am unpitiful, and that I do not wish you to enjoy your mother's society at meals? But she must fast at least one day first, and so be baptized; and this because I have heard from her a certain declaration, by which her faith has been made manifest to me, and which has given evidence of her belief; otherwise she must have been instructed and taught many days before she could have been baptized."
R.7.35 -- Desiring the Salvation or Others.
Then said I: "I pray you, my lord Peter, tell us what is that declaration which you say afforded you evidence of her faith?"
Then Peter: "It is her asking that her hostess, whose kindnesses she wishes to requite, may be baptized along with her. Now she would not ask that this grace be bestowed upon her whom she loves, unless she believed that there is some great boon in baptism. Whence, also, I find fault with very many, who, when they are themselves baptized and believe, yet do nothing worthy of faith with those whom they love, such as wives, or children, or friends, whom they do not exhort to that which they themselves have attained, as they would do if indeed they believed that eternal life is thereby bestowed. In short, if they see them to be sick, or to be subject to any danger bodily, they grieve and mourn, because they are sure that in this destruction threatens them.
"So, then, if they were sure of this, that the punishment of eternal fire awaits those who do not worship God, when would they cease warning and exhorting? Or, if they refused, how would they not mourn and bewail them, being sure that eternal torments awaited them? Now, therefore, we shall send for that woman at once, and see if she loves the faith of our religion; and as we find, so shall we act. But since your mother has judged so faithfully concerning baptism, let her fast only one day before baptism."
R.3.67 -- Invitation to Baptism.
When he had given them these and such like precepts, he made
proclamation to the people, saying: "Since I have resolved to stay
three months with you, if any one desires it, let him be baptized; that,
stripped of his former evils, he may for the future, in consequence of
his own conduct, become heir of heavenly blessings, as a reward for his
"Whosoever will, then, let him come to Zacchaeus and give
his name to him, and let him hear from him the mysteries of the kingdom
of heaven. Let him attend to frequent fastings, and approve himself in
all things, that at the end of these three months he may be baptized on
the day of the festival. But every one of you shall be baptized in ever
flowing waters, the name of the Trine Beatitude being invoked over him;
he being first anointed with oil sanctified by prayer, that so at
length, being consecrated by these things, he may attain a perception of
H.3.73a. -- Baptisms
And having thus spoken, he afterwards said : "Whoever of you wish to be baptized, begin from
to-morrow to fast, and have hands laid upon you
day by day, and inquire about what matters
you please. For I mean still to remain with you
H.11.35 -- "Beware of False Prophets."
Then after three months were fulfilled, he ordered me to fast for several days, and then brought me to the fountains that are near to the sea, and baptized me as in ever-flowing water. Thus, therefore, when our brethren rejoiced at my God-gifted regeneration, not many days after he turned to the elders in presence of all the church, and charged them, saying:
"Our Lord and Prophet, who hath sent us, declared to us that the wicked one, having disputed with Him forty days, and having prevailed nothing against Him, promised that he would send apostles from amongst his subjects, to deceive. Wherefore, above all, remember to shun apostle or teacher or prophet who does not first accurately compare his preaching with that of James, who was called the brother of my Lord, and to whom was entrusted to administer the church of the Hebrews in
Jerusalem, -- and that even though he come to you with witnesses:14 lest the wickedness which disputed forty days with the Lord, and prevailed nothing, should afterwards, like lightning falling from heaven upon the earth, send a preacher to your injury, as now he has sent Simon upon us, preaching, under pretence of the truth, in the name of the Lord, and sowing error.
"Wherefore He who hath sent us, said, 'Many shall come to me in sheep's clothing, but inwardly they are ravening wolves. By their fruits ye shall know them.'"
H.13.9 -- 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
day 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."
H.13.10 -- 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.13
"For if they had believed that God grants eternal life with good works on the acceptance of baptism,14 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;15 and so, according to her state of mind, shall we do what ought to be done."
H.13.11 -- Mattidia Has Unintentionally Fasted One Day.
"But since your mother has real confidence in the efficacy of baptism,16 let her fast at least one day before her baptism."
But she swore: "During the two past days, while I related to the woman17 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."
Aquila, who must rather be called Faustinianus18 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,19 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."
H.13.12 -- 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.
R.7.36 -- The Sons' Pleading.
But she declared with an oath, in presence of my lord Peter's wife, that from the time she recognised her son, she had been unable to take any food from excess of joy, excepting only that yesterday she drank a cup of water. Peter's wife also bore witness, saying that it was even so. Then Aquila said: "What, then, hinders her being baptized?"
Then Peter, smiling, said: "But this is not the fast of baptism, for it was not done in order to baptism."
Then Niceta said: "But perhaps God, wishing that our mother, on our recognition, should not be separated even for one day from participation of our table, pre-ordained this fasting. For as in her ignorance she preserved her chastity, that it might profit her in order to the grace of baptism; so she fasted before she knew the reason of fasting, that it might profit her in order to baptism, and that immediately, from the beginning of our acquaintance, she might enjoy communion of the table with us."
R.7.37 -- Peter Inexorable.
Then said Peter:11 "Let not the wicked one prevail against us, taking occasion from a mother's love; but let you, and me with you, fast this day along with her, and to-morrow she shall be baptized: for it is not right that the precepts of truth be relaxed and weakened in favour of any person or friendship.
"Let us not shrink, then, from suffering along with her, for it is a sin to transgress any commandment. But let us teach our bodily senses, which are without us, to be in subjection to our inner senses; and not compel our inner senses, which savour the things that be of God, to follow the outer senses, which savour the things that be of the flesh.
"For to this end also the Lord commanded, saying:
'Whosoever shall look upon a woman to lust after her, hath committed adultery with her already in his heart.' And to this He added:
'If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members perish, rather than thy whole body be cast into hell-fire.'12 He does not say, has offended thee, that you should then
cast away the cause of sin after you have sinned; but if it offend you, that is, that before you sin you should cut off the cause of the sin that provokes and irritates you.
"But let none of you think, brethren, that the Lord commended the cutting off of the members. His meaning is, that the purpose should be cut off, not the members, and the causes which allure to sin, in order that our thought, borne up on the chariot of sight, may push towards the love of God, supported by the bodily senses;13 and not give loose reins to the eyes of the flesh as to wanton horses, eager to turn their running outside the way of the commandments, but may subject the bodily sight to the judgment of the mind, and not suffer those eyes of ours, which God intended to be viewers and witnesses of His work, to become panders of evil desire.
"And therefore let the bodily senses as well as the internal thought be subject to the law of God, and let them serve His will, whose work they acknowledge themselves to be."