(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)
Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.
ORIGEN
DE PRINCIPIIS, BOOKS III-IV.
BOOK III.
PREFACE OF RUFINUS.
Reader, remember me in your prayers, that we too may deserve to be made
emulators of the spirit. The two former books on The Principles I
translated not only at your instance, but even under pressure from you
during the days of Lent;[1] but as you, my devout brother Macarius, were
not only living near me during that time, but had more leisure at your
command than now, so I also worked the harder; whereas I have been longer
in explaining these two latter books, seeing you came less frequently from
a distant extremity of the city to urge on my labour. Now if you remember
what I warned you of in my former preface,--that certain persons would be
indignant, if they did not hear that we spoke some evil of Origen,--that, I
imagine, you have forthwith experienced, has come to pass. But if those
demons[2] who excite the tongues of men to slander were so infuriated by
that work, in which he had not as yet fully unveiled their secret
proceedings, what, think you, will be the case in this, in which he will
expose all those dark and hidden ways, by which they creep into the hearts
of men, and deceive weak and unstable souls? You will immediately see all
things thrown into confusion, seditions stirred up, clamours raised
throughout the whole city, and that individual summoned to receive sentence
of condemnation who endeavoured to dispel the diabolical darkness of
ignorance by means of the light of the Gospel lamp.[3] Let such things,
however, be lightly esteemed by him who is desirous of being trained in
divine learning, while retaining in its integrity the rule of the Catholic
faith.[4] I think it necessary, however, to remind you that the principle
observed in the former books has been observed also in these, viz., not to
translate what appeared contrary to Origen's other opinions, and to our own
belief, but to pass by such passages as being interpolated and forged by
others. But if he has appeared to give expression to any novelties
regarding rational creatures (on which subject the essence of our faith
does not depend), for the sake of discussion and of adding to our
knowledge, when perhaps it was necessary for us to answer in such an order
some heretical opinions, I have not omitted to mention these either in the
present or preceding books, unless when he wished to repeat in the
following books what he had already stated in the previous ones, when I
have thought it convenient, for the sake of brevity, to curtail some of
these repetitions. Should any one, however, peruse these passages from a
desire to enlarge his knowledge, and not to raise captious objections, he
will do better to have them expounded by persons of skill. For it is an
absurdity to have the fictions of poetry and the ridiculous plays of
comedy[5] interpreted by grammarians, and to suppose that without a master
and an interpreter any one is able to learn those things which are spoken
either of God or of the heavenly virtues, and of the whole universe of
things, in which some deplorable error either of pagan philosophers or of
heretics is confuted; and the result of which is, that men would rather
rashly and ignorantly condemn things that are difficult and obscure, than
ascertain their meaning by diligence and study.
TRANSLATED FROM LATIN OF RUFINUS. (Lat.)
CHAP. I.--ON THE FREEDOM OF THE WILL.[1]
1. Some such opinions, we believe, ought to be entertained regarding
the divine promises, when we direct our understanding to the contemplation
of that eternal and infinite world, and gaze on its ineffable joy and
blessedness. But as the preaching of the Church includes a belief in a
future and just judgment of God, which belief incites and persuades men to
a good and virtuous life, and to an avoidance of sin by all possible means;
and as by this it is undoubtedly indicated that it is within our own power
to devote ourselves either to a life that is worthy of praise, or to one
that is worthy of censure, I therefore deem it necessary to say a few words
regarding the freedom of the will, seeing that this topic has been treated
by very many writers in no mean style. And that we may ascertain more
easily what is the freedom of the will, let us inquire into the nature of
will and of desire.[3]
TRANSLATION FROM THE GREEK. (Grk.)
CHAP. I.--ON THE FREEDOM OF THE WILL,[2] WITH AN EXPLANATION AND
INTERPRETATION OF THOSE STATEMENTS OF SCRIPTURE WHICH APPEAR TO NULLIFY IT.
1. Since in the preaching of the Church there is included the doctrine
respecting a just judgment of God, which, when believed to be true, incites
those who hear it to live virtuously, and to shun sin by all means,
inasmuch as they manifestly acknowledge that things worthy of praise and
blame are within our own power, come and let us discuss by themselves a few
points regarding the freedom of the will--a question of all Others most
necessary. And that we may understand what the freedom of the will is, it
is necessary to unfold the conception of it,[4] that this being declared
with precision, the subject may be placed before us.
(Lat.) 2. Of all things which move, some have the cause of their motion
within themselves, others receive it from without: and all those things
only are moved from without which are without life, as stones, and pieces
of wood, and whatever things are of such a nature as to be held together by
the constitution of their matter alone, or of their bodily substance.[5]
That view must indeed be dismissed which would regard the dissolution of
bodies by corruption as motion, for it has no bearing upon our present
purpose. Others, again, have the cause of motion in themselves, as animals,
or trees, and all things which are held together by natural life or soul;
among which some think ought to be classed the veins of metals. Fire, also,
is supposed to be the cause of its own motion, and perhaps also springs of
water. And of those things which have the causes of their motion in
themselves, some are said to be moved out of themselves, others by
themselves. And they so distinguish them, because those things are moved
out of themselves which are alive indeed, but have no soul;[7] whereas
those things which have a soul are moved by themselves, when a phantasy,[8]
i.e., a desire or incitement, is presented to them, which excites them to
move towards something. Finally, in certain things endowed with a soul,
them is such a phantasy, i.e., a will or feeling,[9] as by a kind of
natural instinct calls them forth, and arouses them to orderly and regular
motion; as we see to be the case with spiders, which are stirred up in a
most orderly manner by a phantasy, i.e., a sort of wish and desire for
weaving, to undertake the production of a web, some natural movement
undoubtedly calling forth the effort to work of this kind. Nor is this very
insect found to possess any other feeling than the natural desire of
weaving; as in like manner bees also exhibit a desire to form honeycombs,
and to collect, as they say, aerial honey.[2]
(Grk.) 2. Of things that move, some have the cause of their motion
within themselves; others, again, are moved only from without. Now only
portable things are moved from without, such as pieces of wood, and stones,
and all matter that is held together by their constitution alone.[6] And
let that view be removed from consideration which calls the flux of bodies
motion, since it is not needed for our present purpose. But animals and
plants have the cause of their motion within themselves, and in general
whatever is held together by nature and a soul, to which class of things
they say that metals also belong. And besides these, fire too is self-
moved, and perhaps also fountains of water. Now, of those things which have
the cause of their movement within themselves, some, they say, are moved
out of themselves, others from themselves: things without life, out of
themselves; animate things, from themselves. For animate things are moved
from themselves, a phantasy[10] springing up in them which incites to
effort. And again, in certain animals phantasies are formed which call
forth an effort, the nature of the phantasy[1] stirring up the effort in an
orderly manner, as in the spider is formed the phantasy of weaving; and the
attempt to weave follows, the nature of its phantasy inciting the insect in
an orderly manner to this alone. And besides its phantasial nature, nothing
else is believed to belong to the insect.[3] And in the bee there is formed
the phantasy to produce wax.
(Lat.) 3. But since a rational animal not only has within itself these
natural movements, but has moreover, to a greater extent than other
animals, the power of reason, by which it can judge and determine regarding
natural movements, and disapprove and reject some, while approving and
adopting others, so by the judgment of this reason may the movements of men
be governed and directed towards a commendable life. And from this it
follows that, since the nature of this reason which is in man has within
itself the power of distinguishing between good and evil, and while
distinguishing possesses the faculty of selecting what it has approved, it
may justly be deemed worthy of praise in choosing what is good, and
deserving of censure in following that which is base or wicked. This indeed
must by no means escape our notice, that in some dumb animals there is
found a more regular movement[4] than in others, as in hunting-dogs or war-
horses, so that they may appear to some to be moved by a kind of rational
sense. But we must believe this to be the result not so much of reason as
of some natural instinct,[6] largely bestowed for purposes of that kind.
Now, as we had begun to remark, seeing that such is the nature of a
rational animal, some things may happen to us human beings from without;
and these, coming in contact with our sense of sight, or hearing, or any
other of our senses, may incite and arouse us to good movements, or the
contrary; and seeing they come to us from an external source, it is not
within our own power to prevent their coming. But to determine and approve
what use we ought to make of those things which thus happen, is the duty of
no other than of that reason within us, i.e., of our own judgment; by the
decision of which reason we use the incitement, which comes to us from
without for that purpose, which reason approves, our natural movements
being determined by its authority either to good actions or the reverse.
(Grk.) 3. The rational animal, however, has, in addition to its
phantasial nature, also reason, which judges the phantasies, and
disapproves of some and accepts others, in order that the animal may be led
according to them. Therefore, since there are in the nature of reason aids
towards the contemplation of virtue and vice, by following which, after
beholding good and evil, we select the one and avoid the other, we are
deserving of praise when we give ourselves to the practice of virtue, and
censurable when we do the reverse. We must not, however, be ignorant that
the greater part of the nature assigned to all things is a varying
quantity[5] among animals, both in a greater and a less degree; so that the
instinct in hunting-dogs and in war-horses approaches somehow, so to speak,
to the faculty of reason. Now, to fall under some one of those external
causes which stir up within us this phantasy or that, is confessedly not
one of those things that are dependent upon ourselves; but to determine
that we shall use the occurrence in this way or differently, is the
prerogative of nothing else than of the reason within us, which, as
occasion offers,[7] arouses us towards efforts inciting to what is virtuous
and becoming, or turns us aside to what is the reverse.
(Lat.) 4. If any one now were to say that those things which happen to
us from an external cause, and call forth our movements, are of such a
nature that it is impossible to resist them, whether they incite us to good
or evil, let the holder of this opinion turn his attention for a little
upon himself, and carefully inspect the movements of his own mind, unless
he has discovered already, that when an enticement to any desire arises,
nothing is accomplished until the assent of the soul is gained, and the
authority of the mind has granted indulgence to the wicked suggestion; so
that a claim might seem to be made by two parties on certain probable
grounds as to a judge residing within the tribunals of our hurt, in order
that, after the statement of reasons, the decree of execution may proceed
from the judgment of reason.[2] For, to take an illustration: if, to a man
who has determined to live continently and chastely, and to keep himself
free from all pollution with women, a woman should happen to present
herself, inciting and alluring him to act contrary to his purpose, that
woman is not a complete and absolute cause or necessity of his
transgressing,[4] since it is in his power, by remembering his resolution,
to bridle the incitements to lust, and by the stern admonitions of virtue
to restrain the pleasure of the allurement that solicits him; so that, all
feeling of indulgence being driven away, his determination may remain firm
and enduring. Finally, if to any men of learning, strengthened by divine
training, allurements of that kind present themselves, remembering
forthwith what they are, and calling to mind what has long been the subject
of their meditation and instruction, and fortifying themselves by the
support of a holier doctrine, they reject and repel all incitement to
pleasure, and drive away opposing lusts by the interposition of the reason
implanted within them.
(Grk.) 4. But if any one maintain that this very external cause is of
such a nature that it is impossible to resist it when it comes in such a
way, let him turn his attention to his own feelings and movements, (and
see) whether there is not an approval, and assent, and inclination of the
controlling principle towards some object on account of some specious
arguments.[1] For, to take an instance, a woman who has appeared before a
man that has determined to be chaste, and to refrain from carnal
intercourse, and who has incited him to act contrary to his purpose, is not
a perfects cause of annulling his determination. For, being altogether
pleased with the luxury and allurement of the pleasure, and not wishing to
resist it, or to keep his purpose, he commits an act of licentiousness.
Another man, again (when the same things have happened to him who has
received more instruction, and has disciplined himself[5]), encounters,
indeed, allurements and enticements; but his reason, as being strengthened
to a higher point, and carefully trained, and confirmed in its views
towards a virtuous course, or being near to confirmation,[6] repels the
incitement, and extinguishes the desire.
(Lat.) 5. Seeing, then, that these positions are thus established by a
sort of natural evidence, is it not superfluous to throw back the causes of
our actions on those things which happen to us from without, and thus
transfer the blame from ourselves, on whom it wholly lies? For this is to
say that we are like pieces of wood, or stones, which have no motion in
themselves, but receive the causes of their motion from without. Now such
an assertion is neither true nor becoming, and is invented only that the
freedom of the will may be denied; unless, indeed, we are to suppose that
the freedom of the will consists in this, that nothing which happens to us
from without can incite us to good or evil. And if any one were to refer
the causes of our faults to the natural disorder s of the body, such a
theory is proved to be contrary to the reason of all teaching.[9] For, as
we see in very many individuals, that after living unchastely and
intemperately, and after being the captives of luxury and lust, if they
should happen to be aroused by the word of teaching and instruction to
enter upon a better course of life, there takes place so great a change,
that from being luxurious and wicked men, they are converted into those who
are sober, and most chaste and gentle; so, again, we see in the case of
those who are quiet and honest, that after associating with restless and
shameless individuals, their good morals are corrupted by evil
conversation, and they become like those whose wickedness is complete.[1]
And this is the case sometimes with men of mature age, so that such have
lived more chastely in youth than when more advanced years have enabled
them to indulge in a freer mode of life. The result of our reasoning,
therefore, is to show that those things which happen to us from without are
not in our own power; but that to make a good or bad use of those things
which do so happen, by help of that reason which is within us, and which
distinguishes and determines how these things ought to be used, is within
our power.
(Grk.) 5. Such being the case, to say that we are moved from without,
and to put away the blame from ourselves, by declaring that we are like to
pieces of wood and stones, which are dragged about by those causes that act
upon them from without, is neither true nor in conformity with reason, but
is the statement of him who wishes to destroy[7] the conception of free-
will. For if we were to ask such an one what was free-will, he would say
that it consisted in this, that when purposing to do some thing, no
external cause came inciting to the reverse. But to blame, on the other
hand, the mere constitution of the body,[10] is absurd; for the
disciplinary reason,[11] taking hold of those who are most intemperate and
savage (if they will follow her exhortation), effects a transformation, so
that the alteration and change for the better is most extensive,--the most
licentious men frequently becoming better than those who formerly did not
seem to be such by nature; and the most savage men passing into such a
state of mildness,[2] that those persons who never at any time were so
savage as they were, appear savage in comparison, so great a degree of
gentleness having been produced within them. And we see other men, most
steady and respectable, driven from their state of respectability and
steadiness by intercourse with evil customs, so as to fall into habits of
licentiousness, often beginning their wickedness in middle age, and
plunging into disorder after the period of youth has passed, which, so far
as its nature is concerned, is unstable. Reason, therefore, demonstrates
that external events do not depend on us, but that it is our own business
to use them in this way or the opposite, having received reason as a judge
and an investigator[3] of the manner in which we ought to meet those events
that come from without.
(Lat.) 6. And now, to confirm the deductions of reason by the authority
of Scripture--viz., that it is our own doing whether we live rightly or
not, and that we are not compelled, either by those causes which come to us
from without, or, as some think, by the presence of fate--we adduce the
testimony of the prophet Micah, in these words: "If it has been announced
to thee, O man, what is good, or what the Lord requires of thee, except
that thou shouldst do justice, and love mercy, and be ready to walk with
the Lord thy God."[4] Moses also speaks as follows: "I have placed before
thy face the way of life and the way of death: choose what is good, and
walk in it."[5] Isaiah, moreover, makes this declaration: "If you are
willing, and hear me, ye shall eat the good of the land. But if you be
unwilling, and will not hear me, the sword shall consume you; for the mouth
of the Lord has spoken this."[7] In the Psalm, too, it is written: "If My
people had heard Me, if Israel had walked in My ways, I would have humbled
her enemies to nothing;"[8] by which he shows that it was in the power of
the people to hear, and to walk in the ways of God. The Saviour also
saying, "I say unto you, Resist not evil;"[9] and, "Whoever shall be angry
with his brother, shall be in danger of the judgment;"[10] and, "Whosoever
shall look upon a woman to lust after her, hath already committed adultery
with her in his heart;"[12] and in issuing certain other commands,--conveys
no other meaning than this, that it is in our own power to observe what is
commanded. And therefore we are rightly rendered liable to condemnation if
we transgress those commandments which we are able to keep. And hence He
Himself also declares: "Every one who hears my words, and doeth them, I
will show to whom he is like: he is like a wise man who built his house
upon a rock," etc.[1] So also the declaration: "Whoso heareth these things,
and doeth them not, is like a foolish man, who built his house upon the
sand," etc.[3] Even the words addressed to those who are on His right hand,
"Come unto Me, all ye blessed of My Father," etc.; "for I was an hungered,
and ye gave Me to eat; I was thirsty, and ye gave Me drink,"[5] manifestly
show that it depended upon themselves, that either these should be
deserving of praise for doing what was commanded and receiving what was
promised, or those deserving of censure who either heard or received the
contrary, and to whom it was said, "Depart, ye cursed, into everlasting
fire." Let us observe also, that the Apostle Paul addresses us as having
power over our own will, and as possessing in ourselves the causes either
of our salvation or of our ruin: "Dost thou despise the riches of His
goodness, and of His patience, and of His long-suffering, not knowing that
the goodness of God leadeth thee to repentance? But, according to thy
hardness and impenitent heart, thou art treasuring up for thyself wrath on
the day of judgment and of the revelation of the just judgment of God, who
will render to every one according to his work: to those who by patient
continuance in well-doing seek for glory and immortality, eternal life;[8]
while to those who are contentious, and believe not the truth, but who
believe iniquity, anger, indignation, tribulation, and distress, on every
soul of man that worketh evil, on the Jew first, and (afterwards) on the
Greek; but glory, and honour, and peace to every one that doeth good, to
the Jew first, and (afterwards) to the Greek."[11] You will find also
innumerable other passages in holy Scripture, which manifestly show that we
possess freedom of will. Otherwise there would be a contrariety in
commandments being given us, by observing which we may be saved, or by
transgressing which we may be condemned, if the power of keeping them were
not implanted in us.
(Grk.) 6. Now, that it is our business to live virtuously, and that God
asks this of us, as not being dependent on Him nor on any other, nor, as
some think, upon fate, but as being our own doing, the prophet Micah will
prove when he says: "If it has been announced to thee, O man, what is good,
or what does the Lord require of thee, except to do justice and to love
mercy?"[4] Moses also: "I have placed before thy face the way of life, and
the way of death: choose what is good, and walk in it."[6] Isaiah too: "If
you are willing, and hear me, ye shall eat the good of the land; but if ye
be unwilling, and Will not hear me, the sword will consume you: for the
mouth of the Lord hath spoken it."[7] And in the Psalms: "If My people had
heard Me, and Israel had walked in My ways, I would have humbled their
enemies to nothing, and laid My hand upon those that afflicted them;"[11]
showing that it was in the power of His people to hear and to walk in the
ways of God. And the Saviour also, when He commands, "But I say unto you,
Resist not evil;"[9] and, "Whosoever shall be angry with his brother, shall
be in danger of the judgment;"[10] and, "Whosoever shall look upon a woman
to lust after her, hath already committed adultery with her in his
heart;"[2] and by any other commandment which He gives, declares that it
lies with ourselves to keep what is enjoined, and that we shall
reasonably[4] be liable to condemnation if we transgress. And therefore He
says in addition: "He that heareth My words, and doeth them, shall be
likened to a prudent man, who built his house upon a rock," etc., etc.;
"while he that heareth them, but doeth them not, is like a foolish man, who
built his house upon the sand," etc.[6] And when He says to those on His
right hand, "Come, ye blessed of My Father," etc.; "for I was an hungered,
and ye gave Me to eat; I was athirst, and ye gave Me to drink,"[7] it is
exceedingly manifest that He gives the promises to these as being deserving
of praise. But, on the contrary, to the others, as being censurable in
comparison with them, He says, "Depart, ye cursed, into everlasting
fire!"[9] And let us observe how Paul also converses[10] with us as having
freedom of will, and as being ourselves the cause of ruin or salvation,
when he says, "Dost thou despise the riches of His goodness, and of His
patience, and of His long-suffering; not knowing that the goodness of God
leadeth thee to repentance? But, according to thy hardness and impenitent
heart, thou art treasuring up for thyself wrath on the day of wrath and
revelation of the righteous judgment of God; who will render to every one
according to his works: to those who, by patient continuance in well-doing,
seek for glory and immortality, eternal life; while to those who are
contentious, and believe not the truth, but who believe iniquity, anger,
wrath, tribulation, and distress, on every soul of man that worketh evil;
on the Jew first, and on the Greek: but glory, and honour, and peace to
every one that worketh good; to the Jew first, and to the Greek."[11] There
are, indeed, innumerable passages in the Scriptures which establish with
exceeding clearness the existence of freedom of will.
(Lat.) 7. But, seeing there are found in the sacred Scriptures
themselves certain expressions occurring in such a connection, that the
opposite of this may appear capable of being understood from them, let us
bring them forth before us, and, discussing them according to the rule of
piety,[1] let us furnish an explanation of them, in order that from those
few passages which we now expound, the solution of those others which
resemble them, and by which any power over the will seems to be excluded,
may become clear. Those expressions, accordingly, make an impression on
very many, which are used by God in speaking of Pharaoh, as when He
frequently says, "I will harden Pharaoh's heart."[2] For if he is hardened
by God, and commits sin in consequence of being so hardened, the cause of
his sin is not himself. And if so, it will appear that Pharaoh does not
possess freedom of will; and it will be maintained, as a consequence, that,
agreeably to this illustration, neither do others who perish owe the cause
of their destruction to the freedom of their own will. That expression,
also, in Ezekiel, when he says, "I will take away their stony hearts, and
will give them hearts of flesh, that they may walk in My precepts, and keep
My ways,"[4] may impress some, inasmuch as it seems to be a gift of God,
either to walk in His ways or to keep His precepts,[5] if He take away that
stony heart which is an obstacle to the keeping of His commandments, and
bestow and implant a better and more impressible heart, which is called
now[6] a heart of flesh. Consider also the nature of the answer given in
the Gospel by our Lord and Saviour to those who inquired of Him why He
spoke to the multitude in parables. His words are: "That seeing they may
not see; and hearing they may hear, and not understand; lest they should be
converted, and their sins be forgiven them."[7] The words, moreover, used
by the Apostle Paul, that "it is not of him that willeth, nor of him that
runneth, but of God that showeth mercy;"[8] in another passage also, "that
to will and to do are of God:"[9] and again, elsewhere, "Therefore hath He
mercy upon whom He will, and whom He will He hardeneth. Thou wilt say then
unto me, Why cloth He yet find fault? For who shall resist His will? O man,
who art thou that repliest against God? Shall the thing formed say to him
who hath formed it, Why hast thou made me thus? Hath not the potter power
over the clay, of the same lump to make one vessel unto honour, and another
to dishonour?[10]--these and similar declarations seem to have no small
influence in preventing very many from believing that every one is to be
considered as having freedom over his own will, and in making it appear to
be a consequence of the will of God whether a man is either saved or lost.
(Grk.) 7. But, since certain declarations of the Old Testament and of
the New lead to the opposite conclusion--namely, that it does not depend on
ourselves to keep the commandments and to be saved, or to transgress them
and to be lost--let us adduce them one by one, and see the explanations of
them, in order that from those which we adduce, any one selecting in a
similar way all the passages that seem to nullify free-will, may consider
what is said about them by way of explanation. And now, the statements
regarding Pharaoh have troubled many, respecting whom God declared several
times, "I will harden Pharaoh's heart."[3] For if he is hardened by God,
and commits sin in consequence of being hardened, he is not the cause of
sin to himself; and if so, then neither does Pharaoh possess free-will. And
some one will say that, in a similar way, they who perish have not free-
will, and will not perish of themselves. The declaration also in Ezekiel,
"I will take away their stony hearts, and will put in them hearts of flesh,
that they may walk in My precepts, and keep My commandments,"[4] might lead
one to think that it was God who gave the power to walk in His
commandments, and to keep His precepts, by His withdrawing the hindrance--
the stony heart, and implanting a better--a heart of flesh. And let us look
also at the passage in the Gospel--the answer which the Saviour returns to
those who inquired why He spake to the multitude in parables. His words
are: "That seeing they might not see; and hearing they may hear, and not
understand; lest they should be converted, and their sins be forgiven
them."[11] The passage also in Paul: "It is not of him that willeth, nor of
him that runneth, but of God that showeth mercy."[8] The declarations, too,
in other places, that "both to will and to do are of God;"[12] "that God
hath mercy upon whom He will have mercy, and whom He will He hardeneth.
Thou wilt say then, Why doth He yet find fault? For who hath resisted His
will?" "The persuasion is of Him that calleth, and not of us."[1] "Nay, O
man, who art thou that repliest against God? Shall the thing formed say to
him that hath formed it, Why hast thou made me thus? Hath not the potter
power over the clay, of the same lump to make one vessel unto honour, and
another unto dishonour?"[2] Now these passages are sufficient of themselves
to trouble the multitude, as if man were not possessed of free-will, but as
if it were God who saves and destroys whom He will.
(Lat.) 8. Let us begin, then, with those words which were spoken to
Pharaoh, who is said to have been hardened by God, in order that he might
not let the people go; and, along with his case, the language of the
apostle also will be considered, where he says, "Therefore He hath mercy on
whom He will, and whom He will He hardeneth."[3] For it is on these
passages chiefly that the heretics rely, asserting that salvation is not in
our own power, but that souls are of such a nature as must by all means be
either lost or saved; and that in no way can a soul which is of an evil
nature become good, or one which is of a virtuous nature be made bad. And
hence they maintain that Pharaoh, too, being of a ruined nature, was on
that account hardened by God, who hardens those that are of an earthly
nature, but has compassion on those who are of a spiritual nature. Let us
see, then, what is the meaning of their assertion; and let us, in the first
place, request them to tell us whether they maintain that the soul of
Pharaoh was of an earthly nature, such as they term lost. They will
undoubtedly answer that it was of an earthly nature. If so, then to believe
God, or to obey Him, when his nature opposed his so doing, was an
impossibility. And if this were his condition by nature, what further need
was there for his heart to be hardened, and this not once, but several
times, unless indeed because it was possible for him to yield to
persuasion? Nor could any one be said to be hardened by another, save him
who of himself was not obdurate. And if he were not obdurate of himself, it
follows that neither was he of an earthly nature, but such an one as might
give way when overpowered[5] by signs and wonders. But he was necessary for
God's purpose, in order that, for the saving of the multitude, He might
manifest in him His power by his offering resistance to numerous miracles,
and struggling against the will of God, and his heart being by this means
said to be hardened. Such are our answers, in the first place, to these
persons; and by these their assertion may be overturned, according to which
they think that Pharaoh was destroyed in consequence of his evil nature.[7]
And with regard to the language of the Apostle Paul, we must answer them in
a similar way. For who are they whom God hardens, according to your view?
Those, namely, whom you term of a ruined nature, and who, I am to suppose,
would have done something else had they not been hardened. If, indeed, they
come to destruction in consequence of being hardened, they no longer perish
naturally, but in virtue of what befalls them. Then, in the next place,
upon whom does God show mercy? On those, namely, who are to be saved. And
in what respect do those persons stand in need of a second compassion, who
are to be saved once by their nature, and so come naturally to blessedness,
except that it is shown even from their case, that, because it was possible
for them to perish, they therefore obtain mercy, that so they may not
perish, but come to salvation, and possess the kingdom of the good. And let
this be our answer to those who devise and invent the fable[1] of good or
bad natures, i.e., of earthly or spiritual souls, in consequence of which,
as they say, each one is either saved or lost.
(Grk.) 8. Let us begin, then, with what is said about Pharaoh--that he
was hardened by God, that he might not send away the people; along with
which will be examined also the statement of the apostle, "Therefore hath
He mercy on whom He will have mercy, and whom He will He hardeneth."[4] And
certain of those who hold different opinions misuse these passages,
themselves also almost destroying free-will by introducing ruined natures
incapable of salvation, and others saved which it is impossible can be
lost; and Pharaoh, they say, as being of a ruined nature, is therefore
hardened by God, who has mercy upon the spiritual, but hardens the earthly.
Let us see now what they mean. For we shall ask them if Pharaoh was of an
earthy nature; and when they answer, we shall say that he who is of an
earthy nature is altogether disobedient to God: but if disobedient, what
need is there of his heart being hardened, and that not once, but
frequently? Unless perhaps, since it was possible for him to obey (in which
case he would certainly have obeyed, as not being earthy, when hard pressed
by the signs and wonders), God needs him to be disobedient to a greater
degree,[6] in order that He may manifest His mighty deeds for the salvation
of the multitude, and therefore hardens his heart. This will be our answer
to them in the first place, in order to overturn their supposition that
Pharaoh was of a ruined nature. And the same reply must be given to them
with respect to the statement of the apostle. For whom does God harden?
Those who perish, as if they would obey unless they were hardened, or
manifestly those who would be saved because they are not of a ruined
nature. And on whom has He mercy? Is it on those who are to be saved? And
how is there need of a second mercy for those who have been prepared once
for salvation, and who will by all means become blessed on account of their
nature? Unless perhaps, since they are capable of incurring destruction, if
they did not receive mercy, they will obtain mercy, in order that they may
not incur that destruction of which they are capable, but may be in the
condition of those who are saved. And this is our answer to such persons.
(Lat.) 9. And now we must return an answer also to those who would have
the God of the law to be just only, and not also good; and let us ask such
in what manner they consider the heart of Pharaoh to have been hardened by
God--by what acts or by what prospective arrangements.[2] For we must
observe the conception of a God[3] who in our opinion is both just and
good, but according to them only just. And let them show us how a God whom
they also acknowledge to be just, can with justice cause the heart of a man
to be hardened, that, in consequence of that very hardening, he may sin and
be ruined. And how shall the justice of God be defended, if He Himself is
the cause of the destruction of those whom, owing to their unbelief
(through their being hardened), He has afterwards condemned by the
authority of a judge? For why does He blame him, saying, "But since thou
wilt not let My people go, lo, I will smite all the first-born in Egypt,
even thy first-born,"[5] and whatever else was spoken through Moses by God
to Pharaoh? For it behoves every one who maintains the truth of what is
recorded in Scripture, and who desires to show that the God of the law and
the prophets is just, to render a reason for all these things, and to show
how there is in them nothing at all derogatory to the justice of God,
since, although they deny His goodness, they admit that He is a just judge,
and creator of the world. Different, however, is the method of our reply to
those who assert that the creator of this world is a malignant being, i.e.,
a devil.
(Grk.) 9. But to those who think they understand the term "hardened," we
must address the inquiry, What do they mean by saying that God, by His
working, hardens the heart, and with what purpose does He do this? For let
them observe the conception[4] of a God who is in reality just and good;
but if they will not allow this, let it be conceded to them for the present
that He is just; and let them show how the good and just God, or the just.
God only, appears to be just, in hardening the heart of him who perishes
because of his being hardened: and how the just God becomes the cause of
destruction and disobedience, when men are chastened by Him on account of
their hardness and disobedience. And why does He find fault with him,
saying, "Thou wilt not let My people go;"[6] "Lo, I will smite all the
first-born in Egypt, even thy first-born;"[7] and whatever else is recorded
as spoken from God to Pharaoh through the intervention of Moses? For he who
believes that the Scriptures are true, and that God is just, must
necessarily endeavour, if he be honest,[8] to show how God, in using such
expressions, may be distinctly[9] understood to be just. But if any one
should stand, declaring with uncovered head that the Creator of the world
was inclined to wickedness,[10] we should need other words to answer them.
(Lat.) 10. But since we acknowledge the God who spoke by Moses to be not
only just, but also good, let us carefully inquire how it is in keeping
with the character of a just and good Deity to have hardened the heart of
Pharaoh. And let us see whether, following the example of the Apostle Paul,
we are able to solve the difficulty by help of some parallel instances: if
we can show, e.g., that by one and the same act God has pity upon one
individual, but hardens another; not purposing or desiring that he who is
hardened should be so, but because, in the manifestation of His goodness
and patience, the heart of those who treat His kindness and forbearance
with contempt and insolence is hardened by the punishment of their crimes
being delayed; while those, on the other hand, who make His goodness and
patience the occasion of their repentance and reformation, obtain
compassion. To show more clearly, however, what we mean, let us take the
illustration employed by the Apostle Paul in the Epistle to the Hebrews,
where he says, "For the earth, which drinketh in the rain that cometh oft
upon it, and bringeth forth herbs meet for them by whom it is dressed, will
receive blessing from God; but that which beareth thorns and briers is
rejected, and is nigh unto cursing, whose end is to be burned."[3] Now from
those words of Paul which we have quoted, it is clearly shown that by one
and the same act on the part of God--that, viz., by which He sends rain
upon the earth--one portion of the ground, when carefully cultivated,
brings forth good fruits; while another, neglected and uncared for,
produces thorns and thistles. And if one, speaking as it were in the person
of the rain,[4] were to say, "It is I, the rain, that have made the good
fruits, and it is I that have caused the thorns and thistles to grow,"
however hard[6] the statement might appear, it would nevertheless be true;
for unless the rain had fallen, neither fruits, nor thorns, nor thistles
would have sprung up, whereas by the coming of the rain the earth gave
birth to both. Now, although it is due to the beneficial action of the rain
that the earth has produced herbs of both kinds, it is not to the rain that
the diversity of the herbs is properly to be ascribed; but on those will
justly rest the blame for the bad seed, who, although they might have
turned up the ground by frequent ploughing, and have broken the clods by
repeated harrowing, and have extirpated all useless and noxious weeds, and
have cleared and prepared the fields for the coming showers by all the
labour and toil which cultivation demands, have nevertheless neglected to
do this, and who will accordingly reap briers and thorns, the most
appropriate fruit of their sloth. And the consequence therefore is, that
while the rain falls in kindness and impartiality[7] equally upon the whole
earth, yet, by one and the same operation of the rain, that soil which is
cultivated yields with a blessing useful fruits to the diligent and careful
cultivators, while that which has become hardened through the neglect of
the husbandman brings forth only thorns and thistles. Let us therefore view
those signs and miracles which were done by God, as the showers furnished
by Him from above; and the purpose and desires of men, as the cultivated
and uncultivated soil, which is of one and the same nature indeed, as is
every soil compared with another, but not in one and the same state of
cultivation. From which it follows that every one's will,[1] if untrained,
and fierce, and barbarous, is either hardened by the miracles and wonders
of God, growing more savage and thorny than ever, or it becomes more
pliant, and yields itself up with the whole mind to obedience, if it be
cleared from vice and subjected to training.
(Grk.) 10. But since they say that they regard Him as a just God, and we
as one who is at the same time good and just, let us consider how the good
and just God could harden the heart of Pharaoh. See, then, whether, by an
illustration used by the apostle in the Epistle to the Hebrews, we are able
to prove that by one operation[1] God has mercy upon one man while He
hardens another, although not intending to harden; but, (although) having a
good purpose, hardening follows as a result of the inherent principle of
wickedness in such persons,[2] and so He is said to harden him who is
hardened. "The earth," he says, "which drinketh in the rain that cometh oft
upon it, and bringeth forth herbs meet for them for whom it is dressed,
receiveth blessing from God; but that which beareth thorns and briers is
rejected, and is nigh to cursing, whose end is to be burned."[3] As
respects the rain, then, there is one operation; and there being one
operation as regards the rain, the ground which is cultivated produces
fruit, while that which is neglected and is barren produces thorns. Now, it
might seem profane[5] for Him who rains to say, "I produced the fruits, and
the thorns that are in the earth;" and yet, although profane, it is true.
For, had rain not fallen, there would have been neither fruits nor thorns;
but, having fallen at the proper time and in moderation, both were
produced. The ground, now, which drank in the rain which often fell upon
it, and yet produced thorns and briers, is rejected and nigh to cursing.
The blessing, then, of the rain descended even upon the inferior land; but
it, being neglected and uncultivated, yielded thorns and thistles. In the
same way, therefore, the wonderful works also done by God are, as it were,
the rain; while the differing purposes are, as it were, the cultivated and
neglected land, being (yet), like earth, of one nature.
(Lat.) 11. But, to establish the point more clearly, it will not be
superfluous to employ another illustration, as if, e.g., one were to say
that it is the sun which hardens and liquefies, although liquefying and
hardening are things of an opposite nature. Now it is not incorrect to say
that the sun, by one and the same power of its heat, melts wax indeed, but
dries up and hardens mud:[3] not that its power operates One way upon mud,
and in another way upon wax; but that the qualities of mud and wax are
different, although according to nature they are one thing,[4] both being
from the earth. In this way, then, one and the same working upon the part
of God, which was administered by Moses in signs and wonders, made manifest
the hardness of Pharaoh, which he had conceived in the intensity of his
wickedness? but exhibited the obedience of those other Egyptians who were
intermingled with the Israelites, and who are recorded to have quitted
Egypt at the same time with the Hebrews. With respect to the statement that
the heart of Pharaoh was subdued by degrees, so that on one occasion he
said, "Go not far away; ye shall go a three days' journey, but leave your
wives, and your children, and your cattle,"[8] and as regards any other
statements, according to which he appears to yield gradually to the signs
and wonders, what else is shown, save that the power of the signs and
miracles was making some impression on him, but not so much as it ought to
have done? For if the hardening were of such a nature as many take it to
be, he would not indeed have given way even in a few instances. But I think
there is no absurdity in explaining the tropical or figurative[9] nature of
that language employed in speaking of "hardening," according to common
usage. For those masters who are remarkable for kindness to their slaves,
are frequently accustomed to say to the latter, when, through much patience
and indulgence on their part, they have become insolent and worthless: "It
is I that have made you what you are; I have spoiled you; it is my
endurance that has made you good for nothing: I am to blame for your
perverse and wicked habits, because I do not have you immediately punished
for every delinquency according to your deserts." For we must first attend
to the tropical or figurative meaning of the language, and so come to see
the force of the expression, and not find fault with the word, whose inner
meaning we do not ascertain. Finally, the Apostle Paul, evidently treating
of such, says to him who remained in his sins: "Despisest thou the riches
of His goodness, and forbearance, and long-suffering; not knowing that the
goodness of God leadeth thee to repentance? but, after thy hardness and
impenitent heart, treasurest up unto thyself wrath on the day of wrath and
revelation of the righteous judgment of God."[1] Such are the words of the
apostle to him who is in his sins. Let us apply these very expressions to
Pharaoh, and see if they also are not spoken of him with propriety, since,
according to his hardness and impenitent heart, he treasured and stored up
for himself wrath on the day of wrath, inasmuch as his hardness could never
have been declared and manifested, unless signs and wonders of such number
and magnificence had been performed.
(Grk.) 11. And as if the sun, uttering a voice, were to say, "I liquefy
and dry up," liquefaction and drying up being opposite things, he would not
speak falsely as regards the point in question;[2] wax being melted and mud
being dried by the same heat; so the same operation, which was performed
through the instrumentality of Moses, proved the hardness of Pharaoh on the
one hand, the result of his wickedness, and the yielding of the mixed
Egyptian multitude who took their departure with the Hebrews. And the brief
statement[6] that the heart of Pharaoh was softened, as it were, when he
said, "But ye shall not go far: ye will go a three days' journey, and leave
your wives,"[7] and anything else which he said, yielding little by little
before the signs, proves that the wonders made some impression even upon
him, but did not accomplish all (that they might). Yet even this would not
have happened, if that which is supposed by the many--the hardening of
Pharaoh's heart--had been produced by God Himself. And it is not absurd to
soften down such expressions agreeably to common usage:[10] for good
masters often say to their slaves, when spoiled by their kindness and
forbearance, "I have made you bad, and I am to blame for offences of such
enormity." For we must attend to the character and force of the phrase, and
not argue sophistically," disregarding the meaning of the expression. Paul
accordingly, having examined these points clearly, says to the sinner: "Or
despisest thou the riches of His goodness, and forbearance, and long-
suffering; not knowing that the goodness of God leadeth thee to repentance?
but, after thy hardness and impenitent heart, treasurest up unto thyself
wrath against the day of wrath and revelation of the righteous judgment of
God."[1] Now, let what the apostle says to the sinner be addressed to
Pharaoh, and then the announcements made to him will be understood to have
been made with peculiar fitness, as to one who, according to his hardness
and unrepentant heart, was treasuring up to himself wrath; seeing that his
hardness would not have been proved nor made manifest unless miracles had
been performed, and miracles, too, of such magnitude and importance.
(Lat.) 12. But if the proofs which we have adduced do not appear full
enough, and the similitude of the apostle seem wanting in applicability,[3]
let us add the voice of prophetic authority, and see what the prophets
declare regarding those who at first, indeed, leading a righteous life,
have deserved to receive numerous proofs of the goodness of God, but
afterwards, as being human beings, have fallen astray, with whom the
prophet, making himself also one, says: "Why, O LORD, hast Thou made us to
err from Thy way? and hardened our heart, that we should not fear Thy name?
Return, for Thy servants' sake, for the tribes of Thine inheritance, that
we also for a little may obtain some inheritance from Thy holy hill."[5]
Jeremiah also employs similar language: "O Lord, Thou hast deceived us, and
we were deceived; Thou hast held (us), and Thou hast prevailed."[7] The
expression, then, "Why, O Lord, hast Thou hardened our heart, that we
should not fear Thy name?" used by those who prayed for mercy, is to be
taken in a figurative, moral acceptation,[8] as if one were to say, "Why
hast Thou spared us so long, and didst not requite us when we sinned, but
didst abandon us, that so our wickedness might increase, and our liberty of
sinning be extended when punishment ceased?" In like manner, unless a horse
continually feel the spur[9] of his rider, and have his mouth abraded by a
bit,[10] he becomes hardened. And a boy also, unless constantly disciplined
by chastisement, will grow up to be an insolent youth, and one ready to
fall headlong into vice. God accordingly abandons and neglects those whom
He has judged undeserving of chastisement: "For whom the Lord loveth He
chasteneth, and scourgeth every son whom He receiveth."[11] From which we
are to suppose that those are to be received into the rank and affection of
sons, who have deserved to be scourged and chastened by the Lord, in order
that they also, through endurance of trials and tribulations, may be able
to say, "Who shall separate us from the love of God which is in Christ
Jesus? shall tribulation, or anguish, or famine, or nakedness, or peril, or
sword?"[12] For by all these is each one's resolution manifested and
displayed, and the firmness of his perseverance made known, not so much to
God, who knows all things before they happen, as to the rational and
heavenly virtues,[2] who have obtained a part in the work of procuring
human salvation, as being a sort of assistants and ministers to God. Those,
on the other hand, who do not yet offer themselves to God with such
constancy and affection, and are not ready to come into His service, and to
prepare their souls for trial, are said to be abandoned by God, i.e., not
to be instructed, inasmuch as they are not prepared for instruction, their
training or care being undoubtedly postponed to a later time. These
certainly do not know what they will obtain from God, unless they first
entertain the desire of being bene-fired; and this finally will be the
case, if a man come first to a knowledge of himself, and feel what are his
defects, and understand from whom he either ought or can seek the supply of
his deficiencies. For he who does not know beforehand of his weakness or
his sickness, cannot seek a physician; or at least, after recovering his
health, that man will not be grateful to his physician who did not first
recognise the dangerous nature of his ailment. And so, unless a man has
first ascertained the defects of his life, and the evil nature of his sins,
and made this known by confession from his own lips, he cannot be cleansed
or acquitted, lest he should be ignorant that what he possesses has been
bestowed on him by favour, but should consider as his own property what
flows from the divine liberality, which idea undoubtedly generates
arrogance of mind and pride, and finally becomes the cause of the
individual's ruin. And this, we must believe, was the case with the devil,
who viewed as his own, and not as given him by God, the primacy[7] which he
held at the time when he was unstained;[8] and thus was fulfilled in him
the declaration, that "every one who exalteth himself shall be abased."[9]
From which it appears to me that the divine mysteries were concealed from
the wise and prudent, according to the statement of Scripture, that "no
flesh should glory before God,"[10] and revealed to children--to those,
namely, who, after they have become infants and little children, i.e., have
returned to the humility and simplicity of children, then make progress;
and on arriving at perfection, remember that they have obtained their state
of happiness, not by their own merits, but by the grace and compassion of
God.
(Grk.) 12. But since such narratives are slow to secure assent,[2] and
are considered to be forced,[4] let us see from the prophetical
declarations also, what those persons say, who, although they have
experienced the great kindness of God, have not lived virtuously, but have
afterwards sinned. "Why, O Lord, hast Thou made us to err from Thy ways?
Why hast Thou hardened our heart, so as not to fear Thy name? Return for
Thy servants' sake, for the tribes of Thine inheritance, that we may
inherit a shall portion of Thy holy mountain."[6] And in Jeremiah: "Thou
hast deceived me, O Lord, and I was deceived; Thou wert strong, and Thou
didst prevail."[7] For the expression, "Why hast Thou hardened our hear, so
as not to fear Thy name?" uttered by those who are begging to receive
mercy, is in its nature as follows: "Why hast Thou spared us so long, not
visiting us because of our sins, but deserting us, until our transgressions
come to a height?" Now He leaves the greater part of men unpunished, both
in order that the habits of each one may be examined, so far as it depends
upon ourselves, and that the virtuous may be made manifest in consequence
of the test applied; while the others, not escaping notice from God--for He
knows all things before they exist--but from the rational creation and
themselves, may afterwards obtain the means of cure, seeing they would not
have known the benefit had they not condemned themselves. It is of
advantage to each one, that he perceive his own peculiar nature[1] and the
grace of God. For he who does not perceive his own weakness and the divine
favour, although he receive a benefit, yet, not having made trial of
himself, nor having condemned himself, will imagine that the benefit
conferred upon him by the grace of Heaven is his own doing. And this
imagination, producing also vanity,[3] will be the cause of a downfall:
which, we conceive, was the case with the devil, who attributed to himself
the priority which he possessed when in a state of sinlessness.[4] "For
every one that exalteth himself shall be abased," and "every one that
humbleth himself shall be exalted."[5] And observe, that for this reason
divine things have been concealed from the wise and prudent, in order, as
says the apostle, that "no flesh should glory in the presence of God; "[6]
and they have been revealed to babes, to those who after childhood have
come to better things, and who remember that it is not so much from their
own effort, as by the unspeakable goodness (of God), that they have reached
the greatest possible extent of blessedness.
(Lat.) 13. It is therefore by the sentence of God that he is abandoned
who deserves to be so, while over some sinners God exercises forbearance;
not, however, without a definite principle of action.[11] Nay, the very
fact that He is long-suffering conduces to the advantage of those very
persons, since the soul over which He exercises this providential care is
immortal; and, as being immortal and everlasting, it is not, although not
immediately cared for, excluded from salvation, which is postponed to a
more convenient time. For perhaps it is expedient for those who have been
more deeply imbued with the poison of wickedness to obtain this salvation
at a later period. For as medical men sometimes, although they could
quickly cover over the scars of wounds, keep back and delay the cure for
the present, in the expectation of a better and more perfect recovery,
knowing that it is more salutary to retard the treatment in the cases of
swellings caused by wounds, and to allow the malignant humours to flow off
for a while, rather than to hasten a superficial cure, by shutting up in
the veins the poison of a morbid humour, which, excluded from its customary
outlets, will undoubtedly creep into the inner parts of the limbs, and
penetrate to the very vitals of the viscera, producing no longer mere
disease in the body, but causing destruction to life; so, in like manner,
God also, who knows the secret things of the heart, and foreknows the
future, in much forbearance allows certain events to happen, which, coming
from without upon men, cause to come forth into the light the passions and
vices which are concealed within, that by their means those may be cleansed
and cured who, through great negligence and carelessness, have admitted
within themselves the roots and seeds of sins, so that, when driven
outwards and brought to the surface, they may in a certain degree be cast
forth and dispersed.[1] And thus, although a man may appear to be afflicted
with evils of a serious kind, suffering convulsions in all his limbs, he
may nevertheless, at some future time, obtain relief and a cessation from
his trouble; and, after enduring his afflictions to satiety, may, after
many sufferings, be restored again to his (proper) condition. For God deals
with souls not merely with a view to the short space of our present life,
included within sixty years[4] or more, but with reference to a perpetual
and never-ending period, exercising His providential care over souls that
are immortal, even as He Himself is eternal and immortal. For He made the
rational nature, which He formed in His own image and likeness,
incorruptible; and therefore the soul, which is immortal, is not excluded
by the shortness of the present life from the divine remedies and cures.
(Grk.) 13. It is not without reason, then, that he who is abandoned, is
abandoned to the divine judgment, and that God is long-suffering with
certain sinners; but because it will be for their advantage, with respect
to the immortality of the soul and the unending world,[12] that they be not
quickly brought[13] into a state of salvation, but be conducted to it more
slowly, after having experienced many evils. For as physicians, who are
able to cure a man quickly, when they suspect that a hidden poison exists
in the body, do the reverse of healing, making this more certain through
their very desire to heal, deeming it better for a considerable time to
retain the patient under inflammation and sickness, in order that he may
recover his health more surely, than to appear to produce a rapid recovery,
and afterwards to cause a relapse, and (thus) that hasty cure last only for
a time; in the same way, God also, who knows the secret things of the
heart, and foresees future events, in His long-suffering, permits (certain
events to occur), and by means of those things which happen from without
extracts the secret evil, in order to cleanse him who through carelessness
has received the seeds of sin, that having vomited them forth when they
came to the surface, although he may have been deeply involved in evils, he
may afterwards obtain healing after his wickedness, and be renewed? For God
governs souls not with reference, let me say, to the fifty[3] years of the
present life, but with reference to an illimitable s age: for He made the
thinking principle immortal in its nature, and kindred to Himself; and the
rational soul is not, as in this life, excluded from cure.
(Lat.) 14. But let us take from the Gospels also the similitudes of
those things which we have mentioned, in which is described a certain rock,
having on it a little superficial earth, on which, when a seed falls, it is
said quickly to spring up; but when sprung up, it withers as the sun
ascends in the heavens, and dies away, because it did not cast its root
deeply into the ground? Now this rock undoubtedly represents the human
soul, hardened on account of its own negligence, and converted into stone
because of its wickedness. For God gave no one a stony heart by a creative
act; but each individual's heart is said to become stony through his own
wickedness and disobedience. As, therefore, if one were to blame a
husbandman for not casting his seed more quickly upon rocky ground, because
seed cast upon other rocky soil was seen to spring up speedily, the
husbandman would certainly say in reply: "I sow this soil more slowly, for
this reason, that it may retain the seed which it has received; for it
suits this ground to be sown somewhat slowly, lest perhaps the crop, having
sprouted too rapidly, and coming forth from the mere surface of a shallow
soil, should be unable to withstand the rays of the sun." Would not he who
formerly found fault acquiesce in the reasons and superior knowledge of the
husbandman, and approve as done on rational grounds what formerly appeared
to him as rounded on no reason? And in the same way, God, the thoroughly
skilled husbandman of all His creation, undoubtedly conceals and delays to
another time those[1] things which we think ought to have obtained health
sooner, in order that not the outside of things, rather than the inside, my
be cured. But if any one now were to object to us that certain seeds do
even fall upon rocky ground, i.e., on a hard and stony heart, we should
answer that even this does not happen without the arrangement of Divine
Providence; inasmuch as, but for this, it would not be known what
condemnation was incurred by rashness in hearing and indifference in
investigation,[3] nor, certainly, what benefit was derived from being
trained in an orderly manner. And hence it happens that the soul comes to
know its defects, and to cast the blame upon itself, and, consistently with
this, to reserve and submit itself to training, i.e., in order that it may
see that its faults must first be removed, and that then it must come to
receive the instruction of wisdom. As, therefore, souls are innumerable, so
also are their manners, and purposes, and movements, and appetencies, and
incitements different, the variety of which can by no means be grasped by
the human mind; and therefore to God alone must be left the art, and the
knowledge, and the power of an arrangement of this kind, as He alone can
know both the remedies for each individual soul, and measure out the time
of its cure. It is He alone then who, as we said, recognises the ways of
individual men, and determines by what way He ought to lead Pharaoh, that
through him His name might be named in all the earth, having previously
chastised him by many blows, and finally drowning him in the sea. By this
drowning, however, it is not to be supposed that God's providence as
regards Pharaoh was terminated; for we must not imagine, because he was
drowned, that therefore he had forthwith completely[5] perished: "for in
the hand of God are both we and our words; all wisdom, also, and knowledge
of workmanship,"[6] as Scripture declares. But these points we have
discussed according to our ability, treating of that chapter[7] of
Scripture in which it is said that God hardened the heart of Pharaoh, and
agreeably to the statement, "He hath mercy on whom He will have mercy, and
whom He will He hardeneth."[9]
(Grk.) 14. Come now, and let us use the following image[6] from the
Gospel. There is a certain rock, with a little surface-soil, on which, if
seeds fall, they quickly spring up; but when sprung up, as not having root,
they are burned and withered when the sun has arisen. Now this rock is a
human soul, hardened on account of its negligence, and converted to stone
because of its wickedness; for no one receives from God a heart created of
stone, but it becomes such in consequence of wickedness. If one, then, were
to find fault with the husbandman for not sowing his seed sooner upon the
rocky soil, when he saw other rocky ground which had received seed
flourishing, the husbandman would reply, "I shall sow this ground more
slowly, casting in seeds that will be able to retain their hold, this
slower method being better for the ground, and more secure than that which
receives the seed in a more rapid manner, and more upon the surface." (The
person finding fault) would yield his assent to the husbandman, as one who
spoke with sound reason, and who acted with skill: so also the great
Husbandman of all nature postpones that benefit which might be deemed
premature,[2] that it may not prove superficial. But it is probable that
here some one may object to us with reference to this: "Why do some of the
seeds fall upon the earth that has superficial soil, the soul being, as it
were, a rock?" Now we must say, in answer to this, that it was better for
this soul, which desired better things precipitately,[4] and not by a way
which led to them, to obtain its desire, in order that, condemning itself
on this account, it may, after a long time, endure to receive the husbandry
which is according to nature. For souls are, as one may say, innumerable;
and their habits are innumerable, and their movements, and their purposes,
and their assaults, and their efforts, of which there is only one admirable
administrator, who knows both the seasons, and the fitting helps, and the
avenues, and the ways, viz., the God and Father of all things, who knows
how He conducts even Pharaoh by so great events, and by drowning in the
sea, with which latter occurrence His superintendence of Pharaoh does not
cease. For he was not annihilated when drowned: "For in the hand of God are
both we and our words; all wisdom also, and knowledge of workmanship."[8]
And such is a moderate defence with regard to the statements that
"Pharaoh's heart was hardened," and that "God hath mercy upon whom He will
have mercy, and whom He will He hardeneth."
(Lat.) 15. Let us now look at those passages of Ezekiel where he says,
"I will take away from them their stony heart, and I will put in them a
heart of flesh, that they may walk in My statutes, and keep Mine
ordinances.[10] For if God, when He pleases, takes away a heart of stone
and bestows a heart of flesh, that His ordinances may be observed and His
commandments may be obeyed, it will then appear that it is not in our power
to put away wickedness. For the taking away of a stony heart seems to be
nothing else than the removal of the wickedness by which one is hardened,
from whomsoever God pleases to remove it. Nor is the bestowal of a heart of
flesh, that the precepts of God may be observed and His commandments
obeyed, any other thing than a man becoming obedient, and no longer
resisting the truth, but performing works of virtue. If, then, God promises
to do this, and if, before He takes away the stony heart, we are unable to
remove it from ourselves, it follows that it is not in our power, but in
God's only, to cast away wickedness. And again, if it is not our doing to
form within us a heart of flesh, but the work of God alone, it will not be
in our power to live virtuously, but it will in everything appear to be a
work of divine grace. Such are the assertions of those who wish to prove
from the authority of Holy Scripture that nothing lies in our own power.
Now to these we answer, that these passages are not to be so understood,
but in the following manner. Take the case of one who was ignorant and
untaught, and who, feeling the disgrace of his ignorance, should, driven
either by an exhortation from some person, or incited by a desire to
emulate other wise men, hand himself over to one by whom he is assured that
he will be carefully trained and competently instructed. If he, then, who
had formerly hardened himself in ignorance, yield himself, as we have said,
with full purpose of mind to a master, and promise to obey him in all
things, the master, on seeing clearly the resolute nature of his
determination; will appropriately promise to take away all ignorance, and
to implant knowledge within his mind; not that he undertakes to do this if
the disciple refuse or resist his efforts, but only on his offering and
binding himself to obedience in all things. So also the Word of God
promises to those who draw near to Him, that He will take away their stony
heart, not indeed from those who do not listen to His word, but from those
who receive the precepts of His teaching; as in the Gospels we find the
sick approaching the Saviour, asking to receive health, and thus at last be
cured. And in order that the blind might be healed and regain their sight,
their part consisted in making supplication to the Saviour, and in
believing that their cure could be effected by Him; while His part, on the
other hand, lay in restoring to them the power of vision. And in this way
also does the Word of God promise to bestow instruction by taking away the
stony heart, i.e., by the removal of wickedness, that so men may be able to
walk in the divine precepts, and observe the commandments of the law.
(Grk.) 15. Let us look also at the declaration in Ezekiel, which says,
"I shall take away their stony hearts, and will put in them hearts of
flesh, that they may walk in My statutes and keep My precepts."[1] For if
God, when He wills, takes away the stony hearts, and implants hearts of
flesh, so that His precepts are obeyed and His commandments are observed,
it is not in our power to put away wickedness. For the taking away of the
stony hearts is nothing else than the taking away of the wickedness,
according to which one is hardened, from him from whom God wills to take
it; and the implanting of a heart of flesh, so that a man may walk in the
precepts of God and keep His commandments, what else is it than to become
somewhat yielding and unresistent to the truth, and to be capable of
practising virtues? And if God promises to do this, and if, before He takes
away the stony hearts, we do not lay them aside, it is manifest that it
does not depend upon ourselves to put away wickedness; and if it is not we
who do anything towards the production within us of the heart of flesh, but
if it is God's doing, it will not be our own act to live agreeably to
virtue, but altogether (the result of) divine grace. Such will be the
statements of him who, from the mere words (of Scripture), annihilates
free-will.[2] But we shall answer, saying, that we ought to understand
these passages thus: That as a man, e.g., who happened to be ignorant and
uneducated, on perceiving his own defects, either in consequence of an
exhortation from his teacher, or in some other way, should spontaneously
give himself up to him whom he considers able to introduce[3] him to
education and virtue; and, on his yielding himself up, his instructor
promises that he will take away his ignorance, and implant instruction, not
as if it contributed nothing to his training, and to the avoiding of
ignorance, that he brought himself to be healed, but because the instructor
promised to improve him who desired improvement; so, in the same way, the
Word of God promises to take away wickedness, which it calls a stony heart,
from those who come to it, not if they are unwilling, but (only) if they
submit themselves to the Physician of the sick, as in the Gospels the sick
are found coming to the Saviour, and asking to obtain healing, and so are
cured. And, let me say, the recovery of sight by the blind is, so far as
their request goes, the act of those who believe that they are capable of
being healed; but as respects the restoration of sight, it is the work of
our Saviour. Thus, then, does the Word of God promise to implant knowledge
in those who come to it, by taking away the stony and hard heart, which is
wickedness, in order that one may walk in the divine commandments, and keep
the divine injunctions.
(Lat.) 16. There is next brought before us that declaration uttered by
the Saviour in the Gospel: "That seeing they may see, and not perceive; and
hearing they may hear, and not understand; lest they should happen to be
converted, and their sins be forgiven them."[1] On which our opponent will
remark: "If those who shall hear more distinctly are by all means to be
corrected and converted, and converted in such a manner as to be worthy of
receiving the remission of sins, and if it be not in their own power to
hear the word distinctly, but if it depend on the Instructor to teach more
openly and distinctly, while he declares that he does not proclaim to them
the word with clearness, lest they should perhaps hear and understand, and
be converted, and be saved, it will follow, certainly, that their salvation
is not dependent upon themselves. And if this be so, then we have no free-
will either as regards salvation or destruction." Now were it not for the
words that are added, "Lest perhaps they should be converted, and their
sins be forgiven them," we might be more inclined to return the answer,
that the Saviour was unwilling that those individuals whom He foresaw would
not become good, should understand the mysteries of the kingdom of heaven,
and that therefore He spoke to them in parables; but as that addition
follows, "Lest perhaps they should be converted, and their sins be forgiven
them," the explanation is rendered more difficult. And, in the first place,
we have to notice what defence this passage furnishes against those
heretics who are accustomed to hunt out of the Old Testament any
expressions which seem, according to their view, to predicate severity and
cruelty of God the Creator, as when He is described as being affected with
the feeling of vengeance or punishment, or by any of those emotions,
however named, from which they deny the existence of goodness in the
Creator; for they do not judge of the Gospels with the same mind and
feelings, and do not observe whether any such statements are found in them
as they condemn and censure in the Old Testament. For manifestly, in the
passage referred to, the Saviour is shown, as they themselves admit, not to
speak distinctly, for this very reason, that men may not be converted, and
when converted, receive the remission of sins. Now, if the words be
understood according to the letter merely, nothing less, certainly, will be
contained in them than in those passages which they find fault with in the
Old Testament. And if they are of opinion that any expressions occurring in
such a connection in the New Testament stand in need of explanation, it
will necessarily follow that those also occurring in the Old Testament,
which are the subject of censure, may be freed from aspersion by an
explanation of a similar kind, so that by such means the passages found in
both Testaments may be shown to proceed from one and the same God. But let
us return, as we best may, to the question proposed.
(Grk.) 16. There was after this the passage from the Gospel, where the
Saviour said, that for this reason did He speak to those without in
parables, that "seeing they may not see, and hearing they may not
understand; lest they should be converted, and their sins be forgiven
them."[1] Now, our opponent will say, "If some persons are assuredly
converted on hearing words of greater clearness, so that they become worthy
of the remission of sins, and if it does not depend upon themselves to hear
these words of greater clearness, but upon him who teaches, and he for this
reason does not announce them to them more distinctly, lest they should see
and understand, it is not within the power of such to be saved; and if so,
we are not possessed of free-will as regards salvation and destruction."
Effectual, indeed, would be the reply to such arguments, were it not for
the addition, "Lest they should be converted, and their sins be forgiven
them,"--namely, that the Saviour did not wish those who were not to become
good and virtuous to understand the more mystical (parts of His teaching),
and for this reason spake to them in parables; but now, on account of the
words, "Lest they should be converted, and their sins be forgiven them,"
the defence is more difficult. In the first place, then, we must notice the
passage in its bearing on the heretics, who hunt out those portions from
the Old Testament where is exhibited, as they themselves daringly assert,
the cruelty[2] of the Creator of the world[3] in His purpose of avenging
and punishing the wicked,[1] or by whatever other name they wish to
designate such a quality, so speaking only that they may say that goodness
does not exist in the Creator; and who do not deal with the New Testament
in a similar manner, nor in a spirit of candour,[2] but pass by places
similar to those which they consider censurable in the Old Testament. For
manifestly, and according to the Gospel, is the Saviour shown, as they
assert, by His former words, not to speak distinctly for this reason, that
men might not be converted, and, being converted, might become deserving of
the remission of sins: which statement of itself is nothing inferior[3] to
those passages from the Old Testament which are objected to. And if they
seek to defend the Gospel, we must ask them whether they are not acting in
a blameworthy manner in dealing differently with the same questions; and,
while not stumbling against the New Testament, but seeking to defend it,
they nevertheless bring a charge against the Old regarding similar points,
whereas they ought to offer a defence in the same way of the passages from
the New. And therefore we shall force them, on account of the resemblances,
to regard all as the writings of one God. Come, then, and let us, to the
best of our ability, furnish an answer to the question submitted to us.
(Lat.) 17. We said formerly, when discussing the case of Pharaoh, that
sometimes it does not lead to good results for a man to be cured too
quickly, especially if the disease, being shut up within the inner parts of
the body, rage with greater fierceness. Whence God, who is acquainted with
secret things, and knows all things before they happen, in His great
goodness delays the cure of such, and postpones their recovery to a remoter
period, and, so to speak, cures them by not curing them, lest a too
favourable state of health[4] should render them incurable. It is therefore
possible that, in the case of those to whom, as being "without," the words
of our Lord and Saviour were addressed, He, seeing from His scrutiny of the
hearts and reins that they were not yet able to receive teaching of a
clearer type, veiled by the covering of language the meaning of the
profounder mysteries, lest perhaps, being rapidly converted and healed,
i.e., having quickly obtained the remission of their sins, they should
again easily slide back into the same disease which they had found could be
healed without any difficulty. For if this be the case, no one can doubt
that the punishment is doubled, and the amount of wickedness increased;
since not only are the sins which had appeared to be forgiven repeated, but
the court[1] of virtue also is desecrated when trodden by deceitful and
polluted beings,[2] filled within with hidden wickedness. And what remedy
can there ever be for those who, after eating the impure and filthy food of
wickedness, have tasted the pleasantness of virtue, and received its
sweetness into their mouths, and yet have again betaken themselves to the
deadly and poisonous provision of sin? And who doubts that it is better for
delay and a temporary abandonment to occur, in order that if, at some
future time, they should happen to be satiated with wickedness, and the
filth with which they are now delighted should become loathsome, the word
of God may at last be appropriately made clear to them, and that which is
holy be not given to the dogs, nor pearls be cast before swine, which will
trample them under foot, and turn, moreover, and rend and assault those who
have proclaimed to them the word of God? These, then, are they who are said
to be "without," undoubtedly by way of contrast with those who are said to
be "within," and to hear the word of God with greater clearness. And yet
those who are "without" do hear the word, although it is covered by
parables, and overshadowed by proverbs. There are others, also, besides
those who are without, who are called Tyrians, and who do not hear at all,
respecting whom the Saviour knew that they would have repented long ago,
sitting in sackcloth and ashes, if the miracles performed among others had
been done amongst them, and yet these do not hear those things which are
heard even by those who are "without:" and I believe, for this reason, that
the rank of such in wickedness was far lower and worse than that of those
who are said to be "without," i.e., who are not far from those who are
within, and who have deserved to hear the word, although in parables; and
because, perhaps, their cure was delayed to that time when it will be more
tolerable for them on the day of judgment, than for those before whom those
miracles which are recorded were performed, that so at last, being then
relieved from the weight of their sins, they may enter with more ease and
power of endurance upon the way of safety. And this is a point which I wish
impressed upon those who peruse these pages, that with respect to topics of
such difficulty and obscurity we use our utmost endeavour, not so much to
ascertain clearly the solutions of the questions (for every one will do
this as the Spirit gives him utterance), as to maintain the rule of faith
in the most unmistakeable manner,[7] by striving to show that the
providence of God, which equitably administers all things, governs also
immortal souls on the justest principles, (conferring rewards) according to
the merits and motives of each individual; the present economy of things s
not being confined within the life of this world, but the pre-existing
state of merit always furnishing the ground for the state that is to
follow,[1] and thus by an eternal and immutable law of equity, and by the
controlling influence of Divine Providence, the immortal soul is brought to
the summit of perfection. If one, however, were to object to our statement,
that the word of preaching was purposely put aside by certain men of wicked
and worthless character, and (were to inquire) why the word was preached to
those over whom the Tyrians, who were certainly despised, are preferred in
comparison (by which proceeding, certainly, their wickedness was increased,
and their condemnation rendered more severe, that they should hear the word
who were not to believe it), they must be answered in the following manner:
God, who is the Creator of the minds of all men, foreseeing complaints
against His providence, especially on the part of those who say, "How could
we believe when we neither beheld those things which others saw, nor heard
those words which were preached to others? in so far is the blame removed
from us, since they to whom the word was announced, and the signs
manifested, made no delay whatever, but became believers, overpowered by
the very force of the miracles;" wishing to destroy the grounds for
complaints of this kind, and to show that it was no concealment of Divine
Providence, but the determination of the human mind which was the cause of
their ruin, bestowed the grace of His benefits even upon the unworthy and
the unbelieving, that every mouth might indeed be shut, and that the mind
of man might know that all the deficiency was on its own part, and none on
that of God; and that it may, at the same time, be understood and
recognised that he receives a heavier sentence of condemnation who has
despised the divine benefits conferred upon him than he who has not
deserved to obtain or hear them, and that it is a peculiarity of divine
compassion, and a mark of the extreme justice of its administration, that
it sometimes conceals from certain individuals the opportunity of either
seeing or hearing the mysteries of divine power, lest, after beholding the
power of the miracles, and recognising and hearing the mysteries of its
wisdom, they should, on treating them with contempt and indifference, be
punished with greater severity for their impiety.
(Grk.) 17. We asserted also, when investigating the subject of Pharaoh,
that sometimes a rapid cure is not for the advantage of those who are
healed, if, after being seized by troublesome diseases, they should easily
get rid of those by which they had been entangled. For, despising the evil
as one that is easy of cure, and not being on their guard a second time
against falling into it, they will be involved in it (again). Wherefore, in
the case of such persons, the everlasting God, the Knower of secrets, who
knows all things before they exist, in conformity with His goodness, delays
sending them more rapid assistance, and, so to speak, in helping them does
not help, the latter course being to their advantage. It is probable, then,
that those "without," of whom we are speaking, having been foreseen by the
Saviour, according to our supposition, as not (likely) to prove steady in
their conversion,[3] if they should hear more clearly the words that were
spoken, were (so) treated by the Saviour as not to hear distinctly the
deeper (things of His teaching),[4] lest, after a rapid conversion, and
after being healed by obtaining remission of sins, they should despise the
wounds of their wickedness, as being slight and easy of healing, and should
again speedily relapse into them. And perhaps also, suffering punishment
for their former transgressions against virtue, which they had committed
when they had forsaken her, they had not yet filled up the (full) time; in
order that, being abandoned by the divine superintendence, and being filled
to a greater degree by their own evils which they had sown, they may
afterwards be called to a more stable repentance; so as not to be quickly
entangled again in those evils in which they had formerly been involved
when they treated with insolence the requirements of virtue, and devoted
themselves to worse things. Those, then, who are said to be "without"
(manifestly by comparison with those "within "), not being very far from
those "within," while those "within" hear clearly, do themselves hear
indistinctly, because they are addressed in parables; but nevertheless they
do hear. Others, again, of those "without," who are called Tyrians,
although it was foreknown that they would have repented long ago, sitting
in sackcloth and ashes, had the Saviour come near their borders, do not
hear even those words which are heard by those "without" (being, as is
probable, very far inferior in merit to those "without"[6]), in order that
at another season, after it has been more tolerable for them than for those
who did not receive the word (among whom he mentioned also the Tyrians),
they may, on hearing the word at a more appropriate time, obtain a more
lasting repentance. But observe whether, besides our desire to investigate
(the truth), we do not rather strive to maintain an attitude of piety in
everything regarding God and His Christ,[2] seeing we endeavour by every
means to prove that, in matters so great and so peculiar regarding the
varied providence of God, He takes an oversight of the immortal soul. If,
indeed, one were to inquire regarding those things that are objected to,
why those who saw wonders and who heard divine words are not benefited,
while the Tyrians would have repented if such had been performed and spoken
amongst them; and should ask, and say, Why did the Saviour proclaim such to
these persons, to their own hurt, that their sin might be reckoned to them
as heavier? we must say, in answer to such an one, that He who understands
the dispositions[3] of all those who find fault with His providence--
(alleging) that it is owing to it that they have not believed, because it
did not permit them to see what it enabled others to behold, and did not
arrange for them to hear those words by which others, on hearing them, were
benefited--wishing to prove that their defence is not founded on reason, He
grants those advantages which those who blame His administration asked; in
order that, after obtaining them, they may notwithstanding be convicted of
the greatest impiety in not having even then yielded themselves to be
benefited, and may cease from such audacity; and having been made free in
respect to this very point, may learn that God occasionally, in conferring
benefits upon certain persons, delays and procrastinates, not conferring
the favour of seeing and hearing those things which, when seen and heard,
would render the sin of those who did not believe, after acts so great and
peculiar, heavier and more serious.
(Lat.) 18. Let us now look to the expression, "It is not of him that
willeth, nor of him that runneth, but of God that showeth mercy."[4] For
our opponents assert, that if it does not depend upon him that willeth, nor
on him that runneth, but on God that showeth mercy, that a man be saved,
our salvation is not in our own power. For our nature is such as to admit
of our either being saved or not, or else our salvation rests solely on the
will of Him who, if He wills it, shows mercy, and confers salvation. Now
let us inquire, in the first place, of such persons, whether to desire
blessings be a good or evil act; and whether to hasten after good as a
final aim[2] be worthy of praise. If they were to answer that such a
procedure was deserving of censure, they would evidently he mad; for all
holy men both desire blessings and run after them, and certainly are not
blameworthy. How, then, is it that he who is not saved, if he be of an evil
nature, desires blessing, and runs after them, but does not find them? For
they say that a bad tree does not bring forth good fruits, whereas it is a
good fruit to desire blessings. And how is the fruit of a bad tree good?
And if they assert that to desire blessings, and to run after them, is an
act of indifference,[4] i.e., neither good nor bad, we shall reply, that if
it be an indifferent act to desire blessings, and to run after them, then
the opposite of that will also he an indifferent act, viz., to desire
evils, and to run after them; whereas it is certain that it is not an
indifferent act to desire evils, and to run after them, but one that is
manifestly wicked. It is established, then, that to desire and follow after
blessings is not an indifferent, but a virtuous proceeding.
Having now repelled these objections by the answer which we have given,
let us hasten on to the discussion of the subject itself, in which it is
said, "It is not of him that willeth, nor of him that runneth, but of God
that showeth mercy."[8] In the book of Psalms--in the Songs of Degrees,
which are ascribed to Solomon--the following statement occurs: "Except the
Lord build the house, they labour in vain that build it; except the Lord
keep the city, the watchman waketh but in vain."[9] By which words he does
not indeed indicate that we should cease from building or watching over the
safe keeping of that city which is within us; but what he points out is
this, that whatever is built without God, and whatever is guarded without
him, is built in vain, and guarded to no purpose. For in all things that
are well built and well protected, the Lord is held to be the cause either
of the building or of its protection. As if, e.g., we were to behold some
magnificent structure and mass of splendid building reared with beauteous
architectural skill, would we not justly and deservedly say that such was
built not by human power, but by divine help and might? And yet from such a
statement it will not be meant that the labour and industry of human effort
were inactive, and effected nothing at all. Or again, if we were to see
some city surrounded by a severe blockade of the enemy, in which
threatening engines were brought against the walls, and the place hard
pressed by a vallum, and weapons, and fire, and all the instruments of war,
by which destruction is prepared, would we not rightly and deservedly say,
if the enemy were repelled and put to flight, that the deliverance had been
wrought for the liberated city by God? And yet we would not mean, by so
speaking, that either the vigilance of the sentinels, or the alertness of
the young men,[11] or the protection of the guards, had been wanting. And
the apostle also must be understood in a similar manner, because the human
will alone is not sufficient to obtain salvation; nor is any mortal running
able to win the heavenly (rewards), and to obtain the prize of our high
calling[1] of God in Christ Jesus, unless this very good will of ours, and
ready purpose, and whatever that diligence within us may be, be aided or
furnished with divine help. And therefore most logically[2] did the apostle
say, that "it is not of him that willeth, nor of him that runneth, but of
God that showeth mercy;" in the same manner as if we were to say of
agriculture what is actually written: "I planted, Apollos watered; but God
gave the increase. So then neither is he that planteth anything, neither he
that watereth; but God that giveth the increase."[4] As, therefore, when a
field has brought good and rich crops to perfect maturity, no one would
piously and logically assert that the husbandman had made those fruits, but
would acknowledge that they had been produced by God; so also is our own
perfection brought about, not indeed by our remaining inactive and idle,[5]
(but by some activity on our part): and yet the consummation of it will not
be ascribed to us, but to God, who is the first and chief cause of the
work. So, when a ship has overcome the dangers of the sea, although the
result be accomplished by great labour on the part of the sailors, and by
the aid of all the art of navigation, and by the zeal and carefulness of
the pilot, and by the favouring influence of the breezes, and the careful
observation of the signs of the stars, no one in his sound senses would
ascribe the safety of the vessel, when, after being tossed by the waves,
and wearied by the billows, it has at last reached the harbour in safety,
to anything else than to the mercy of God. Not even the sailors or pilot
venture to say, "I have saved the ship," but they refer all to the mercy of
God; not that they feel that they have contributed no skill or labour to
save the ship, but because they know that while they contributed the
labour, the safety of the vessel was ensured by God. So also in the race of
our life we ourselves must expend labour, and bring diligence and zeal to
bear; but it is from God that salvation is to be hoped for as the fruit of
our labour. Otherwise, if God demand none of our labour, His commandments
will appear to be superfluous. In vain, also, does Paul blame some for
having fallen from the truth, and praise others for abiding in the faith;
and to no purpose does he deliver certain precepts and institutions to the
Churches: in vain, also, do we ourselves either desire or run after what is
good. But it is certain that these things are not done in vain; and it is
certain that neither do the apostles give instructions in vain, nor the
Lord enact laws without a reason. It follows, therefore, that we declare it
to be in vain, rather, for the heretics to speak evil of these good
declarations.
(Grk.) 18. Let us look next at the passage: "So, then, it is not of him
that willeth, nor of him that runneth, but of God that showeth mercy."[4]
For they who find fault say: If "it is not of him that willeth, nor of him
that runneth, but of God that showeth mercy," salvation does not depend
upon ourselves, but upon the arrangement[5] made by Him who has formed[6]
us such as we are, or on the purpose [1] of Him who showeth mercy when he
pleases. Now we must ask these persons the following questions: Whether to
desire what is good is virtuous or vicious; and whether the desire to run
in order to reach the goal in the pursuit of what is good be worthy of
praise or censure? And if they shall say that it is worthy of censure, they
will return an absurd answer;[3] since the saints desire and run, and
manifestly in so acting do nothing that is blameworthy. But if they shall
say that it is virtuous to desire what is good, and to run after what is
good, we shall ask them how a perishing nature desires better things;[5]
for it is like an evil tree producing good fruit, since it is a virtuous
act to desire better things. They will give (perhaps) a third answer, that
to desire and run after what is good is one of those things that are
indifferent,[6] and neither beautiful[7] nor wicked. Now to this we must
say, that if to desire and to run after what is good be a thing of
indifference, then the opposite also is a thing of indifference, viz., to
desire what is evil, and to run after it. But it is not a thing of
indifference to desire what is evil, and to run after it. And therefore
also, to desire what is good, and to run after it, is not a thing of
indifference. Such, then, is the defence which I think we can offer to the
statement, that "it is not of him that willeth, nor of him that runneth,
but of God that showeth mercy."[8] Solomon says in the book of Psalms (for
the Song of Degrees[10] is his, from which we shall quote the words):
"Unless the Lord build the house, they labour in vain that build it; except
the Lord keep the city, the watchman waketh in vain: "[9] not dissuading us
from building, nor teaching us not to keep watch in order to guard the city
in our soul, but showing that what is built without God, and does not
receive a guard from Him, is built in vain and watched to no purpose,
because God might reasonably be entitled the Lord of the building; and the
Governor of all things, the Ruler of the guard of the city. As, then, if we
were to say that such a building is not the work of the builder, but of
God, and that it was not owing to the successful effort of the watcher, but
of the God who is over all, that such a city suffered no injury from its
enemies, we should not be wrong,[3] it being understood that something also
had been done by human means, but the benefit being gratefully referred to
God who brought it to pass; so, seeing that the (mere) human desire is not
sufficient to attain the end, and that the running of those who are, as it
were, athletes, does not enable them to gain the prize of the high calling
of God in Christ Jesus--for these things are accomplished with the
assistance of God -- it is well said that "it is not of him that willeth,
nor of him that runneth, but of God that showeth mercy." As if also it were
said with regard to husbandry what also is actually recorded: "I planted,
Apollos watered; and God gave the increase. So then neither is he that
planteth anything, neither he that watereth; but God that giveth the
increase."[4] Now we could not piously assert that the production of full
crops was the work of the husbandman, or of him that watered, but the work
of God. So also our own perfection is brought about, not as if we ourselves
did nothing;[6] for it is not completed[7] by us, but God produces the
greater part of it. And that this assertion may be more clearly believed,
we shall take an illustration from the art of navigation. For in comparison
with the effect of the winds,[8] and the mildness of the air,[9] and the
light of the stars, all co-operating in the preservation of the crew, what
proportion[10] could the art of navigation be said to bear in the bringing
of the ship into harbour?--since even the sailors themselves, from piety,
do not venture to assert often that they had saved the ship, but refer all
to God; not as if they had done nothing, but because what had been done by
Providence was infinitely[11] greater than what had been effected by their
art. And in the matter of our salvation, what is done by God is infinitely
greater than what is done by ourselves; and therefore, I think, is it said
that "it is not of him that willeth, nor of him that runneth, but of God
that showeth mercy." For if in the manner which they imagine we must
explain the statement,[1] that "it is not of him that willeth, nor of him
that runneth, but of God that showeth mercy," the commandments are
superfluous; and it is in vain that Paul himself blames some for having
fallen away, and approves of others as having remained upright, and enacts
laws for the Churches: it is in vain also that we give ourselves up to
desire better things, and in vain also (to attempt) to run. But it is not
in vain that Paul gives such advice, censuring some and approving of
others; nor in vain that we give ourselves up to the desire of better
things, and to the chase after things that are pre-eminent. They have
accordingly not well explained the meaning of the passage.[2]
(Lat.) 19. After this there followed this point, that "to will and to do
are of God."[3] Our opponents maintain that if to will be of God, and if to
do be of Him, or if, whether we act or desire well or ill, it be of God,
then in that case we are not possessed of free-will. Now to this we have to
answer, that the words of the apostle do not say that to will evil is of
God, or that to will good is of Him; nor that to do good or evil is of God;
but his statement is a general one, that to will and to do are of God. For
as we have from God this very quality, that we are men[4] that we breathe,
that we move; so also we have from God (the faculty) by which we will, as
if we were to say that our power of motion is from God,[6] or that the
performing of these duties by the individual members, and their movements,
are from God. From which, certainly, I do not understand this, that because
the hand moves, e.g., to punish unjustly, or to commit an act of theft, the
act is of God, but only that the power of motion[8] is from God; while it
is our duty to turn those movements, the power of executing which we have
from God, either to purposes of good or evil. And so what the apostle says
is, that we receive indeed the power of volition, but that we misuse the
will either to good or evil desires. In a similar way, also, we must judge
of results.
(Grk.) 19. Besides these, there is the passage, "Both to will and to do
are of God."[3] And some assert that, if to will be of God, and to do be of
God, and if, whether we will evil or do evil, these (movements) come to us
from God, then, if so, we are not possessed of free-will. But again, on the
other hand, when we will better things, and do things that are more
excellent,[5] seeing that willing and doing are from God, it is not we who
have done the more excellent things, but we only appeared (to perform
them), while it was God that bestowed them;[7] so that even in this respect
we do not possess free-will. Now to this we have to answer, that the
language of the apostle does not assert that to will evil is of God, or to
will good is of Him (and similarly with respect to doing better and worse);
but that to will in a general [9] way, and to run in a general way, (are
from Him). For as we have from God (the property) of being living things
and human beings, so also have we that of willing generally, and, so to
speak, of motion in general. And as, possessing (the property) of life and
of motion, and of moving, e.g., these members, the hands or the feet, we
could not rightly say[10] that we had from God this species of motion,[1]
whereby we moved to strike, or destroy, or take away another's goods, but
that we had received from Him simply the generic[2] power of motion, which
we employed to better or worse purposes; so we have obtained from God (the
power) of acting, in respect of our being living things, and (the power) to
will from the Creator? while we employ the power of will, as well as that
of action, for the noblest objects, or the opposite.
(Lat.) 20. But with respect to the declaration of the apostle,
"Therefore hath He mercy on whom He will have mercy, and whom He will He
hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who
hath resisted His will? Nay but, O man, who art thou that repliest against
God? Shall the thing formed say to him that formed it, Why hast thou made
me thus? Hath not the potter power over the clay, of the same lump to make
one vessel unto honour, and another unto dishonour? "[4] Some one will
perhaps say, that as the potter out of the same lump makes some vessels to
honour, and others to dishonour, so God creates some men for perdition, and
others for salvation; and that it is not therefore in our own power either
to be saved or to perish; by which reasoning we appear not to be possessed
of free-will. We must answer those who are of this opinion with the
question, Whether it is possible for the apostle to contradict himself? And
if this cannot be imagined of an apostle, how shall he appear, according to
them, to be just in blaming those who committed fornication in Corinth, or
those who sinned, and did not repent of their unchastity, and fornication,
and uncleanness, which they had committed? How, also, does he greatly
praise those who acted rightly, like the house of Onesiphorus, saying, "The
Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and
was not ashamed of my chain: but, when he had come to Rome, he sought me
out very diligently, and found me. The Lord grant unto him that he may find
mercy of the Lord in that day."[5] Now it is not consistent with apostolic
gravity to blame him who is worthy of blame, i.e., who has sinned, and
greatly to praise him who is deserving of praise for his good works; and
again, as if it were in no one's power to do any good or evil, to say that
it was the Creator's doing that every one should act virtuously or
wickedly, seeing He makes one vessel to honour, and another to dishonour.
And how can he add that statement, "We must all stand before the judgment-
seat of Christ, that every one of us may receive in his body, according to
what he hath done, whether it be good or bad? "[6] For what reward of good
will be conferred on him who could not commit evil, being formed by the
Creator to that very end? or what punishment will deservedly be inflicted
on him who was unable to do good in consequence of the creative act of his
Maker?[1] Then, again, how is not this opposed to that other declaration
elsewhere, that "in a great house there are not only vessels of gold and
silver, but also of wood and of earth, and some to honour, and some to
dishonour. If a man therefore purge himself from these, he shall be a
vessel unto honour, sanctified, and meet for the Master's use, prepared
unto every good work."[4] He, accordingly, who purges himself, is made a
vessel unto honour, while he who has disdained to cleanse himself from his
impurity is made a vessel unto dishonour. From such declarations, in my
opinion, the cause of our actions can in no degree be referred to the
Creator. For God the Creator makes a certain vessel unto honour, and other
vessels to dishonour; but that vessel which has cleansed itself from all
impurity He makes a vessel unto honour, while that which has stained itself
with the filth of vice He makes a vessel unto dishonour. The conclusion
from which, accordingly, is this, that the cause of each one's actions is a
pre-existing one; and then every one, according to his deserts, is made by
God either a vessel unto honour or dishonour. Therefore every individual
vessel has furnished to its Creator out of itself the causes and occasions
of its being formed by Him to be either a vessel unto honour or one unto
dishonour. And if the assertion appear correct, as it certainly is, and in
harmony with all piety, that it is due to previous causes that every vessel
be prepared by God either to honour or to dishonour, it does not appear
absurd that, in discussing remoter causes in the same order, and in the
same method, we should come to the same conclusion respecting the nature of
souls, and (believe) that this was the reason why Jacob was beloved before
he was born into this world, and Esau hated, while he still was contained
in the womb of his mother.
(Grk.) 20. Still the declaration of the apostle will appear to drag us
to the conclusion that we are not possessed of freedom of will, in which,
objecting against himself, he says, "Therefore hath He mercy on whom He
will have mercy, and whom He will He hardeneth. Thou wilt say then unto me,
Why doth He yet find fault? For who hath resisted His will? Nay but, O man,
who art thou that repliest against God? Shall the thing formed say to him
that formed it, Why hast thou made me thus? Hath not the potter power over
the clay, of the same lump to make one vessel unto honour, and another unto
dishonour ?"[4] For it will be said: If the potter of the same lump make
some vessels to hon-our and others to dishonour, and God thus form some men
for salvation and others for ruin, then salvation or ruin does not depend
upon ourselves, nor are we possessed of free-will. Now we must ask him who
deals so with these passages, whether it is possible to conceive of the
apostle as contradicting himself. I presume, however, that no one will
venture to say so. If, then, the apostle does not utter contradictions, how
can he, according to him who so understands him, reasonably find fault,
censuring the individual at Corinth who had committed fornication, or those
who had fallen away, and had not repented of the licentiousness and
impurity of which they had been guilty? And how can he bless those whom he
praises as having done well, as he does the house of Onesiphorus in these
words: "The Lord give mercy to the house of Onesiphorus; for he oft
refreshed me, and was not ashamed of my chain: but, when he was in Rome, he
sought me out very diligently, and found me. The Lord grant to him that he
may find mercy of the Lord in that day."[2] It is not consistent for the
same apostle[3] to blame the sinner as worthy of censure, and to praise him
who had done well as deserving of approval; and again, on the other hand,
to say, as if nothing depended on ourselves, that the cause was in the
Creator[5] why the one vessel was formed to honour, and the other to
dishonour. And how is this statement correct:[6] "For we must all appear
before the judgment-seat of Christ; that every one may receive the things
done in his body, according to that he hath done, whether it be good or
bad,"[7] since they who have done evil have advanced to this pitch of
wickedness[8] because they were created vessels unto dishonour, while they
that have lived virtuously have done good because they were created from
the beginning for this purpose, and became vessels unto honour? And again,
how does not the statement made elsewhere conflict with the view which
these persons draw from the words which we have quoted (that it is the
fault of the Creator that one vessel is in honour and another in
dishonour), viz., "that in a great house there are not only vessels of gold
and silver, but also of wood and of earth; and some to honour, and some to
dishonour. If a man therefore purge himself, he shall be a vessel unto
honour, sanctified, and meet for the Master's use, and prepared unto every
good work; "[4] for if he who purges himself becomes a vessel unto honour,
and he who allows himself to remain unpurged[9] becomes a vessel unto
dishonour, then, so far as these words are concerned, the Creator is not at
all to blame. For the Creator makes vessels of honour and vessels of
dishonour, not from the beginning according to His foreknowledge,[10] since
He does not condemn or justify beforehand[11] according to it; but (He
makes) those into vessels of honour who purged themselves, and those into
vessels of dishonour who allowed themselves to remain unpurged: so that it
results from older causes[1] (which operated) in the formation of the
vessels unto honour and dishonour, that one was created for the former
condition, and another for the latter. But if we once admit that there were
certain older causes (at work) in the forming of a vessel unto honour, and
of one unto dishonour, what absurdity is there in going back to the subject
of the soul, and (in supposing) that a more ancient cause for Jacob being
loved and for Esau being hated existed with respect to Jacob before his
assumption of a body, and with regard to Esau before he was conceived in
the womb of Rebecca ?
(Lat.) 21. Nay, that very declaration, that from the same lump a vessel
is formed both to honour and to dishonour, will not push us hard; for we
assert that the nature of all rational souls is the same, as one lump of
clay is described as being under the treatment of the potter. Seeing, then,
the nature of rational creatures is one, God, according to the previous
grounds of merit,[3] created and formed out of it, as the potter out of the
one lump, some persons to honour and others to dishonour. Now, as regards
the language of the apostle, which he utters as if in a tone of censure,
"Nay but, O man, who art thou that repliest against God ?" he means, I
think, to point out that such a censure does not refer to any believer who
lives tightly and justly, and who has confidence in God, i.e., to such an
one as Moses was, of whom Scripture says that "Moses spake, and God
answered him by a voice; "[5] and as God answered Moses, so also does every
saint answer God. But he who is an unbeliever, and loses confidence in
answering before God owing to the unworthiness of his life and
conversation, and who, in relation to these matters, does not seek to learn
and make progress, but to oppose and resist, and who, to speak more
plainly, is such an one as to be able to say those words which the apostle
indicates, when he says, "Why, then, does He yet find fault? for who will
resist His will? "--to such an one may the censure of the apostle rightly
be directed, "Nay but, O man, who art thou that repliest against God?" This
censure accordingly applies not to believers and saints, but to unbelievers
and wicked men.
Now, to those who introduce souls of different natures,[7] and who turn
this declaration of the apostle to the support of their own opinion, we
have to reply as follows: If even they are agreed as to what the apostle
says, that out of the one lump are formed both those who are made to honour
and those who are made to dishonour, whom they term of a nature that is to
be saved and destroyed, there will then be no longer souls of different
natures, but one nature for all. And if they admit that one and the same
potter may undoubtedly denote one Creator, there will not be different
creators either of those who are saved, or of those who perish. Now, truly,
let them choose whether the), will have a good Creator to be intended who
creates had and ruined men, or one who is not good, who creates good men
and those who are prepared to honour. For the necessity of returning an
answer will extort from them one of these two alternatives. But according
to our declaration, whereby we say that it is owing to preceding causes
that God makes vessels either to honour or to dishonour, the approval of
God's justice is in no respect limited. For it is possible that this
vessel, which owing to previous causes was made in this world to honour,
may, if it behave negligently, be converted in another world, according to
the deserts of its conduct, into a vessel unto dishonour: as again, if any
one, owing to preceding causes, was formed by his Creator in this life a
vessel unto dishonour, and shall mend his ways and cleanse himself from all
filth and vice, he may, in the new world, be made a vessel to honour,
sanctified and useful, and prepared unto every good work. Finally, those
who were formed by God in this world to be Israelites, and who have lived a
life unworthy of the nobility of their race, and have fallen away from the
grandeur of their descent, will, in the world to come, in a certain
degree[3] be converted, on account of their unbelief, from vessels of
honour into vessels of dishonour; while, on the other hand, many who in
this life were reckoned among Egyptian or Idumean vessels, having adopted
the faith and practice of Israelites, when they shall have done the works
of Israelites, and shall have entered the Church of the Lord, will exist as
vessels of honour in the revelation of the sons of God. From which it is
more agreeable to the rule of piety to believe that every rational being,
according to his purpose and manner of life, is converted, sometimes from
had to good, and falls away sometimes from good to bad: that some abide in
good, and others advance to a better condition, and always ascend to higher
things, until they reach the highest grade of all; while others, again,
remain in evil, or, if the wickedness within them begin to spread itself
further, they descend to a worse condition, and sink into the lowest depth
of wickedness. Whence also we must suppose that it is possible there may be
some who began at first indeed with small offences, but who have poured out
wickedness to such a degree, and attained such proficiency in evil, that in
the measure of their wickedness they are equal even to the opposing powers:
and again, if, by means of many severe administrations of punishment, they
are able at some future time to recover their senses, and gradually attempt
to find healing for their wounds, they may, on ceasing from their
wickedness, be restored to a state of goodness. Whence we are of opinion
that, seeing the soul, as we have frequently said, is immortal and eternal,
it is possible that, in the many and endless periods of duration in the
immeasurable and different worlds, it may descend from the highest good to
the lowest evil, or be restored from the lowest evil to the highest good.
(Grk.) 21. And at the same time, it is clearly shown that, as far as
regards the underlying nature,[2] as there is one (piece of) clay which is
under the hands of the potter, from which piece vessels are formed unto
honour and dishonour; so the one nature of every soul being in the hands of
God, and, so to speak, there being (only) one lump of reasonable beings,[4]
certain causes of more ancient date led to some being created vessels unto
hon-our, and others vessels unto dishonour. But if the language of the
apostle convey a censure when he says, "Nay but, O man, who art thou that
repliest against God?" it teaches us that he who has confidence before God,
and is faithful, and has lived virtuously, would not hear the words, "Who
art thou that repliest against God?" Such an one, e.g., as Moses was, "For
Moses spake, and God answered him with a voice;"[6] and as God answers
Moses, so does a saint also answer God. But he who does not possess this
confidence, manifestly, either because he has lost it, or because he
investigates these matters not from a love of knowledge, but from a desire
to find fault,[8] and who therefore says, "Why does He yet find fault? for
who hath resisted His will ?" would merit the language of censure, which
says, "Nay but, O man, who art thou that repliest against God ?"
Now to those who introduce different natures, and who make use of the
declaration of the apostle (to support their view), the following must be
our answer. If they maintain[1] that those who perish and those who are
saved are formed of one lump, and that the Creator of those who are saved
is the Creator also of them who are lost, and if He is good who creates not
only spiritual but also earthy (natures) (for this follows from their
view), it is nevertheless possible that be who, in consequence of certain
former acts of righteousness,[2] had now been made a vessel of honour, but
who had not (afterwards) acted in a similar manner, nor done things
befitting a vessel of honour, was converted in another world into a vessel
of dishonour; as, on the other hand, it is possible that he who, owing to
causes more ancient than the present life, was here a vessel of dishonour,
may after reformation become in the new creation "a vessel of honour,
sanctified and meet for the Master's use, prepared unto every good work."
And perhaps those who are now Israelites, not having lived worthily of
their descent, will be deprived of their rank, being changed, as it were,
from vessels of honour into those of dishonour; and many of the present
Egyptians and Idumeans who came near to Israel, when they shall have borne
fruit to a larger extent, shall enter into the Church of the Lord, being no
longer accounted Egyptians and Idumeans, but becoming Israelites: so that,
according to this view, it is owing to their (varying) purposes that some
advance from a worse to a better condition, and others fall from better to
worse; while others, again, are preserved in a virtuous course, or ascend
from good to better; and others, on the contrary, remain in a course of
evil, or from bad become worse, as their wickedness flows on.
(Lat.) 21. But since the words of the apostle, in what he says regarding
vessels of honour or dishonour, that "if a man therefore purge himself, he
will be a vessel unto honour, sanctified and meet for the Master's service,
and prepared unto every good work," appear to place nothing in the power of
God, but all in ourselves; while in those in which he declares that "the
potter hath power over the clay, to make of the same lump one vessel to
honour, another to dishonour," he seems to refer the whole to God,--it is
not to be understood that those statements are contradictory, but the two
meanings are to be reduced to agreement, and one signification must be
drawn from both, viz., that we are not to suppose either that those things
which are in our own power can be done without the help of God, or that
those which are in God's hand can be brought to completion without the
intervention of our acts, and desires, and intention; because we have it
not in our own power so to will or do anything, as not to know that this
very faculty, by which we are able to will or to do, was bestowed on us by
God, according to the distinction which we indicated above. Or again, when
God forms vessels, some to honour and others to dishonour, we are to
suppose that He does not regard either our wills, or our purposes, or our
deserts, to be the causes of the honour or dishonour, as if they were a
sort of matter from which He may form the vessel of each one of us either
to honour or to dishonour; whereas the very movement of the soul itself, or
the purpose of the understanding, may of itself suggest to him, who is not
unaware of his heart and the thoughts of his mind, whether his vessel ought
to be formed to honour or to dishonour. But let these points suffice, which
we have discussed as we best could, regarding the questions connected with
the freedom of the will.[6]
(Grk.) 22. But since the apostle in one place does not pretend that the
becoming of a vessel unto honour or dishonour depends upon God, but refers
back the whole to ourselves, saying, "If, then, a man purge himself, he
will be a vessel unto honour, sanctified, meet for the Master's use, and
prepared unto every good work;" and elsewhere does not even pretend that it
is dependent upon ourselves, but appears to attribute the whole to God,
saying, "The potter hath power over the clay, of the same lump to make one
vessel unto honour and another to dishonour ;" and as his statements are
not contradictory, we must reconcile them, and extract one complete
statement from both. Neither does our own power,[1] apart from the
knowledge[2] of God, compel us to make progress; nor does the knowledge of
God (do so), unless we ourselves also contribute something to the good
result; nor does our own power, apart from the knowledge of God, and the
use of the power that worthily belongs to us,[3] make a man become (a
vessel) unto honour or dishonour; nor does the will of God alone[4] form a
man to honour or to dishonour, unless He hold our will to be a kind of
matter that admits of variation,[5] and that inclines to a better or worse
course of conduct. And these observations are sufficient to have been made
by us on the subject of free-will.
(From here, Lat. only.)
CHAP. II.--ON THE OPPOSING POWERS.
1. We have now to notice, agreeably to the statements of Scripture, how
the opposing powers, or the devil himself, contends with the human; race,
inciting and instigating men to sin. And in the first place, in the book of
Genesis,[1] the serpent is described as having seduced Eve; regarding whom,
in the work entitled The Ascension of Moses[2] (a little treatise, of
which the Apostle Jude makes mention in his Epistle), the archangel
Michael, when disputing with the devil regarding the body of Moses, says
that the serpent, being inspired by the devil, was the cause of Adam and
Eve's transgression. This also is made a subject of inquiry by some, viz.,
who the angel was that, speaking from heaven to Abraham, said, "Now I know
that thou fearest God, and on my account hast not spared thy beloved son,
whom thou lovedst."[3] For he is manifestly described as an angel who said
that he knew then that Abraham feared God, and had not spared his beloved
son, as the Scripture declares, although he did not say that it was on
account of God that Abraham had done this, but on his, that is, the
speaker's account. We must also ascertain who that is of whom it is stated
in the book of Exodus that he wished to slay Moses, because he was taking
his departure for Egypt;[1] and afterwards, also, who he is that is called
the destroying[2] angel, as well as he who in the book of Leviticus is
called Apopompaeus, i.e., Averter, regarding whom Scripture says, "One lot
for the Lord, and one lot for Apopompaeus, i.e., the Averter."[3] In the
first book of Kings, also, an evil spirit is said to strangle[4] Saul; and
in the third book, Micaiah the prophet says, "I saw the Lord of Israel
sitting on His throne, and all the host of heaven standing by Him, on His
right hand and on His left. And the Lord said, Who will deceive Achab king
of Israel, that he may go up and fall at Ramoth-gilead? And one said on
this manner, and another said on that manner. And there came forth a
spirit, and stood before the Lord, and said, I will deceive him. And the
Lord said to him, Wherewith? And he said, I will go forth, and I will be a
lying spirit in the mouth of all his prophets. And He said, Thou shalt
deceive him, and prevail also: go forth, and do so quickly. And now
therefore the Lord hath put a lying spirit in the mouth of all thy
prophets: the Lord hath spoken evil concerning thee."[5] Now by this last
quotation it is clearly shown that a certain spirit, from his own (free)
will and choice, elected to deceive (Achab), and to work a lie, in order
that the Lord might mislead the king to his death, for he deserved to
suffer. In the first book of Chronicles also it is said, "The devil, Satan,
stood up against Israel, and provoked David to number the people."[6] In
the Psalms, moreover, an evil angel is said to harass[7] certain persons.
In the book of Ecclesiastes, too, Solomon says, "If the spirit of the ruler
rise up against thee, leave not thy place; for soundness will restrain many
transgressions."[8] In Zechariah[9] we read that the devil stood on the
right hand of Joshua, and resisted him. Isaiah says that the sword of the
Lord arises against the dragon, the crooked[10] serpent.[11] And what shall
I say of Ezekiel, who in his second vision prophesies most unmistakeably to
the prince of Tyre regarding an opposing power, and who says also that the
dragon dwells in the rivers of Egypt?[12] Nay, with what else are the
contents of the whole work which is written regarding Job occupied, save
with the (doings) of the devil, who asks that power may be given him over
all that Job possesses, and over his sons, and even over his person? And
yet the devil is defeated through the patience of Job. In that book the
Lord has by His answers imparted much information regarding the power of
that dragon which opposes us. Such, meanwhile, are tree statements made in
the Old Testament, so far as we can at present recall them, on the subject
of hostile powers being either named in Scripture, or being said to oppose
the human race, and to be afterwards subjected to punishment.
Let us now look also to the New Testament, where Satan approaches the
Saviour, and tempts Him: wherein also it is stated that evil spirits and
unclean demons, which had taken possession of very many, were expelled by
the Saviour from the bodies of the sufferers, who are said also to be made
free by Him. Even Judas, too, when the devil had already put it in his
heart to betray Christ, afterwards received Satan wholly into him; for it
is written, that after the sop "Satan entered into him."[13] And the
Apostle Paul teaches us that we ought not to give place to the devil; but
"put on," he says, "the armour of God, that ye may be able to resist the
wiles of the devil: "[14] pointing out that the saints have to "wrestle not
against flesh and blood, but against principalities, against powers,
against the rulers of the darkness of this world, against spiritual
wickedness in high places."[15] Nay, he says that the Saviour even was
crucified by the princes of this world, who shall come to nought,[16] whose
wisdom also, he says, he does not speak. By all this, therefore, holy
Scripture teaches us that there are certain invisible enemies that fight
against us, and against whom it commands us to arm ourselves. Whence, also,
the more simple among the believers in the Lord Christ are of opinion, that
all the sins which men have committed are caused by the persistent efforts
of these opposing powers exerted upon the minds of sinners, because in that
invisible struggle these powers are found to be superior (to man). For if,
for example, there were no devil, no single human being[17] would go
astray.
2. We, however, who see the reason (of the thing) more clearly, do not
hold this opinion, taking into account those (sins) which manifestly
originate as a necessary consequence of our bodily constitution.[1] Must we
indeed suppose that the devil is the cause of our feeling hunger or thirst?
Nobody, I think, will venture to maintain that. If, then, he is not the
cause of our feeling hunger and thirst, wherein lies the difference when
each individual has attained the age of puberty, and that period has called
forth the incentives of the natural heat? It will undoubtedly follow, that
as the devil is not the cause of our feeling hunger and thirst, so neither
is he the cause of that appetency which naturally arises at the time of
maturity, viz., the desire of sexual intercourse. Now it is certain that
this cause is not always so set in motion by the devil that we should be
obliged to suppose that bodies would nor possess a desire for intercourse
of that kind if the devil did not exist. Let us consider, in the next
place, if, as we have already shown, food is desired by human beings, not
from a suggestion of the devil, but by a kind of natural instinct, whether,
if there were no devil, it were possible for human experience to exhibit
such restraint in partaking of food as never to exceed the proper limits;
i.e., that no one would either take otherwise than the case required, or
more than reason would allow; and so it would result that men, observing
due measure and moderation in the matter of eating, would never go wrong. I
do not think, indeed, that so great moderation could be observed by men
(even if there were no instigation by the devil inciting thereto), as that
no individual, in partaking of food, would go beyond due limits and
restraint, until he had learned to do so from long usage and experience.
What, then, is the state of the case? In the matter of eating and drinking
it was possible for us to go wrong, even without any incitement from the
devil, if we should happen to be either less temperate or less careful
(than we ought); and are we to suppose, then, in our appetite for sexual
intercourse, or in the restraint of our natural desires, our condition is
not something similar?[2] I am of opinion, indeed, that the same course of
reasoning must be understood to apply to other natural movements as those
of covetousness, or of anger, or of sorrow, or of all those generally which
through the vice of intemperance exceed the natural bounds of moderation.
There are therefore manifest reasons for holding the opinion, that as in
good things the human will[3] is of itself weak to accomplish any good (for
it is by divine help that it is brought to perfection in everything); so
also, in things of an opposite nature we receive certain initial elements,
and, as it were, seeds of sins, from those things which we use agreeably to
nature;[4] but when we have indulged them beyond what is proper, and have
not resisted the first movements to intemperance, then the hostile power,
seizing the occasion of this first transgression, incites and presses us
hard in every way, seeking to extend our sins over a wider field, and
furnishing us human beings with occasions and beginnings of sins, which
these hostile powers spread far and wide, and, if possible, beyond all
limits. Thus, when men at first for a little desire money, covetousness
begins to grow as the passion increases, and finally the fall into avarice
takes place. And after this, when blindness of mind has succeeded passion,
and the hostile powers, by their suggestions, hurry on the mind, money is
now no longer desired, but stolen, and acquired by force, or even by
shedding human blood. Finally, a confirmatory evidence Of the fact that
vices of such enormity proceed from demons, may be easily seen in this,
that those individuals who are oppressed either by immoderate love, or
incontrollable anger, or excessive sorrow, do not suffer less than those
who are bodily vexed by devils. For it is recorded in certain histories,
that some have fallen into madness from a state of love, others from a
state of anger, not a few from a state of sorrow, and even from one of
excessive joy; which results, I think, from this, that those opposing
powers, i.e., those demons, having gained a lodgment in their minds which
has been already laid open to them by intemperance, have taken complete
possession of their sensitive nature,[5] especially when no feeling of the
glory of virtue has aroused them to resistance.
3. That there are certain sins, however, which do not proceed from the
opposing powers, but take their beginnings from the natural movements of
the body, is manifestly declared by the Apostle Paul in the passage: "The
flesh lusteth against the Spirit, and the Spirit against the flesh: and
these are contrary the one to the other; so that ye cannot do the things
that ye would."[6] If, then, the flesh lust against the Spirit, and the
Spirit against the flesh, we have occasionally to wrestle against flesh and
blood, i.e., as being men, and walking according to the flesh, and not
capable of being tempted by greater than human temptations; since it is
said of us, "There hath no temptation taken you, but such as is common to
man: but God is faithful, who will not suffer you to be tempted above that
ye are able."[7] For as the presidents of the public games do not allow the
competitors to enter the lists indiscriminately or fortuitously, but after
a careful examination, pairing in a most impartial consideration either of
size or age, this individual with that--boys, e.g., with boys, men with
men, who are nearly related to each other either in age or strength; so
also must we understand the procedure of divine providence, which arranges
on most impartial principles all who descend into the struggles of this
human life, according to the nature of each individual's power, which is
known only to Him who alone beholds the hearts of men: so that one
individual fights against one temptation of the flesh,[1] another against a
second; one is exposed to its influence for so long a period of time,
another only for so long; one is tempted by the flesh to this or that
indulgence, another to one of a different kind; one has to resist this or
that hostile power, another has to combat two or three at the same time; or
at one time this hostile influence, at another that; at some particular
date having to resist one enemy, and at another a different one; being,
after the performance of certain acts, exposed to one set of enemies, after
others to a second. And observe whether some such state of things be not
indicated by the language of the apostle: "God is faithful, who will not
suffer you to be tempted above what ye are able,"[2] i.e., each one is
tempted in proportion to the amount of his strength or power of
resistance.[3] Now, although we have said that it is by the just judgment
of God that every one is tempted according to the amount of his strength,
we are not therefore to suppose that he who is tempted ought by all means
to prove victorious in the struggle; in like manner as he who contends in
the lists, although paired with his adversary on a just principle of
arrangement, will nevertheless not necessarily prove conqueror. But unless
the powers of the combatants are equal, the prize of the victor will not be
justly won; nor will blame justly attach to the vanquished, because He
allows us indeed to be tempted, but not "beyond what we are able:" for it
is in proportion to our strength that we are tempted; and it is not written
that, in temptation, He will make also a way to escape so as that we should
bear it, but a way to escape so as that we should be able to bear it.[4]
But it depends upon ourselves to use either with energy or feebleness this
power which He has given us. For there is no doubt that under every
temptation we have a power of endurance, if we employ properly the strength
that is granted us. But it is not the same thing to possess the power of
conquering and to be victorious, as the apostle himself has shown in very
cautious language, saying, "God will make a way to escape, that you may be
able to bear it,"[5] not that you will bear it. For many do not sustain
temptation, but are overcome by it. Now God enables us not to sustain
(temptation), (otherwise there would appear to be no struggle), but to have
the power of sustaining it.[6] But this power which is given us to enable
us to conquer may be used, according to our faculty of free-will, either in
a diligent manner, and then we prove victorious, or in a slothful manner,
and then we are defeated. For if such a power were wholly given us as that
we must by all means prove victorious, and never be defeated, what further
reason for a struggle could remain to him who cannot be overcome? Or what
merit is there in a victory, where the power of successful resistance[7] is
taken away? But if the possibility of conquering be equally conferred on us
all, and if it be in our own power how to use this possibility, i.e.,
either diligently or slothfully, then will the vanquished be justly
censured, and the victor be deservedly lauded. Now from these points which
we have discussed to the best of our power, it is, I think, clearly evident
that there are certain transgressions which we by no means commit under the
pressure of malignant powers; while there are others, again, to which we
are incited by instigation on their part to excessive and immoderate
indulgence. Whence it follows that we have to inquire how those opposing
powers produce these incitements within us.
4. With respect to the thoughts which proceed from our heart, or the
recollection of things which we have done, or the contemplation of any
things or causes whatever, we find that they sometimes proceed from
ourselves, and sometimes are originated by the opposing powers; not seldom
also are they suggested by God, or by the holy angels. Now such a statement
will perhaps appear incredible,[8] unless it be confirmed by the testimony
of holy Scripture, That, then, thoughts arise within ourselves, David
testifies in the Psalms, saying, "The thought of a man will make confession
to Thee, and the rest of the thought shall observe to Thee a festival
day."[9] That this, however, is also brought about by the opposing powers,
is shown by Solomon in the book of Ecclesiastes in the following manner:
"If the spirit of the ruler rise up against thee, leave not thy place; for
soundness restrains great offences."[10] The Apostle Paul also will bear
testimony to the same point in the words: "Casting down imaginations, and
every high thing that exalted itself against the knowledge of Christ."[1]
That it is an effect due to God, nevertheless, is declared by David, when
he says in the Psalms, "Blessed is the man whose help is in Thee, O Lord,
Thy ascents (are) in his heart."[2] And the apostle says that "God put it
into the heart of Titus."[3] That certain thoughts are suggested to men's
hearts either by good or evil angels, is shown both by the angel that
accompanied Tobias,[4] and by the language of the prophet, where he says,
"And the angel who spoke in me answered."[5] The book of the Shepherd[6]
declares the same, saying that each individual is attended by two angels;
that whenever good thoughts arise in our hearts, they are suggested by the
good angel; but when of a contrary kind, they are the instigation of the
evil angel. The same is declared by Barnabas in his Epistle,[7] where he
says there are two ways, one of light and one of darkness, over which he
asserts that certain angels are placed;--the angels of God over the way of
light, the angels of Satan over the way of darkness. We are not, however,
to imagine that any other result follows from what is suggested to our
heart, whether good or bad, save a (mental) commotion only, and an
incitement instigating us either to good or evil. For it is quite within
our reach, when a malignant power has begun to incite us to evil, to cast
away from us the wicked suggestions, and to resist the vile inducements,
and to do nothing that is at all deserving of blame. And, on the other
hand, it is possible, when a divine power calls us to better things, not to
obey the call; our freedom of will being preserved to us in either case. We
said, indeed, in the foregoing pages, that certain recollections of good or
evil actions were suggested to us either by the act of divine providence or
by the opposing powers, as is shown in the book of Esther, when Artaxerxes
had not remembered the services of that just man Mordecai, but, when
wearied out with his nightly vigils, had it put into his mind by God to
require that the annals of his great deeds should be read to him; whereon,
being reminded of the benefits received from Mordecai, he ordered his enemy
Haman to be hanged, but splendid honours to be conferred on him, and
impunity from the threatened danger to be granted to the whole of the holy
nation. On the other hand, however, we must suppose that it was through the
hostile influence of the devil that the suggestion was introduced into the
minds of the high priests and the scribes which they made to Pilate, when
they came and said, "Sir, we remember that that deceiver said, while he was
yet alive, After three days I will rise again."[8] The design of Judas,
also, respecting the betrayal of our Lord and Saviour, did not originate in
the wickedness of his mind alone. For Scripture testifies that the "devil
had already put it into his heart to betray Him."[9] And therefore Solomon
rightly commanded, saying, "Keep thy heart with all diligence."[10] And the
Apostle Paul warns us: "Therefore we ought to give the more earnest heed to
the things which we have heard, lest perhaps we should let them slip."[11]
And when he says, "Neither give place to the devil,"[12] he shows by that
injunction that it is through certain acts, or a kind of mental
slothfulness, that room is made for the devil, so that, if he once enter
our heart, he will either gain possession of us, or at least will pollute
the soul, if he has not obtained the entire mastery over it, by casting on
us his fiery darts; and by these we are sometimes deeply wounded, and
sometimes only set on fire. Seldom indeed, and only in a few instances, are
these fiery darts quenched, so as not to find a place where they may wound,
i.e., when one is covered by the strong and mighty shield of faith. The
declaration, indeed, in the Epistle to the Ephesians, "We wrestle not
against flesh and blood, but against principalities, against powers,
against the rulers of the darkness of this world, against spiritual
wickedness in high places,"[13] must be so understood as if "we" meant, "I
Paul, and you Ephesians, and all who have not to wrestle against flesh and
blood:" for such have to struggle against principalities and powers,
against the rulers of the darkness of this world, not like the Corinthians,
whose struggle was as yet against flesh and blood, and who had been
overtaken by no temptation but such as is common to man.
5. We are not, however, to suppose that each individual has to contend
against all these (adversaries). For it is impossible for any man, although
he were a saint, to carry on a contest against all of them at the same
time. If that indeed were by any means to be the case, as it is certainly
impossible it should be so, human nature could not possibly bear it without
undergoing entire destruction.[14] But as, for example, if fifty soldiers
were to say that they were about to engage with fifty others, they would
not be understood to mean that one of them had to contend against the whole
fifty, but each one would rightly say that "our battle was against fifty,"
all against all; so also this is to be understood as the apostle's meaning,
that all the athletes and soldiers of Christ have to wrestle and struggle
against all the adversaries enumerated,--the struggle having, indeed, to be
maintained against all, but by single individuals either with individual
powers, or at least in such manner as shall be determined by God, who is
the just president of the struggle. For I am of opinion that there is a
certain limit to the powers of human nature, although there may be a Paul,
of whom it is said, "He is a chosen vessel unto Me;"[1] or a Peter, against
whom the gates of hell do not prevail; or a Moses, the friend of God: yet
not one of them could sustain, without destruction to himself,[2] the whole
simultaneous assault of these opposing powers, unless indeed the might of
Him alone were to work in him, who said, "Be of good cheer, I have overcome
the world."[3] And therefore Paul exclaims with confidence, "I can do all
things through Christ, who strengtheneth me;"[4] and again, "I laboured
more abundantly than they all; yet not I, but the grace of God which was
with me."[5] On account, then, of this power, which certainly is not of
human origin operating and speaking in him, Paul could say, "For I am
persuaded that neither death, nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height, nor depth, nor
power, nor any other creature, shall be able to separate us from the love
of God, which is in Christ Jesus our Lord."[6] For I do not think that
human nature can alone of itself maintain a contest with angels, and with
the powers of the height and of the abyss,[7] and with any other creature;
but when it feels the presence of the Lord dwelling within it, confidence
in the divine help will lead it to say, "The Lord is my light, and my
salvation; whom shall I fear? The Lord is the protector of my life; of whom
shall I be afraid? When the enemies draw near to me, to eat my flesh, my
enemies who trouble me, they stumbled and fell. Though an host encamp
against me, my heart shall not fear; though war should rise against me, in
Him shall I be confident."[8] From which I infer that a man perhaps would
never be able of himself to vanquish an opposing power, unless he had the
benefit of divine assistance. Hence, also, the angel is said to have
wrestled with Jacob. Here, however, I understand the writer to mean, that
it was not the same thing for the angel to have wrestled with Jacob, and to
have wrestled against him; but the angel that wrestles with him is he who
was present with him in order to secure his safety, who, after knowing also
his moral progress, gave him in addition the name of Israel, i.e., he is
with him in the struggle, and assists him in the contest; seeing there was
undoubtedly another angel against whom he contended, and against whom he
had to carry on a contest. Finally, Paul has not said that we wrestle with
princes, or with powers, but against principalities and powers. And hence,
although Jacob wrestled, it was unquestionably against some one of those
powers which, Paul declares, resist and contend with the human race, and
especially with the saints. And therefore at last the Scripture says of him
that "he wrestled with the angel, and had power with God," so that the
struggle is supported by help of the angel, but the prize of success
conducts the conqueror to God.
6. Nor are we, indeed, to suppose that struggles of this kind are
carried on by the exercise of bodily strength, and of the arts of the
wrestling school ;[9] but spirit contends with spirit, according to the
declaration of Paul, that our struggle is against principalities, and
powers, and the rulers of the darkness of this world. Nay, the following is
to be understood as the nature of the struggles; when, e.g., losses and
dangers befall us, or calumnies and false accusations are brought against
us, it not being the object of the hostile powers that we should suffer
these (trials) only, but that by means of them we should be driven either
to excess of anger or sorrow, or to the last pitch of despair; or at least,
which is a greater sin, should be forced, when fatigued and overcome by any
annoyances, to make complaints against God, as one who does not administer
human life justly and equitably; the consequence of which is, that our
faith may be weakened, or our hopes disappointed, or we may be compelled to
give up the truth of our opinions, or be led to entertain irreligious
sentiments regarding God. For some such things are written regarding Job,
after the devil had requested God that power should be given him over his
goods. By which also we are taught, that it is not by any accidental
attacks that we are assailed, whenever we are visited with any such loss of
property, nor that it is owing to chance when one of us is taken prisoner,
or when the dwellings in which those who are dear to us are crushed to
death, fall in ruins; for, with respect to all these occurrences, every
believer ought to say, "Thou couldst have no power at all against Me,
except it were given thee from above."[1] For observe that the house of Job
did not fall upon his sons until the devil had first received power against
them; nor would the horsemen have made an irruption in three bands,[2] to
carry away his camels or his oxen, and other cattle, unless they had been
instigated by that spirit to whom they had delivered themselves up as the
servants of his will. Nor would that fire, as it seemed to be, or
thunderbolt, as it has been considered, have fallen upon the sheep of the
patriarch, until the devil had said to God, "Hast Thou not made a hedge
about all that is without and within his house and around all the rest of
his property? But now put forth Thy hand, and touch all that he hath, (and
see) if he do not renounce Thee to Thy face."[3]
7. The result of all the foregoing remarks is to show, that all the
occurrences in the world which are considered to be of an intermediate
kind, whether they be mournful or otherwise are brought about, not indeed
by God, and yet not without Him; while He not only does not prevent those
wicked and opposing powers that are desirous to bring about these things
(from accomplishing their purpose), but even permits them to do so,
although only on certain occasions and to certain individuals, as is said
with respect to Job himself, that for a certain time he was made to fall
under the power of others, and to have his house plundered by unjust
persons. And therefore holy Scripture teaches us to receive all that
happens as sent by God, knowing that without Him no event occurs. For how
can we doubt that such is the case, viz., that nothing comes to man without
(the will of) God, when our Lord and Saviour declares, "Are not two
sparrows sold for a farthing? and one of them shall not fall on the ground
without your Father who is in heaven."[4] But the necessity of the case has
drawn us away in a lengthened digression on the subject of the struggle
waged by the hostile powers against men, and of those sadder events which
happen to human life, i.e., its temptations--according to the declaration
of Job, "Is not the whole life of man upon the earth a temptation?"[5]--in
order that the manner of their occurrence, and the spirit in which we
should regard them, might be clearly shown. Let us notice next, how men
fall away into the sin of false knowledge, or with what object the opposing
powers are wont to stir up conflict with us regarding such things.
CHAP. III.--ON THREEFOLD WISDOM.
1. The holy apostle, wishing to teach us some great and hidden truth
respecting science and wisdom, says, in the first Epistle to the
Corinthians: "We speak wisdom among them that are perfect; yet not the
wisdom of this world, nor of the princes of the world, that come to nought:
but we speak the wisdom of God in a mystery, even the hidden wisdom, which
God ordained before the world unto our glory: which none of the princes of
the world knew: for had they known it, they would not have crucified the
Lord of glory."[6] In this passage, wishing to describe the different kinds
of wisdom, he points out that there is a wisdom of this world, and a wisdom
of the princes of this world, and another wisdom of God. But when he uses
the expression "wisdom of the princes of this world," I do not think that
he means a wisdom common to all the princes of this world, but one rather
that is peculiar to certain individuals among them. And again, when he
says, "We speak the wisdom of God in a mystery, even the hidden wisdom,
which God ordained before the world unto our glory,"[7] we must inquire
whether his meaning be, that this is the same wisdom of God which was
hidden from other times and generations, and was not made known to the sons
of men, as it has now been revealed to His holy apostles and prophets, and
Which was also that wisdom of God before the advent of the Saviour, by
means of which Solomon obtained his wisdom, and in reference to which the
language of the Saviour Himself declared, that what He taught was greater
than Solomon, in these words, "Behold, a greater than Solomon is here,"[8]-
-words which show, that those who were instructed by the Saviour were
instructed in something higher than the knowledge of Solomon. For if one
were to assert that the Saviour did indeed Himself possess greater
knowledge, but did not communicate more to others than Solomon did, how
will that agree with the statement which follows: "The queen of the south
shall rise up in the judgment, and condemn the men of this generation,
because she came from the ends of the earth to hear the wisdom of Solomon;
and, behold, a greater than Solomon is here?" There is therefore a wisdom
of this world, and also probably a wisdom belonging to each individual
prince of this world. But with respect to the wisdom of God alone, we
perceive that this! is indicated, that it operated to a less degree in
ancient and former times, and was (afterwards) more fully revealed and
manifested through Christ. We shall inquire, however, regarding the wisdom
of God in the proper place.
2. But now, since we are treating of the manner in which the opposing
powers stir up those contests, by means of which false knowledge is
introduced into the minds of men, and human souls led astray, while they
imagine that they have discovered wisdom, I think it necessary to name and
distinguish the wisdom of this world, and of the princes of this world,
that by so doing we may discover who are the fathers of this wisdom, nay,
even of these kinds of wisdom.[1] I am of opinion, therefore, as I have
stated above, that there is another wisdom of this world besides those
(different kinds of) wisdom[2] which belong to the princes of this world,
by which wisdom those things seem to be understood and comprehended which
belong to this world. This wisdom, however, possesses in itself no fitness
for forming any opinion either respecting divine things,[3] or the plan of
the world's government, or any other subjects of importance, or regarding
the training for a good or happy life; but is such as deals wholly with the
art of poetry, e.g., or that of grammar, or rhetoric, or geometry, or
music, with which also, perhaps, medicine should be classed. In all these
subjects we are to suppose that the wisdom of this world is included. The
wisdom of the princes of this world, on the other hand, we understand to be
such as the secret and occult philosophy, as they call it, of the
Egyptians, and the astrology of the Chaldeans and Indians, who make
profession of the knowledge of high things,[4] and also that manifold
variety of opinion which prevails among the Greeks regarding divine things.
Accordingly, in the holy Scriptures we find that there are princes over
individual nations; as in Daniel s we read that there was a prince of the
kingdom of Persia, and another prince of the kingdom of Graecia, who are
clearly shown, by the nature of the passage, to be not human beings, but
certain powers. In the prophecies of Ezekiel,[6] also, the prince of Tyre
is unmistakeably shown to be a kind of spiritual power. When these, then,
and others of the same kind, possessing each his own wisdom, and building
up his own opinions and sentiments, beheld our Lord and Saviour professing
and declaring that He had for this purpose come into the world, that all
the opinions of science, falsely so called, might be destroyed, not knowing
what was concealed within Him, they forthwith laid a snare for Him: for
"the kings of the earth set themselves, and the rulers assembled together,
against the Lord and His Christ."[7] But their snares being discovered, and
the plans which they had attempted to carry out being made manifest when
they crucified the Lord of glory, therefore the apostle says, "We speak
wisdom among them that are perfect, but not the wisdom of this world, nor
of the princes of this world, who are brought to nought, which none of the
princes of this world knew: for had they known it, they would not have
crucified the Lord of glory."[8]
3. We must, indeed, endeavour to ascertain whether that wisdom[9] of
the princes of this world, with which they endeavour to imbue men, is
introduced into their minds by the opposing powers, with the purpose of
ensnaring and injuring them, or only for the purpose of deceiving them,
i.e., not with the object of doing any hurt to man; but, as these princes
of this world esteem such opinions to be true, they desire to impart to
others what they themselves believe to be the truth: and this is the view
which I am inclined to adopt. For as, to take an illustration, certain
Greek authors, or the leaders of some heretical sect, after having imbibed
an error in doctrine instead of the truth, and having come to the
conclusion in their own minds that such is the truth, proceed, in the next
place, to endeavour to persuade others of the correctness of their
opinions; so, in like manner, are we to suppose is the procedure of the
princes of this world, in which to certain spiritual powers has been
assigned the rule over certain nations, and who are termed on that account
the princes of this world. There are besides, in addition to these princes,
certain special energies[10] of this world, i.e., spiritual powers, which
bring about certain effects, which they have themselves, in virtue of their
freedom of will, chosen to produce, and to these belong those princes who
practise the wisdom of this world: there being, for example, a peculiar
energy and power, which is the inspirer of poetry; another, of geometry;
and so a separate power, to remind us of each of the arts and professions
of this kind. Lastly, many Greek writers have been of opinion that the art
of poetry cannot exist without madness;[11] whence also it is several times
related in their histories, that those whom they call poets[12] were
suddenly filled with a kind of spirit of madness. And what are we to say
also of those whom they call diviners,[1] from whom, by the working of
those demons who have the mastery over them, answers are given in carefully
constructed verses? Those persons, too, whom they term Magi or
Malevolent,[2] frequently, by invoking demons over boys of tender years,
have made them repeat poetical compositions which were the admiration and
amazement of all. Now these effects we are to suppose are brought about in
the following manner: As holy and immaculate souls, after devoting
themselves to God with all affection and purity, and after preserving
themselves free from all contagion of evil spirits,[3] and after being
purified by lengthened abstinence, and imbued with holy and religious
training, assume by this means a portion of divinity, and earn the grace of
prophecy, and other divine gifts; so also are we to suppose that those who
place themselves in the way of the opposing powers, i.e., who purposely
admire and adopt their manner of life and habits,[4] receive their
inspiration, and become partakers of their wisdom and doctrine. And the
result of this is, that they are filled with the working of those spirits
to whose service they have subjected themselves.
4. With respect to those, indeed, who teach differently regarding
Christ from what the rule of Scripture allows, it is no idle task to
ascertain whether it is from a treacherous purpose that these opposing
powers, in their struggles to prevent a belief in Christ, have devised
certain fabulous and impious doctrines; or whether, on hearing the word of
Christ, and not being able to cast it forth from the secrecy of their
conscience, nor yet to retain it pure and holy, they have, by means of
vessels that were convenient to their use,[5] and, so to speak, through
their prophets, introduced various errors contrary to the rule of Christian
truth. Now we are to suppose rather that apostate and refugee powers,[6]
which have departed from God out of the very wickedness of their mind and
will,[7] or from envy of those for whom there is prepared (on their
becoming acquainted with the truth) an ascent to the same rank, whence
they themselves had fallen, did, in order to prevent any progress of that
kind, invent these errors and delusions of false doctrine. It is then
clearly established, by many proofs, that while the soul of man exists in
this body, it may admit different energies, i.e., operations, from a
diversity of good and evil spirits. Now, of wicked spirits there is a
twofold mode of operation: i.e., when they either take complete and entire
possession of the mind,[8] so as to allow their captives[9] the power
neither of understanding nor feeling; as, for instance, is the case with
those commonly called possessed,[10] whom we see to be deprived of reason,
and insane (such as those were who are related in the Gospel to have been
cured by the Saviour); or when by their wicked suggestions they deprave a
sentient and intelligent soul with thoughts of various kinds, persuading it
to evil, of which Judas is an illustration, who was induced at the
suggestion of the devil to commit the crime of treason, according to the
declaration of Scripture, that "the devil had already put it into the heart
of Judas Iscariot to betray him."[11]
But a man receives the energy, i.e., the working, of a good spirit,
when he is stirred and incited to good, and is inspired to heavenly or
divine things; as the holy angels and God Himself wrought in the prophets,
arousing and exhorting them by their holy suggestions to a better course of
life, yet so, indeed, that it remained within the will and judgment of the
individual, either to be willing or unwilling to follow the call to divine
and heavenly things. And from this manifest distinction, it is seen how the
soul is moved by the presence of a better spirit, i.e., if it encounter no
perturbation or alienation of mind whatever from the impending inspiration,
nor lose the free control of its will; as, for instance, is the case with
all, whether prophets or apostles, who ministered to the divine responses
without any perturbation of mind.[12] Now, that by the suggestions of a
good spirit the memory of man is aroused to the recollection of better
things, we have already shown by previous instances, when we mentioned the
cases of Mordecai and Artaxerxes.
5. This too, I think, should next be inquired into, viz., what are the
reasons why a human soul is acted on at one time by good (spirits), and at
another by bad: the grounds of which I suspect to be older than the bodily
birth of the individual. as John (the Baptist) showed by his leaping and
exulting in his mother's womb, when the voice of the salutation of Mary
reached the ears of his mother Elisabeth; and as Jeremiah the prophet
declares, who was known to God before he was formed in his mother's womb,
and before he was born was sanctified by Him, and while yet a boy received
the grace of prophecy.[13] And again, on the other hand it is shown beyond
a doubt, that some have been possessed by hostile spirits from the very
beginning of their lives: i.e., some were born with an evil spirit; and
others, according to credible histories, have practised divination.[1] from
childhood. Others have been under the influence of the demon called Python,
i.e., the ventriloquial spirit, from the commencement of their existence.
To all which instances, those who maintain that everything in the world is
under the administration of Divine Providence (as is also our own belief),
can, as it appears to me, give no other answer, so as to show that no
shadow of injustice rests upon the divine government, than by holding that
there were certain causes of prior existence, in consequence of which the
souls, before their birth in the body, contracted a certain amount of guilt
in their sensitive nature, or in their movements, on account of which they
have been judged worthy by Divine Providence of being placed in this
condition. For a soul is always in possession of free-will, as well when it
is in the body as when it is without it; and freedom of will is always
directed either to good or evil. Nor can any rational and sentient being,
i.e., a mind or soul, exist without some movement either good or bad. And
it is probable that these movements furnish grounds for merit even before
they do anything in this world; so that on account of these merits or
grounds they are, immediately on their birth, and even before it, so to
speak, assorted by Divine Providence for the endurance either of good or
evil.
Let such, then, be our views respecting those events which appear to
befall men, either immediately after birth, or even before they enter upon
the light. But as regards the suggestions which are made to the soul, i.e,
to the faculty of human thought, by different spirits, and which arouse men
to good actions or the contrary, even in such a case we must suppose that
there sometimes existed certain causes anterior to bodily birth. For
occasionally the mind, when watchful, and casting away from it what is
evil, calls to itself the aid of the good; or if it be, on the contrary,
negligent and slothful, it makes room through insufficient caution for
these spirits, which, lying in wait secretly like robbers, contrive to rush
into the minds of men when they see a lodgment made for them by sloth; as
the Apostle Peter says, "that our adversary the devil goes about like a
roaring lion, seeking whom he may devour."[2] On which account our heart
must be kept with all carefulness both by day and night, and no place be
given to the devil; but every effort must be used that the ministers of
God--those spirits, viz., who were sent to minister to them who are called
to be heirs of salvation[3] --may find a place within us, and be delighted
to enter into the guest-chamber[4] of our soul, and dwelling within us may
guide us by their counsels; if, indeed, they shall find the habitation of
our heart adorned by the practice of virtue and holiness. But let that be
sufficient which we have said, as we best could, regarding those powers
which are hostile to the human race.
CHAP. IV.--ON HUMAN TEMPTATIONS.
1. And now the subject of human temptations must not, in my opinion, be
passed over in silence, which take their rise sometimes from flesh and
blood, or from the wisdom of flesh and blood, which is said to be hostile
to God. And whether the statement be true which certain allege, viz., that
each individual has as it were two souls, we shall determine after we have
explained the nature of those temptations, which are said to be more
powerful than any of human origin, i.e., which we sustain from
principalities and powers, and from the rulers of the darkness of this
world, and from spiritual wickedness in high places, or to which we are
subjected from wicked spirits and unclean demons. Now, in the investigation
of this subject, we must, I think, inquire according to a logical method
whether there be in us human beings, who are composed of soul and body and
vital spirit, some other element, possessing an incitement of its own, and
evoking a movement towards evil. For a question of this kind is wont to be
discussed by some in this way: whether, viz., as two souls are said to co-
exist within us, the one is more divine and heavenly and the other
inferior; or whether, from the very fact that we inhere in bodily
structures which according to their own proper nature are dead, and
altogether devoid of life (seeing it is from us, i.e., from our souls, that
the material body derives its life, it being contrary and hostile to the
spirit), we are drawn on and enticed to the practice of those evils which
are agreeable to the body; or whether, thirdly (which was the opinion of
some of the Greek philosophers), although our soul is one in substance, it
nevertheless consists of several elements, and one portion of it is called
rational and another irrational, and that which is termed the irrational
part is again separated into two affections--those of covetousness and
passion. These three opinions, then, regarding the soul, which we have
stated above, we have found to be entertained by some, but that one of
them, which we have mentioned as being adopted by certain Grecian
philosophers, viz., that the soul is tripartite, I do not observe to be
greatly confirmed by the authority of holy Scripture; while with respect to
the remaining two there is found a considerable number or' passages in the
holy Scriptures which seem capable of application to them.
2. Now, of these opinions, let us first discuss that which is
maintained by some, that there is in us a good and heavenly soul, and
another earthly and inferior; and that the better soul is implanted within
us from heaven, such as was that which, while Jacob was still in the womb,
gave him the prize of victory in supplanting his brother Esau, and which in
the case of Jeremiah was sanctified from his birth, and in that of John was
filled by the Holy Spirit from the womb. Now, that which they term the
inferior soul is produced, they allege, along with the body itself out of
the seed of the body, whence they say it cannot live or subsist beyond the
body, on which account also they say it is frequently termed flesh. For the
expression, "The flesh lusteth against the Spirit,"[1] they take to be
applicable not to the flesh, but to this soul, which is properly the soul
of the flesh. From these words, moreover, they endeavour notwithstanding to
make good the declaration in Leviticus: "The life of all flesh is the blood
thereof."[2] For, from the circumstance that it is the diffusion of the
blood throughout the whole flesh which produces life in the flesh, they
assert that this soul, which is said to be the life of all flesh, is
contained in the blood. This statement, moreover, that the flesh struggles
against the spirit, and the spirit against the flesh; and the further
statement, that "the life of all flesh is the blood thereof," is, according
to these writers, simply calling the wisdom of the flesh by another name,
because it is a kind of material spirit, which is not subject to the law of
God, nor can be so, because it has earthly wishes and bodily desires. And
it is with respect to this that they think the apostle uttered the words:
"I see another law in my members, warring against the law of my mind, and
bringing me into captivity to the law of sin which is in my members."[3]
And if one were to object to them that these words were spoken of the
nature of the body, which indeed, agreeably to the peculiarity of its
nature, is dead, but is said to have sensibility, or wisdom? which is
hostile to God, or which struggles against the spirit; or if one were to
say that, in a certain degree, the flesh itself was possessed of a voice,
which should cry out against the endurance of hunger, or thirst, or cold,
or of any discomfort arising either from abundance or poverty,--they would
endeavour to weaken and impair the force of such (arguments), by showing
that there were many other mental perturbations[5] which derive their
origin in no respect from the flesh, and yet against which the spirit
struggles, such as ambition, averice, emulation, envy, pride, and others
like these; and seeing that with these the human mind or spirit wages a
kind of contest, they lay down as the cause of all these evils, nothing
else than this corporal soul, as it were, of which we have spoken above,
and which is generated from the seed by a process of traducianism. They are
accustomed also to adduce, in support of their assertion, the declaration
of the apostle, "Now the works of the flesh are manifest, which are these,
fornication, uncleanness, lasciviousness, idolatry, poisonings,[6] hatred,
contentions, emulations, wrath, quarrelling, dissensions, heresies, sects,
envyings, drunkenness, revellings, and the like;"[7] asserting that all
these do not derive their origin from the habits or pleasures of the flesh,
so that all such movements are to be regarded as inherent in that substance
which has not a soul, i.e., the fresh. The declaration, moreover, "For ye
see your calling, brethren, how that not many wise men among you according
to the flesh are called,"[8] would seem to require to be understood as if
there were one kind of wisdom, carnal and material, and another according
to the spirit, the former of which cannot indeed be called wisdom, unless
there be a soul of the flesh, which is wise in respect of what is called
carnal wisdom. And in addition to these passages they adduce the following:
"Since the flesh lusteth against the Spirit, and the Spirit against the
flesh, so that we cannot do the things that we would."[9] What are these
things now respecting which he says, "that we cannot do the things that we
would?" It is certain, they reply, that the spirit cannot be intended; for
the will of the spirit suffers no hindrance. But neither can the flesh be
meant, because if it has not a soul of its own, neither can it assuredly
possess a will. It remains, then, that the will of this soul be intended
which is capable of having a Will of its own, and which certainly is
opposed to the will of the spirit. And if this be the case, it is
established that the will of the soul is something intermediate between the
flesh add the spirit, undoubtedly obeying and serving that one of the two
which it has elected to obey. And if it yield itself up to the pleasures of
the flesh, it renders men carnal; but when it unites itself with the
spirit, it produces men of the Spirit, and who on that account are termed
spiritual. And this seems to be the meaning of the apostle in the words,
"But ye are not in the flesh, but in the Spirit."[10]
We have accordingly to ascertain what is this very will (intermediate)
between flesh and spirit, besides that will which is said to belong to the
flesh or the spirit. For it is held as certain, that everything which is
said to be a work of the spirit is (a product of) the will of the spirit,
and everything that is called a work of the flesh (proceeds from) the will
of the flesh. What else then, besides these, is that will of the soul which
receives a separate name,[1] and which will, the apostle being opposed to
our executing, says: "Ye cannot do the things that ye would?" By this it
would seem to be intended, that it ought to adhere to neither of these two,
i.e., to neither flesh nor spirit. But some one will say, that as it is
better for the soul to execute its own will than that of the flesh; so, on
the other hand, it is better to do the will of the spirit than its own
will. How, then, does the apostle say, "that ye cannot do the things that
ye would?" Because in that contest which is waged between flesh and spirit,
the spirit is by no means certain of victory, it being manifest that in
very many individuals the flesh has the mastery.
3. But since the subject of discussion on which we have entered is one
of great profundity, which it is necessary to consider in all its
bearings,[2] let us see whether some such point as this may not be
determined: that as it is better for the soul to follow the spirit when the
latter has overcome the flesh, so also, if it seem to be a worse course
for the former to follow the flesh in its struggles against the spirit,
when the latter would recall the soul to its influence, it may nevertheless
appear a more advantageous procedure for the soul to be under the mastery
of the flesh than to remain under the power of its own will. For, since it
is said to be neither hot nor cold, but to continue in a sort of tepid
condition, it will find conversion a slow and somewhat difficult
undertaking. If indeed it clung to the flesh, then, satiated at length, and
filled with those very evils which it suffers from the vices of the flesh,
and wearied as it were by the heavy burdens of luxury and lust, it may
sometimes be converted with greater ease and rapidity from the filthiness
of matter to a desire for heavenly things, and (to a taste for) spiritual
graces. And the apostle must be supposed to have said, that "the Spirit
contends against the flesh, and the flesh against the Spirit, so that we
cannot do the things that we would" (those things, undoubtedly, which are
designated as being beyond the will of the spirit, and the will of the
flesh), meaning (as if we were to express it in other words) that it is
better for a man to be either in a state of virtue or in one of wickedness,
than in neither of these; but that the soul, before its conversion to the
spirit, and its union with it,[3] appears during its adherence to the body,
and its meditation of carnal things, to be neither in a good condition nor
in a manifestly bad one, but resembles, so to speak, an animal. It is
better, however, for it, if possible, to be rendered spiritual through
adherence to the spirit; but if that cannot be done, it is more expedient
for it to follow even the wickedness of the flesh, than, placed under the
influence of its own will, to retain the position of an irrational animal.
These points we have now discussed, in our desire to consider each
individual opinion, at greater length than we intended, that those views
might not be supposed to have escaped our notice which are generally
brought forward by those who inquire whether there is within us any other
soul than this heavenly and rational one, which is naturally opposed to the
latter, and is called either the flesh, or the wisdom of the flesh, or the
soul of the flesh.
4. Let us now see what answer is usually returned to these statements
by those who maintain that there is in us one movement, and one life,
proceeding from one and the same soul, both the salvation and the
destruction of which are ascribed to itself as a result of its own actions.
And, in the first place, let us notice of what nature those commotions[4]
of the soul are which we suffer, when we feel ourselves inwardly drawn in
different directions; when there arises a kind of contest of thoughts in
our hearts, and certain probabilities are suggested us, agreeably to which
we lean now to this side, now to that, and by which we are sometimes
convicted of error, and sometimes approve of our acts.[5] It is nothing
remarkable, however, to say of wicked spirits, that they have a varying and
conflicting judgment, and one out of harmony with itself, since such is
found to be the case in all men, whenever, in deliberating upon an
uncertain event, council is taken, and men consider and consult what is to
be chosen as the better and more useful course. It is not therefore
surprising that, if two probabilities meet, and suggest opposite views,
they should drag the mind m contrary directions. For example, if a man be
led by reflection to believe and to fear God, it cannot then be said that
the flesh contends against the Spirit; but, amidst the uncertainty of what
may he true and advantageous, the mind is drawn in opposite directions. So,
also, when it is supposed that the flesh provokes to the indulgence of
lust, but better counsels oppose allurements of that kind, we are not to
suppose that it is one life which is resisting another, but that it is the
tendency of the nature of the body, which is eager to empty out and cleanse
the places filled with seminal moisture; as, in like manner, it is not to
be supposed that it is any opposing power, or the life of another soul,
which excites within us the appetite of thirst, and impels us to drink, or
which causes us to feel hunger, and drives us to satisfy it. But as it is
by the natural movements of the body that food and drink are either desired
or rejected,, so also the natural seed, collected together in course of
time in the various vessels, has an eager desire to be expelled and thrown
away, and is so far from never being removed, save by the impulse of some
exciting cause, that it is even sometimes spontaneously emitted. When,
therefore, it is said that "the flesh struggles against the Spirit," these
persons understand the expression to mean that habit or necessity, or the
delights of the flesh, arouse a man, and withdraw him from divine and
spiritual things. For, owing to the necessity of the body being drawn away,
we are not allowed to have leisure for divine things, which are to be
eternally advantageous. So again, the soul, devoting itself to divine and
spiritual pursuits, and being united to the spirit, is said to fight
against the flesh, by not permitting it to be relaxed by indulgence, and to
become unsteady through the influence of those pleasures for which it feels
a natural delight. In this way, also, they claim to understand the words,
"The wisdom of the flesh is hostile to God,"[2] not that the flesh really
has a soul, or a wisdom of its own. But as we are accustomed to say, by an
abuse[3] of language, that the earth is thirsty, and wishes to drink in
water, this use of the word "wishes" is not proper, but catachrestic,--as
if we were to say again, that this house wants to be rebuilt,[4] and many
other similar expressions; so also is the wisdom of the flesh to be
understood, or the expression, that "the flesh lusteth against the Spirit."
They generally connect with these the expression, "The voice of thy
brother's blood crieth unto Me from the ground.''[5] For what cries unto
the Lord is not properly the blood which was shed; but the blood is said
improperly to cry out, vengeance being demanded upon him who had shed it.
The declaration also of the apostle, "I see another law in my members,
warring against the law of my mind,"[6] they so understand as if he had
said, That he who wishes to devote himself to the word of God is, on
account of his bodily necessities and habits, which like a sort of law are
ingrained in the body, distracted, and divided, and impeded, lest, by
devoting himself vigorously to the study of wisdom, he should be enabled to
behold the divine mysteries.
5. With respect, however, to the following being ranked among the works
of the flesh, viz., heresies, and envyings, and contentions, or other
(vices), they so understand the passage, that the mind, being rendered
grosser in feeling, from its yielding itself to the passions of the body,
and being oppressed by the mass of its vices, and having no refined or
spiritual feelings, is said to be made flesh, and derives its name from
that in which it exhibits more vigour and force of will? They also make
this further inquiry, "Who will be found, or who will be said to be, the
creator of this evil sense, called the sense of the flesh?" Because they
defend the opinion that there is no other creator of soul and flesh than
God. And if we were to assert that the good God created anything in His own
creation that was hostile to Himself, it would appear to be a manifest
absurdity. If, then, it is written, that "carnal wisdom is enmity against
God,"[8] and if this be declared to be a result of creation, God Himself
will appear to have formed a nature hostile to Himself, which cannot be
subject to Him nor to His law, as if it were (supposed to be) an animal of
which such qualities are predicated. And if this view be admitted, in what
respect will it appear to differ from that of those who maintain that souls
of different natures are created, which, according to their natures? are
destined either to be lost or saved? But this is an opinion of the heretics
alone, who, not being able to maintain the justice of God on grounds of
piety, compose impious inventions of this kind. And now we have brought
forward to the best of our ability, in the person of each of the parties,
what might be advanced by way of argument regarding the several views, and
let the reader choose out of them for himself that which he thinks ought to
be preferred.
CHAP. V.--THAT THE WORLD TOOK ITS BEGINNING IN TIME.
I. And now, since there is one of the articles of the Church[10] which
is held principally in consequence of our belief in the truth of our sacred
history, viz. that this world was created and took its beginning at a
certain time, and, in conformity to the cycle of time[11] decreed to all
things, is to be destroyed on account of its corruption, there seems no
absurdity in re-discussing a few points connected with this subject. And so
far, indeed, as the credibility of Scripture is concerned, the declarations
on such a matter seem easy of proof. Even the heretics, although widely
opposed on many other things, yet on this appear to be at one, yielding to
the authority of Scripture.
Concerning, then, the creation of the world, what portion of Scripture
can give us more information regarding it, than the account which Moses has
transmitted respecting its origin? And although it comprehends matters of
pro-founder significance than the mere historical narrative appears to
indicate, and contains very many things that are to be spiritually
understood, and employs the letter, as a kind of veil, in treating of
profound and mystical subjects; nevertheless the language of the narrator
shows that all visible things were created at a certain time. But with
regard to the consummation of the world, Jacob is the first who gives any
information, in addressing his children in the words: "Gather yourselves
together unto me, ye sons of Jacob, that I may tell you what shall be in
the last days," or "after the last days."(1) If, then, there be "last
days," or a period "succeeding the last days," the days which had a
beginning must necessarily come to an end. David, too, declares: "The
heavens shall perish, but Thou shall endure; yea, all of them shall wax old
as doth a garment: as a vesture shalt Thou change them, and they shall be
changed: but Thou art the same, and Thy years shall have no end." Our Lord
and Saviour, indeed, in the words, "He who made them at the beginning, made
them male and female,"(3) Himself bears witness that the world was created;
and again, when He says, "Heaven and earth shall pass away, but My word
shall not pass away,"(4) He points out that they are perishable, and must
come to an end. The apostle, moreover, in declaring that "the creature was
made subject to vanity, not willingly, but by reason of Him who hath
subjected the same in hope, because the creature itself also shall be
delivered from the bondage of corruption into the glorious liberty of the
children of God,"(5) manifestly announces the end of the world; as he does
also when he again says, "The fashion of this world passeth away."(6) Now,
by the expression which he employs, "that the creature was made subject to
vanity," he shows that there was a beginning to this world: for if the
creature were made subject to vanity on account of some hope, it was
certainly made subject from a cause; and seeing it was from a cause, it
must necessarily have had a beginning: for, without some beginning, the
creature could not be subject to vanity, nor could that (creature) hope to
be freed from the bondage of corruption, which had not begun to serve. But
any one who chooses to search at his leisure, will find numerous other
passages in holy Scripture in which the world is both said to have a
beginning and to hope for an end.
2. Now, if there be any one who would here oppose either the authority
or credibility of our Scriptures,(7) we would ask of him whether he asserts
that God can, or cannot, comprehend all things? To assert that He cannot,
would manifestly be an act of impiety. If then he answer, as he must, that
God comprehends all things, it follows from the very fact of their being
capable of comprehension, that they are understood to have a beginning and
an end, seeing that which is altogether without any beginning cannot be at
all comprehended. For however far understanding may extend, so far is the
faculty of comprehending illimitably withdrawn and removed when there is
held to be no beginning.
3. But this is the objection which they generally raise: they say, "If
the world had its beginning in time, what was God doing before the world
began? For it is at once impious and absurd to say that the nature of God
is inactive and immoveable, or to suppose that goodness at one time did not
do good, and omnipotence at one time did not exercise its power." Such is
the objection which they are accustomed to make to our statement that this
world had its beginning at a certain time, and that, agreeably to our
belief in Scripture, we can calculate the years of its past duration. To
these propositions I consider that none of the heretics can easily return
an answer that will be in conformity with the nature of their opinions. But
we can give a logical answer in accordance with the standard of
religion,(8) when we say that not then for the first time did God begin to
work when He made this visible world; but as, after its destruction, there
will be another world, so also we believe that others existed before the
present came into being. And both of these positions will be confirmed by
the authority of holy Scripture. For that there will be another world after
this, is taught by Isaiah, who says, "There will be new heavens, and a new
earth, which I shall make to abide in my sight, saith the LORD;"(9) and
that before this world others also existed is shown by Ecelesiastes, in the
words: "What is that which hath been? Even that which shall be. And what is
that which has been created?
Even this which is to be created: and there is nothing altogether new under
the sun. Who shall speak and declare, Lo, this is new? It hath already been
in the ages which have been before us."(1) By these testimonies it is
estabished both that there were ages(2) before our own, and that there will
be others after it. It is not, however, to be supposed that several worlds
existed at once, but that, after the end of this present world, others will
take their beginning; respecting which it is unnecessary to repeat each
particular statement, seeing we have already done so in the preceding
pages.
4. This point, indeed, is not to be idly passed by, that the holy
Scriptures have called the creation of the world by a new and peculiar
name, terming it katabolh', which has been very improperly translated into
Latin by "constitutio;" for in Greek katabolh' signifies rather "dejicere,"
i.e., to cast downwards,--a word which has been, as we have already
remarked, improperly translated into Latin by the phrase "constitutio
mundi," as in the Gospel according to John, where the Saviour says, "And
there will be tribulation in those days, such as was not since the
beginning of the world;"(3) in which passage katabolh' is rendered by
beginning (constitutio), which is to be understood as above explained. The
apostle also, in the Epistle to the Ephesians, has employed the same
language, saying, "Who hath chosen us before the foundation of the
world;"(4) and this foundation he calls katabolh', to be understood in the
same sense as before. It seems worth while, then, to inquire what is meant
by this new term; and I am, indeed, of opinion(5) that, as the end and
consummation of the saints will be in those (ages) which are not seen, and
are eternal, we must conclude (as frequently pointed out in the preceding
pages), from a contemplation of that very end, that rational creatures had
also a similar beginning. And if they had a beginning such as the end for
which they hope, they existed undoubtedly from the very beginning in those
(ages) which are not seen, and are eternal.(6) And if this is so, then
there has been a descent from a higher to a lower condition, on the part
not only of those souls who have deserved the change by the variety of
their movements, but also on that of those who, in order to serve the whole
world, were brought down from those higher and invisible spheres to these
lower and visible ones, although against their will--"Because the creature
was subjected to vanity, not willingly, but because of Him who subjected
the same in hope;"(7) so that both sun, and moon, and stars, and angels
might discharge their duty to the world, and to those souls which, on
account of their excessive mental defects, stood in need of bodies of a
grosser and more solid nature; and for the sake of those for whom this
arrangement was necessary, this visible world was also called into being.
From this it follows, that by the use of the word a descent from a higher
to a lower condition, shared by all in common, would seem to be pointed
out. The hope indeed of freedom is entertained by the whole of creation--of
being liberated from the corruption of slavery--when the sons of God, who
either fell away or were scattered abroad,(8) shall be gathered together
into one, or when they shall have fulfilled their other duties in this
world, which are known to God alone, the Disposer of all things. We are,
indeed, to suppose that the world was created of such quality and capacity
as to contain not only all those souls which it was determined should be
trained in this world, but also all those powers which were prepared to
attend, and serve, and assist them. For it is established by many
declarations that all rational creatures are of one nature: on which ground
alone could the justice of God in all His dealings with them be defended,
seeing every one has the reason in himself, why he has been placed in this
or that rank in life.
5. This arrangement of things, then, which God afterwards appointed
(for He had, from the very origin of the world, clearly perceived the
reasons and causes affecting those who, either owing to mental
deficiencies, deserved to enter into bodies, or those who were carried away
by their desire for visible things, and those also who, either willingly or
unwillingly, were compelled, (by Him who subjected the same in hope), to
perform certain services to such as had fallen into that condition), not
being understood by some, who failed to perceive that it was owing to
preceding causes, originating in free-will, that this variety of
arrangement had been instituted by God, they have concluded that all things
in this world are directed either by fortuitous movements or by a necessary
fate, and that nothing is within the power of our own will. And, therefore,
also they were unable to show that the providence of God was beyond the
reach of censure.
6. But as we have said that all the souls who lived in this world stood
in need of many ministers, or rulers, or assistants; so, in the last times,
when the end of the world is already imminent and near, and the whole human
race is verging upon the last destruction, and when not only those who were
governed by others have been reduced to weakness, but those also to whom
had been committed the cares of government, it was no longer such help nor
such defenders that were needed, but the help of the Author and Creator
Himself was required to restore to the one the discipline of obedience,
which had been corrupted and profaned, and to the other the discipline of
rule. And hence the only-begotten Son of God, who was the Word and the
Wisdom of the Father, when He was in the possession of that glory with the
Father, which He had before the world was, divested Himself(1) of it, and,
taking the form of a servant, was made obedient unto death, that He might
teach obedience to those who could not otherwise than by obedience obtain
salvation. He restored also the laws of rule and government(2) which had
been corrupted, by subduing all enemies under His feet, that by this means
(for it was necessary that He should reign until He had put all enemies
under His feet, and destroyed the last enemy--death) He might teach rulers
themselves moderation in their government. As He had come, then, to restore
the discipline, not only of government, but of obedience, as we have said,
accomplishing in Himself first what He desired to be accomplished by
others, He became obedient to the Father, not only to the death of the
cross, but also, in the end of the world, embracing in Himself all whom He
subjects to the Father, and who by Him come to salvation, He Himself, along
with them, and in them, is said also to be subject to the Father; all
things subsisting in Him, and He Himself being the Head of all things, and
in Him being the salvation and the fulness of those who obtain salvation.
And this consequently is what the apostle says of Him: "And when all things
shall be subjected to Him, then shall the Son also Himself be subject to
Him that put all things under Him, that God may be all in all."
7. I know not, indeed, how the heretics, not understanding the meaning
of the apostle in these words, consider the term(3) "subjection" degrading
as applied to the Son; for if the propriety of the title be called in
question, it may easily be ascertained from making a contrary supposition.
Because if it be not good to be in subjection, it follows that the opposite
will be good, viz., not to be in subjection. Now the language of the
apostle, according to their view, appears to indicate by these words, "And
when all things shall be subdued unto Him, then shall the Son also Himself
be subject unto Him that put all things under Him,"(4) that He, who is not
now in subjection to the Father, will become subject to Him when the Father
shall have first subdued all things unto Him. But I am astonished how it
can be conceived to be the meaning, that He who, while all things are not
yet subdued to Him, is not Himself in subjection, should--at a time when
all things have been subdued to Him, and when He has become King of all
men, and holds sway over all things--be supposed then to be made subject,
seeing He was not formerly in subjection; for such do not understand that
the subjection of Christ to the Father indicates that our happiness has
attained to perfection, and that the work undertaken by Him has been
brought to a victorious termination, seeing He has not only purified the
power of supreme government over the whole of creation, but presents to the
Father the principles of the obedience and subjection of the human race in
a corrected and improved condition.(5) If, then, that subjection be held to
be good and salutary by which the Son is said to be subject to the Father,
it is an extremely rational and logical inference to deduce that the
subjection also of enemies, which is said to be made to the Son of God,
should be understood as being also salutary and useful; as if, when the Son
is said to be subject to the Father, the perfect restoration of the whole
of creation is signified, so also, when enemies are said to be subjected to
the Son of God, the salvation of the conquered and the restoration of the
lost is in that understood to consist.
8. This subjection, however, will be accomplished in certain ways, and
after certain training, and at certain times; for it is not to be imagined
that the subjection is to be brought about by the pressure of necessity
(lest the whole world should then appear to be subdued to God by force),
but by word, reason, and doctrine; by a call to a better course of things,
by the best systems of training, by the employment also of suitable and
appropriate threatenings, which will justly impend over those who despise
any care or attention to their salvation and usefulness. In a word, we men
also, in training either our slaves or children, restrain them by threats
and fear while they are, by reason of their tender age, incapable of using
their reason; but when they have begun to understand what is good, and
useful, and honourable, the fear of the lash being over, they acquiesce
through the suasion of words and reason in all that is good. But how,
consistently with the preservation of freedom of will in all rational
creatures, each one ought to be regulated, i.e., who they are whom the word
of God finds and trains, as if they were already prepared and capable of
it; who they are whom it puts off to a later time; who these are from whom
it is altogether concealed, and who are so situated as to be far from
hearing it; who those, again, are who despise the word of God when made
known and preached to them, and who are driven by a kind of correction and
chastisement to salvation, and whose conversion is in a certain degree
demanded and extorted; who those are to whom certain opportunities of
salvation are afforded, so that sometimes, their faith being proved by an
answer alone,(1) they have unquestionably obtained salvation;(2)--from what
causes or on what occasions these results take place, or what the divine
wisdom sees within them, or what movements of their will leads God so to
arrange all these things, is known to Him alone, and to His only-begotten
Son, through whom all things were created and restored, and to the Holy
Spirit, through whom all things are sanctified, who proceedeth from the
Father,(3) to whom be glory for ever and ever. Amen.
CHAP. VI.--ON THE END OF THE WORLD.
1. Now, respecting the end of the world and the consummation of all
things, we have stated in the preceding pages, to the best of our ability,
so far as the authority of holy Scripture enabled us, what we deem
sufficient for purposes of instruction; and we shall here only add a few
admonitory remarks, since the order of investigation has brought us back to
the subject. The highest good, then, after the attainment of which the
whole of rational nature is seeking, which is also called the end of all
blessings,(4) is defined by many philosophers as follows: The highest good,
they say, is to become as like to God as possible. But this definition I
regard not so much as a discovery of theirs, as a view derived from holy
Scripture. For this is pointed out by Moses, before all other philosophers,
when he describes the first creation of man in these words: "And God said,
Let Us make man in Our own image, and after Our likeness;"(5) and then he
adds the words: "So God created man in His own image: in the image of God
created He him; male and female created He them, and He blessed them."(6)
Now the expression, "In the image(7) of God created He him," without any
mention of the word" likeness,"(8) conveys no other meaning than this, that
man received the dignity of God's image at his first creation; but that the
perfection of his likeness has been reserved for the consummation,--namely,
that he might acquire it for himself by the exercise of his own diligence
in the imitation of God, the possibility of attaining to perfection being
granted him at the beginning through the dignity of the divine image, and
the perfect realization of the divine likeness being reached in the end by
the fulfilment of the (necessary) works. Now, that such is the case, the
Apostle John points out more clearly and unmistakeably, when he makes this
declaration: "Little children, we do not yet know what we shall be; but if
a revelation be made to us from the Saviour, ye will say, without any
doubt, we shall be like Him."(9) By which expression he points out with the
utmost certainty, that not only was the end of all things to be hoped for,
which he says was still unknown to him, but also the likeness to God, which
will be conferred in proportion to the completeness of our deserts. The
Lord Himself, in the Gospel, not only declares that these same results are
future, but that they are to be brought about by His own intercession, He
Himself deigning to obtain them from the Father for His disciples, saying,
"Father, I will that where I am, these also may be with Me; and as Thou and
I are one, they also may be one in Us."(1) In which the divine likeness
itself already appears to advance, if we may so express ourselves, and from
being merely similar, to become the same,(2) because undoubtedly in the
consummation or end God is "all and in all." And with reference to this, it
is made a question by some(3) whether the nature of bodily matter, although
cleansed and purified, and rendered altogether spiritual, does not seem
either to offer an obstruction towards attaining the dignity of the
(divine) likeness, or to the property of unity,(4) because neither can a
corporeal nature appear capable of any resemblance to a divine nature which
is certainly incorporeal; nor can it be truly and deservedly designated one
with it, especially since we are taught by the truths of our religion that
that which alone is one, viz., the Son with the Father, must be referred to
a peculiarity of the (divine) nature.
2. Since, then, it is promised that in the end God will be all and in
all, we are not, as is fitting, to suppose that animals, either sheep or
other cattle, come to that end, lest it should be implied that God dwelt
even in animals, whether sheep or other cattle; and so, too, with pieces of
wood or stones, lest it should be said that God is in these also. So,
again, nothing that is wicked must be supposed to attain to that end, lest,
while God is said to be in all things, He may also be said to be in a
vessel of wickedness. For if we now assert that God is everywhere and in
all things, on the ground that nothing can be empty of God, we nevertheless
do not say that He is now "all things" in those in whom He is. And hence we
must look more carefully as to what that is which denotes the perfection of
blessedness and the end of things, which is not only said to be God in all
things, but also "all in all." Let us then inquire what all those things
are which God is to become in all.
3. I am of opinion that the expression, by which God is said to be "all
in all," means that He is "all" in each individual person. Now He will be
"all" in each individual in this way: when all which any rational
understanding, cleansed from the dregs of every sort of vice, and with
every cloud of wickedness completely swept away, can either feel, or
understand, or think, will be wholly God; and when it will no longer behold
or retain anything else than God, but when God will be the measure and
standard of all its movements; and thus God will be "all," for there will
no longer be any distinction of good and evil, seeing evil nowhere exists;
for God is all things, and to Him no evil is near: nor will there be any
longer a desire to eat from the tree of the knowledge of good and evil, on
the part of him who is always in the possession of good, and to whom God is
all. So then, when the end has been restored to the beginning, and the
termination of things compared with their commencement, that condition of
things will be re-established in which rational nature was placed, when it
had no need to eat of the tree of the knowledge of good and evil; so that
when all feeling of wickedness has been removed, and the individual has
been purified and cleansed, He who alone is the one good God becomes to him
"all," and that not in the case of a few individuals, or of a considerable
number, but He Himself is "all in all." And when death shall no longer
anywhere exist, nor the sting of death, nor any evil at all, then verily
God will be "all in all." But some are of opinion that that perfection and
blessedness of rational creatures, or natures, can only remain in that same
condition of which we have spoken above, i.e., that all things should
possess God, and God should be to them all things, if they are in no degree
prevented by their union with a bodily nature. Otherwise they think that
the glory of the highest blessedness is impeded by the intermixture of any
material substance.(5) But this subject we have discussed at greater
length, as may be seen in the preceding pages.
4. And now, as we find the apostle making mention of a spiritual body,
let us inquire, to the best of our ability, what idea we are to form of
such a thing. So far, then, as our understanding can grasp it, we consider
a spiritual body to be of such a nature as ought to be inhabited not only
by all holy and perfect souls, but also by all those creatures which will
be liberated from the slavery of corruption. Respecting the body also, the
apostle has said, "We have a house not made with hands, eternal in the
heavens,"(1) i.e., in the mansions of the blessed. And from this statement
we may form a conjecture, how pure, how refined, and how glorious are the
qualities of that body, if we compare it with those which, although they
are celestial bodies, and of most brilliant splendour, were nevertheless
made with hands, and are visible to our sight. But of that body it is said,
that it is a house not made with hands, but eternal in the heavens. Since,
then, those things "which are seen are temporal, but those things which are
not seen are eternal,"(2) all those bodies which we see either on earth or
in heaven, and which are capable of being seen, and have been made with
hands, but are not eternal, are far excelled in glory by that which is not
visible, nor made with hands, but is eternal. From which comparison it may
be conceived how great are the comeliness, and splendour, and brilliancy of
a spiritual body; and how true it is, that "eye hath not seen, nor ear
heard, nor hath it entered into the heart of man to conceive, what God hath
prepared for them that love Him."(3) We ought not, however, to doubt that
the nature of this present body of ours may, by the will of God, who made
it what it is, be raised to those qualities of refinement, and purity, and
splendour (which characterize the body referred to), according as the
condition of things requires, and the deserts of our rational nature shall
demand. Finally, when the world required variety and diversity, matter
yielded itself with all docility throughout the diverse appearances and
species of things to the Creator, as to its Lord and Maker, that He might
educe from it the various forms of celestial and terrestrial beings. But
when things have begun to hasten to that consummation that all may be one,
as the Father is one with the Son, it may be understood as a rational
inference, that where all are one, there will no longer be any diversity.
5. The last enemy, moreover, who is called death, is said on this
account to be destroyed, that there may not be anything left of a mournful
kind when death does not exist, nor anything that is adverse when there is
no enemy. The destruction of the last enemy, indeed, is to be understood,
not as if its substance, which was formed by God, is to perish, but because
its mind and hostile will, which came not from God, but from itself, are to
be destroyed. Its destruction, therefore, will not be its non-existence,
but its ceasing to be an enemy, and (to be) death. For nothing is
impossible to the Omnipotent, nor is anything incapable of restoration 4 to
its Creator: for He made all things that they might exist, and those things
which were made for existence cannot cease to be.(5) For this reason also
will they admit of change and variety, so as to be placed, according to
their merits, either in a better or worse position; but no destruction of
substance can befall those things which were created by God for the purpose
of permanent existence.(6) For those things which agreeably to the common
opinion are believed to perish, the nature either of our faith or of the
truth will not permit us to suppose to be destroyed. Finally, our flesh is
supposed by ignorant men and unbelievers to be destroyed after death, in
such a degree that it retains no relic at all of its former substance. We,
however, who believe in its resurrection, understand that a change only has
been produced by death, but that its substance certainly remains; and that
by the will of its Creator, and at the time appointed, it will be restored
to life; and that a second time a change will take place in it, so that
what at first was flesh (formed) out of earthly soil, and was afterwards
dissolved by death, and again reduced to dust and ashes ("For dust thou
art,"(7) it is said, "and to dust shall thou return"), will be again raised
from the earth, and shall after this, according to the merits of the
indwelling soul, advance to the glory of a spiritual body.
6. Into this condition, then, we are to suppose that all this bodily
substance of ours will be brought, when all things shall be re-established
in a state of unity, and when God shall be all in all. And this result must
be understood as being brought about, not suddenly, but slowly and
gradually, seeing that the process of amendment and correction will take
place imperceptibly in the individual instances during the lapse of
countless and unmeasured ages, some outstripping others, and tending by a
swifter course towards perfection,[1] while others again follow close at
hand, and some again a long way behind; and thus, through the numerous and
uncounted orders of progressive beings who are being reconciled to God from
a state of enmity, the last enemy is finally reached, who is called death,
so that he also may be destroyed, and no longer be an enemy. When,
therefore, all rational souls shall have been restored to a condition of
this kind, then the nature of this body of ours will undergo a change into
the glory of a spiritual body. For as we see it not to be the case with
rational natures, that some of them have lived in a condition of
degradation owing to their sins, while others have been called to a state
of happiness on account of their merits; but as we see those same souls who
had formerly been sinful, assisted, after their conversion and
reconciliation to God, to a state of happiness; so also are we to consider,
with respect to the nature of the body, that the one which we now make use
of in a state of meanness, and corruption, and weakness, is not a different
body from that which we shall possess in incorruption, and in power, and in
glory; but that the same body, when it has cast away the infirmities in
which it is now entangled, shall be transmuted into a condition of glory,
being rendered spiritual, so that what was a vessel of dishonour may, when
cleansed, become a vessel unto honour, and an abode of blessedness. And in
this condition, also, we are to believe, that by the will of the Creator,
it will abide for ever without any change, as is confirmed by the
declaration of the apostle, when he says, "We have a house, not made with
hands, eternal in the heavens." For the faith of the Church[2] does not
admit the view of certain Grecian philosophers, that there is besides the
body, composed of four elements, another fifth body, which is different in
all its parts, and diverse from this our present body; since neither out of
sacred Scripture can any produce the slightest suspicion of evidence for
such an opinion, nor can any rational inference from things allow the
reception of it, especially when the holy apostle manifestly declares, that
it is not new bodies which are given to those who rise from the dead, but
that they receive those identical ones which they had possessed when
living, transformed from an inferior into a better condition. For his words
are: "It is sown an animal body, it will rise a spiritual body; it is sown
in corruption, it will arise in incorruption: it is sown in weakness, it
will arise in power: it is sown in dishonour, it will arise in glory."[3]
As, therefore, there is a kind of advance in man, so that from being first
an animal being, and not understanding what belongs to the Spirit of God,
he reaches by means of instruction the stage of being made a spiritual
being, and of judging all things, while he himself is judged by no one; so
also, with respect to the state of the body, we are to hold that this very
body which now, on account of its service to the soul, is styled an animal
body, will, by means of a certain progress, when the soul, united to God,
shall have been made one spirit with Him (the body even then ministering,
as it were, to the spirit), attain to a spiritual condition and quality,
especially since, as we have often pointed out, bodily nature was so formed
by the Creator, as to pass easily into whatever condition he should wish,
or the nature of the case demand.
7. The whole of this reasoning, then, amounts to this: that God created
two general natures,--a visible, i.e., a corporeal nature; and an invisible
nature, which is incorporeal. Now these two natures admit of two different
permutations. That invisible and rational nature changes in mind and
purpose, because it is endowed with freedom of will,[4] and is on this
account found sometimes to be engaged in the practice of good, and
sometimes in that of the opposite. But this corporeal nature admits of a
change in substance; whence also God, the arranger of all things, has the
service of this matter at His command in the moulding, or fabrication, or
re-touching of whatever He wishes, so that corporeal nature may be
transmuted, and transformed into any forms or species whatever, according
as the deserts of things may demand; which the prophet evidently has in
view when he says, "It is God who makes and transforms all things."[5]
8. And now the point for investigation is, whether, when God shall be
all in all, the whole of bodily nature will, in the consummation of all
things, consist of one species, and the sole quality of body be that which
shall shine in the indescribable glory which is to be regarded as the
future possession of the spiritual body. For if we rightly understand the
matter, this is the statement of Moses in the beginning of his book, when
he says, "In the beginning God created the heavens and the earth."[6] For
this is the beginning of all creation: to this beginning the end and
consummation of all things must be recalled, i.e., in order that that
heaven and that earth may be the habitation and resting-place of the pious;
so that all the holy ones, and the meek, may first obtain an inheritance in
that land, since this is the teaching of the law, and of the prophets, and
of the Gospel. In which land I believe there exist the true and living
forms of that worship which Moses handed down under the shadow of the law;
of which it is said, that "they serve unto the example and shadow of
heavenly things"[1]--those, viz., who were in subjection in the law. To
Moses himself also was the injunction given, "Look that thou make them
after the form and pattern which were showed thee on the mount."[2] From
which it appears to me, that as on this earth the law was a sort of
schoolmaster to those who by it were to he conducted to Christ, in order
that, being instructed and trained by it, they might more easily, after the
training of the law, receive the more perfect principles of Christ; so also
another earth, which receives into it all the saints, may first imbue and
mould them by the institutions of the true and everlasting law, that they
may more easily gain possession of those perfect institutions of heaven, to
which nothing can be added; in which there will be, of a truth, that Gospel
which is called everlasting, and that Testament, ever new, which shall
never grow old.
9. In this way, accordingly, we are to suppose that at the consummation
and restoration of all things, those who make a gradual advance, and who
ascend (in the scale of improvement), will arrive in due measure and order
at that land, and at that training which is contained in it, where they may
be prepared for those better institutions to which no addition can be made.
For, after His agents and servants, the Lord Christ, who is King of all,
will Himself assume the kingdom; i.e., after instruction in the holy
virtues, He will Himself instruct those who are capable of receiving Him in
respect of His being wisdom, reigning in them until He has subjected them
to the Father, who has subdued all things to Himself, i.e., that when they
shall have been made capable of receiving God, God may be to them all in
all. Then accordingly, as a necessary consequence, bodily nature will
obtain that highest condition[3] to which nothing more can be added. Having
discussed, up to this point, the quality of bodily nature, or of spiritual
body, we leave it to the choice of the reader to determine what he shall
consider best. And here we may bring the third book to a conclusion.
ORIGEN DE PRINCIPIIS.
BOOK IV.
TRANSLATED FROM THE LATIN OF RUFINUS. (Lat.)
CHAP. I.--THAT THE SCRIPTURES ARE DIVINELY INSPIRED.
1. But as it is not sufficient, in the discussion of matters of such
importance, to entrust the decision to the human senses and to the human
understanding, and to pronounce on things invisible as if they were seen by
us,[1] we must, in order to establish the positions which we have laid
down, adduce the testimony of Holy Scripture. And that this testimony may
produce a sure and unhesitating belief, either with regard to what we have
still to advance, or to what has been already stated, it seems necessary to
show, in the first place, that the Scriptures themselves are divine, i.e.,
were inspired by the Spirit of God. We shall therefore with all possible
brevity draw forth from the Holy Scriptures themselves, such evidence on
this point as may produce upon us a suitable impression, (making our
quotations) from Moses, the first legislator of the Hebrew nation, and from
the words of Jesus Christ, the Author and Chief of the Christian religious
system.[3] For although there have been numerous legislators among the
Greeks and Barbarians, and also countless teachers and philosophers who
professed to declare the truth, we do not remember any legislator who was
able to produce in the minds of foreign nations an affection and a zeal
(for him) such as led them either voluntarily to adopt his laws, or to
defend them with all the efforts of their mind. No one, then, has been able
to introduce and make known what seemed to himself the truth, among, I do
not say many foreign nations, but even amongst the individuals of one
single nation, in such a manner that a knowledge and belief of the same
should extend to all. And yet there can be no doubt that it was the wish of
the legislators that their laws should be observed by all men, if possible;
and of the teachers, that what appeared to themselves to be truth, should
become known to all. But knowing that they could by no means succeed in
producing any such mighty power within them as would lead foreign nations
to obey their laws, or have regard to their statements, they did not
venture even to essay the attempt, lest the failure of the undertaking
should stamp their conduct with the mark of imprudence. And yet there are
throughout the whole world--throughout all Greece, and all foreign
countries--countless individuals who have abandoned the laws of their
country, and those whom they had believed to be gods, and have yielded
themselves up to the obedience of the law of Moses, and to the discipleship
and worship of Christ; and have done this, not without exciting against
themselves the intense hatred of the worshippers of images, so as
frequently to be exposed to cruel tortures from the latter, and sometimes
even to be put to death. And yet they embrace, and with all affection
preserve, the words and teaching of Christ.
TRANSLATION FROM THE GREEK. (Grk.)
CHAP. I.--ON THE INSPIRATION OF HOLY SCRIPTURE, AND HOW THE SAME IS TO BE
READ AND UNDERSTOOD, AND WHAT IS THE REASON OF THE UNCERTAINTY IN IT; AND
OF THE IMPOSSIBILITY OR IRRATIONALITY OF CERTAIN THINGS IN IT, TAKEN
ACCORDING TO THE LETTER.
(The translation from the Greek is designedly literal, that the difference
between the original and the paraphrase of Rufinus may be more clearly
seen.)
1. Since, in our investigation of matters of such importance, not
satisfied with the common opinions, and with the clear evidence of visible
things,[2] we take in addition, for the proof of our statements,
testimonies from what are believed by us to be divine writings, viz., from
that which is called the Old Testament, and that which is styled the New,
and endeavour by reason to confirm our faith; and as we have not yet spoken
of the Scriptures as divine, come and let us, as if by way of an epitome,
treat of a few points respecting them, laying down those reasons which lead
us to regard them as divine writings. And before making use of the words of
the writings themselves, and of the things which are exhibited in them, we
must make the following statement regarding Moses and Jesus Christ,--the
lawgiver of the Hebrews, and the Introducer of the saving doctrines
according to Christianity, For, although there have been very many
legislators among the Greeks and Barbarians, and teachers who announced
opinions which professed to be the truth, we have heard of no legislator
who was able to imbue other nations with a zeal for the reception of his
words; and although those who professed to philosophize about truth brought
forward a great apparatus of apparent logical demonstration, no one has
been able to impress what was deemed by him the truth upon other nations,
or even on any number of persons worth mentioning in a single nation. And
yet not only would the legislators have liked to enforce those laws which
appeared to be good, if possible, upon the whole human race, but the
teachers also to have spread what they imagined to be truth everywhere
throughout the world. But as they were unable to call men of other
languages and from many nations to observe their laws, and accept their
teaching, they did not at all attempt to do this, considering not unwisely
the impossibility of such a result happening to them. Whereas all Greece,
and the barbarous part of our world, contains innumerable zealots, who have
deserted the laws of their fathers and the established gods, for the
observance of the laws of Moses and the discipleship of the words of Jesus
Christ; although those who clave to the law of Moses were hated by the
worshippers of images, and those who accepted the words of Jesus Christ
were exposed, in addition, to the danger of death.
(Lat.) 2. And we may see, moreover, how that religion itself grew up in
a short time, making progress by the punishment and death of its
worshippers, by the plundering of their goods, and by the tortures of every
kind which they endured; and this result is the more surprising, that even
the teachers of it themselves neither were men of skill,[1] nor very
numerous; and yet these words are preached throughout the whole world, so
that Greeks and Barbarians, wise and foolish, adopt the doctrines of the
Christian religion.[3] From which it is no doubtful inference, that it is
not by human power or might that the words of Jesus Christ come to prevail
with all faith and power over the understandings and souls of all men. For,
that these results were both predicted by Him, and established by divine
answers proceeding from Him, is clear from His own words: "Ye shall be
brought before governors and kings for My sake, for a testimony against
them and the Gentiles."[7] And again: "This Gospel of the kingdom shall be
preached among all nations."[8] And again: "Many shall say to Me in that
day, Lord, Lord, have we not eaten and drunk in Thy name, and in Thy name
cast out devils? And I will say unto them, Depart from Me, ye workers of
iniquity, I never knew you.''[9] If these sayings, indeed, had been so
uttered by Him, and yet if these predictions had not been fulfilled, they
might perhaps appear to be untrue,[2] and not to possess any authority. But
now, when His declarations do pass into fulfilment, seeing they were
predicted with such power and authority, it is most clearly shown to be
true that He, when He was made man, delivered to men the precepts of
salvation.[3]
(Grk.) 2. And if we observe how powerful the word has become in a very
few years, notwithstanding that against those who acknowledged Christianity
conspiracies were formed, and some of them on its account put to death, and
others of them lost their property, and that, notwithstanding the small
number of its teachers,[2] it was preached everywhere throughout the world,
so that Greeks and Barbarians, wise and foolish, gave themselves up to the
worship that is through Jesus,[4] we have no difficulty in saying that the
result is beyond any human power,[5] Jesus having taught with all authority
and persuasiveness that His word should not be overcome; so that we may
rightly regard as oracular responses[6] those utterances of His, such as,
"Ye shall be brought before governors and kings for My sake, for a
testimony against them and the Gentiles;"[7] and, "Many shall say unto Me
in that day, Lord, Lord, have we not eaten in Thy name, and drunk in Thy
name, and in Thy name cast out devils? And I shall say unto them, Depart
from Me, ye workers of iniquity, I never knew you."[1] Wow it was perhaps
(once) probable that, in uttering these words, He spoke them in vain, so
that they were not true; but when that which was delivered with so much
authority has come to pass, it shows that God, having really become man,
delivered to men the doctrines of salvation.[4]
(Lat.) 3. What, then, are we to say of this, which the prophets had
beforehand foretold of Him, that princes would not cease from Judah, nor
leaders from between his thighs, until He should come for whom it has been
reserved (viz., the kingdom), and until the expectation of the Gentiles
should come? For it is most distinctly evident from the history itself,
from what is clearly seen at the present day, that from the times of Christ
onwards there were no kings amongst the Jews. Nay, even all those objects
of Jewish pride,[8] of which they vaunted so much, and in which they
exulted, whether regarding the beauty of the temple or the ornaments of the
altar, and all those sacerdotal fillets and robes of the high priests, were
all destroyed together. For the prophecy was fulfilled which had declared,
"For the children of Israel shall abide many days without king and prince:
there shall be no victim, nor altar, nor priesthood, nor answers."[10]
These testimonies, accordingly, we employ against those who seem to assert
that what is spoken in Genesis by Jacob refers to Judah; and who say that
there still remains a prince of the race of Judah--he, viz., who is the
prince of their nation, whom they style Patriarch[11] --and that there
cannot fail (a ruler) of his seed, who will remain until the advent of that
Christ whom they picture to themselves. But if the prophet's words be true,
when he says, "The children of Israel shall abide many days without king,
without prince; and there shall be no victim, nor altar, nor
priesthood;"[13] and if, certainly, since the overthrow of the temple,
victims are neither offered, nor any altar found, nor any priesthood
exists, it is most certain that, as it is written, princes have departed
from Judah, and a leader from between his thighs, until the coming of Him
for whom it has been reserved. It is established, then, that He is come for
whom it has been reserved, and in whom is the expectation of the Gentiles.
And this manifestly seems to be fulfilled in the multitude of those who
have believed on God through Christ out of the different nations.
(Grk.) 3. And what need is there to mention also that it was predicted
of Christ s that then would the rulers fail from Judah, and the leaders
from his thighs,[6] when He came for whom it is reserved (the kingdom,
namely); and that the expectation of the Gentiles should dwell in the
land?[7] For it is clearly manifest from the history, and from what is seen
at the present day, that from the times of Jesus there were no longer any
who were called kings of the Jews;[9] all those Jewish institutions on
which they prided themselves--I mean those arrangements relating to the
temple and the altar, and the offering of the service, and the robes of the
high priest-having been destroyed. For the prophecy was fulfilled which
said, "The children of Israel shall sit many days, there being no king, nor
ruler, nor sacrifice, nor altar, nor priesthood, nor responses."[10] And
these predictions we employ to answer those who, in their perplexity as to
the words spoken in Genesis by Jacob to Judah, assert that the
Ethnarch,[12] being of the race of Judah, is the ruler of the people, and
that there will not fail some of his seed, until the advent of that Christ
whom they figure to their imagination. But if "the children of Israel are
to sit many days without a king, or ruler, or altar, or priesthood, or
responses;" and if, since the temple was destroyed, there exists no longer
sacrifice, nor altar, nor priesthood, it is manifest that the ruler has
failed out of Judah, and the leader from between his thighs. And since the
prediction declares that "the ruler shall not fail from Judah, and the
leader from between his thighs, until what is reserved for Him shall come,"
it is manifest that He is come to whom (belongs) what is reserved--the
expectation of the Gentiles. And this is clear from the multitude of the
heathen who have believed on God through Jesus Christ.
(Lat.) 4. In the song of Deuteronomy,[1] also, it is prophetically
declared that, on account of the sins of the former people, there was to be
an election of a foolish nation,--no other, certainly, than that which was
brought about by Christ; for thus the words run: "They have moved Me to
anger with their images, and I will stir them up to jealousy; I will arouse
them to anger against a foolish nation."[3] We may therefore evidently see
how the Hebrews, who are said to have excited God's anger by means of those
(idols), which are no gods, and to have aroused His wrath by their images,
were themselves also excited to jealousy by means of a foolish nation,
which Cod hath chosen by the advent of Jesus Christ and His disciples. For
the following is the language of the apostle: "For ye see your calling,
brethren, how that not many wise men among you after the flesh, not many
mighty, not many noble (are called): but God has chosen the foolish things
of the world, and the things which are not, to destroy the things which
formerly existed."[4] Carnal Israel, therefore, should not boast; for such
is the term used by the apostle: "No flesh, I say, should glory in the
presence of God."[5]
(Grk.) 4. And in the song in Deuteronomy,[1] also, it is prophetically
made known that, on account of the sins of the former people,[2] there was
to be an election of foolish nations, which has been brought to pass by no
other than by Jesus. "For they," He says, "moved Me to jealousy with that
which is not God, they have provoked Me to anger with their idols; and I
will move them to jealousy with those which are not a people, and will
provoke them to anger with a foolish nation."[3] Now it is possible to
understand with all clearness how the Hebrews, who are said to have moved
God to jealousy by that which is not God, and to have provoked Him to anger
by their idols, were (themselves) aroused to jealousy by that which was not
a people--the foolish nation, namely, which God chose by the advent of
Jesus Christ and His disciples. We see, indeed, "our calling, that not many
wise men after the flesh, not many mighty, not many noble (are called); but
God hath chosen the foolish things of the world to confound the wise; and
base things, and things that are despised, hath God chosen, and things that
are not, to bring to nought the things which formerly existed;"[6] and let
not the Israel according to the flesh, which is called by the apostle
"flesh," boast in the presence of God.
(Lat.) 5. What are we to say, moreover, regarding those prophecies of
Christ contained in the Psalms, especially the one with the superscription,
"A song for the Beloved;"[7] in which it is stated that "His tongue is the
pen of a ready writer; fairer than the children of men;" that "grace is
poured into His lips?" Now, the indication that grace has been poured upon
His lips is this, that, after a short period had elapsed--for He taught
only during a year and some months[8]--the whole world, nevertheless,
became filled with His doctrine, and with faith in His religion. There
arose, then, "in His days righteous men, and abundance of peace,"[9]
abiding even to the end, which end is entitled "the taking away of the
moon;" and "His dominion shall extend from sea to sea, and from the river
to the ends of the earth."[10] There was a sign also given to the house of
David. For a virgin conceived, and bare Emmanuel, which, when interpreted,
signifies, "God with us: know it, O nations, and be overcome."[11] For we
are conquered and overcome, who are of the Gentiles, and remain as a kind
of spoils of His victory, who have subjected our necks to His grace. Even
the place of His birth was predicted in the prophecies of Micah, who said,
"And thou, Bethlehem, land of Judah, art by no means small among the leaden
of Judah: for out of thee shall come forth a Leader, who shall rule My
people Israel."[1] The weeks of years, also, which the prophet Daniel had
predicted, extending to the leadership of Christ,[3] have been fulfilled.
Moreover, he is at hand, who in the book of Job[4] is said to be about to
destroy the huge beast, who also gave power to his own disciples to tread
on serpents and scorpions, and on all the power of the enemy, without being
injured by him. But if any one will consider the journeys of Christ's
apostles throughout the different places, in which as His messengers they
preached the Gospel, he will find that both what they ventured to undertake
is beyond the power of man, and what they were enabled to accomplish is
from God alone. If we consider how men, on hearing that a new doctrine was
introduced by these, were able to receive them; or rather, when desiring
often to destroy them, they were prevented by a divine power which was in
them, we shall find that in this nothing was effected by human strength,
but that the whole was the result of the divine power and providence,--
signs and wonders, manifest beyond all doubt, beating testimony to their
word and doctrine.
(Grk.) 5. And what are we to say regarding the prophecies of Christ in
the Psalms, there being a certain ode with the superscription "For the
Beloved,"[7] whose "tongue" is said to be the "pen of a ready writer, who
is fairer than the sons of men," since "grace was poured on His lips?" For
a proof that grace was poured on His lips is this, that although the period
of His teaching was short--for He taught somewhere about a year and a few
months--the world has been filled with his teaching, and with the worship
of God (established) through Him. For there arose "in His days
righteousness and abundance of peace,"[9] which abides until the
consummation, which has been called the taking away of the moon; and He
continues "ruling from sea to sea, and from the rivers to the ends of the
earth."[10] And to the house of David has been given a sign: for the Virgin
bore, and was pregnant,[12] and brought forth a son, and His name is
Emmanuel, which is, "God with us;" and as the same prophet says, the
prediction has been fulfilled, "God (is) with us; know it, O nations, and
be overcome; ye who are strong, be vanquished: "[3] for we of the heathen
have been overcome and vanquished, we who have been taken by the grace of
His teaching. The place also of His birth has been foretold in (the
prophecies of) Micah: "For thou, Bethlehem," he says, "land of Judah, art
by no means the least among the rulers of Judah; for out of thee shall come
forth a Ruler, who shall rule My people Israel."[1] And according to
Daniel, seventy weeks were fulfilled until (the coming of) Christ the
Ruler.[5] And He came, who, according to Job,[6] has subdued the great
fish,[7] and has given power to His true disciples to tread upon serpents
and scorpions, and all the power of the enemy,[8] without sustaining any
injury from them. And let one notice also the universal advent of the
apostles sent by Jesus to announce the Gospel, and he will see both that
the undertaking was beyond human power, and that the commandment came from
God. And if we examine how men, on hearing new doctrines, and strange
words, yielded themselves up to these teachers, being overcome, amid the
very desire to plot against them, by a divine power that watched over these
(teachers), we shall not be incredulous as to whether they also wrought
miracles, God bearing witness to their words both by signs, and wonders,
and divers miracles.
(Lat.) 6. These points now being briefly established, viz., regarding
the deity of Christ, and the fulfilment of all that was prophesied
respecting Him, I think that this position also has been made good, viz.,
that the Scriptures themselves, which contained these predictions, were
divinely inspired,--those, namely, which had either foretold His advent, or
the power of His doctrine, or the bringing over of all nations (to His
obedience). To which this remark must be added, that the divinity and
inspiration both of the predictions of the prophets and of the law of Moses
have been clearly revealed and confirmed, especially since the advent of
Christ into the world. For before the fulfilment of those events which were
predicted by them, they could not, although true and inspired by God, be
shown to be so, because they were as yet unfulfilled. But the coming of
Christ was a declaration that their statements were true and divinely
inspired, although it was certainly doubtful before that whether there
would be an accomplishment of those things which had been foretold.
If any one, moreover, consider the words of the prophets with all the
zeal and reverence which they deserve, it is certain that, in the perusal
and careful examination thus given them, he will feel his mind and senses
touched by a divine breath, and will acknowledge that the words which he
reads were no human utterances, but the language of God; and from his own
emotions he will feel that these books were the composition of no human
skill, nor of any mortal eloquence, but, so to speak, of a style that is
divine.[2] The splendour of Christ's advent, therefore, illuminating the
law of Moses by the light of truth, has taken away that veil which had been
placed over the letter (of the law), and has unsealed, for every one who
believes upon Him, all the blessings which were concealed by the covering
of the word.
(Grk.) 6. And while we thus briefly[9] demonstrate the deity of Christ,
and (in so doing) make use of the prophetic declarations regarding Him, we
demonstrate at the same time that the writings which prophesied of Him were
divinely inspired; and that those documents which announced His coming and
His doctrine were given forth with all power and authority, and that on
this account they obtained the election from the Gentiles.[10] We must say,
also, that the divinity of the prophetic declarations, and the spiritual
nature of the law of Moses, shone forth after the advent of Christ. For
before the advent of Christ it was not altogether possible to exhibit
manifest proofs of the divine inspiration of the ancient Scripture; whereas
His coming led those who might suspect the law and the prophets not to be
divine, to the clear conviction that they were composed by (the aid of)
heavenly grace. And he who reads the words of the prophets with care and
attention, feeling by the very perusal the traces of the divinity, that is
in them, will be led by his own emotions to believe that those words which
have been deemed to be the words of God are not the compositions of men.
The light, moreover, which was contained in the law of Moses, but which had
been concealed by a veil, shone forth at the advent of Jesus, the veil
being taken away, and those blessings, the shadow of which was contained in
the letter, coming forth gradually to the knowledge (of men).
(Lat.) 7. It is, however, a matter attended with considerable labour, to
point out, in every instance, how and when the predictions of the prophets
were fulfilled, so as to appear to confirm those who are in doubt, seeing
it is possible for every one who wishes to become more thoroughly
acquainted with these things, to gather abundant proofs from the records of
the truth themselves. But if the sense of the letter, which is beyond man,
does not appear to present itself at once, on the first glance, to those
who are less versed in divine discipline, it is not at all to be wondered
at, because divine things are brought down somewhat slowly to (the
comprehension of) men, and elude the view in proportion as one is either
sceptical or unworthy. For although it is certain that all things which
exist in this world, or take place in it, are ordered by the providence of
God, and certain events indeed do appear with sufficient clearness to be
under the disposal of His providential government, yet others again unfold
themselves so mysteriously and incomprehensibly, that the plan of Divine
Providence with regard to them is completely concealed; so that it is
occasionally believed by some that particular occurrences do not belong to
(the plan of) Providence, because the principle eludes their grasp,
according to which the works of Divine Providence are administered with
indescribable skill; which principle of administration, however, is not
equally concealed from all. For even among men themselves, one individual
devotes less consideration to it, another more; while by every man, He who
is on earth, whoever is the inhabitant of heaven, is more acknowledged.[7]
And the nature of bodies is clear to us in one way, that of trees in
another, that of animals in a third; the nature of souls, again, is
concealed in a different way; and the manner in which the diverse movements
of rational understandings are ordered by Providence, eludes the view of
men in a greater degree, and even, in my opinion, in no small degree that
of the angels also. But as the existence of divine providence is not
refuted by those especially who are certain of its existence, but who do
not comprehend its workings or arrangements by the powers of the human
mind; so neither will the divine inspiration of holy Scripture, which
extends throughout its body, be believed to be non-existent, because the
weakness of our understanding is unable to trace out the hidden and secret
meaning in each individual word, the treasure of divine wisdom being hid in
the vulgar and unpolished vessels of words,[3] as the apostle also points
out when he says, "We have this treasure in earthen vessels,"[4] that the
virtue of the divine power may shine out the more brightly, no colouring of
human eloquence being intermingled with the truth of the doctrines. For if
our books induced men to believe because they were composed either by
rhetorical arts or by the wisdom of philosophy, then undoubtedly our faith
would be considered to be based on the art of words, and on human wisdom,
and not upon the power of God; whereas it is now known to all that the word
of this preaching has been so accepted by numbers throughout almost the
whole world, because they understood their belief to rest not on the
persuasive words of human wisdom, but on the manifestation of the Spirit
and of power. On which account, being led by a heavenly, nay, by a more
than heavenly power, to faith and acceptance,[8] that we may worship the
sole Creator of all things as our God, let us also do our utmost endeavour,
by abandoning the language of the elements of Christ, which are but the
first beginnings of wisdom, to go on to perfection, in order that that
wisdom which is given to them who are perfect, may be given to us also. For
such is the promise of him to whom was entrusted the preaching of this
wisdom, in the words: "Howbeit we speak wisdom among them that are perfect;
yet not the wisdom of this world, nor of the princes of this world, who
will be brought to nought;"[10] by which he shows that this wisdom of ours
has nothing in common, so far as regards the beauty of language, with the
wisdom of this world. This wisdom; then, will be inscribed more clearly and
perfectly on our hearts, if it be made known to us according to the
revelation of the mystery which has been hid from eternity,[11] but now is
manifest through the Scriptures of prophecy, and the advent of our Lord and
Saviour Jesus Christ, to whom be glory for ever. Amen.
Many, not understanding the Scriptures in a spiritual sense, but
incorrectly,[12] have fallen into heresies.
(Grk.) 7. It would be tedious now to enumerate the most ancient
prophecies respecting each future event, in order that the doubter, being
impressed by their divinity, may lay aside all hesitation and distraction,
and devote himself with his whole soul to the words of God. But if in every
part of the Scriptures the superhuman element of thoughts does not seem to
present itself to the uninstructed, that is not at all wonderful; for, with
respect to the works of that providence which embraces the whole world,
some show with the utmost clearness that they are works of providence,
while others are so concealed as to seem to furnish ground for unbelief
with respect to that God who orders all things with unspeakable skill and
power. For the artistic plan[4] of a providential Ruler is not so evident
in those matters belonging to the earth, as in the case of the sun, and
moon, and stars; and not so clear in what relates to human occurrences, as
it is in the souls and bodies of animals,--the object and reason of the
impulses, and phantasies and natures of animals, and the structure of their
bodies, being carefully ascertained by those who attend to these things.[5]
But as (the doctrine of) providence is not at all weakened[6] (on account
of those things which are not understood) in the eyes of those who have
once honestly accepted it, so neither is the divinity of Scripture, which
extends to the whole of it, (lost) on account of the inability of our
weakness to discover in every expression the hidden splendour of the
doctrines veiled in common and unattractive phraseology.[1] For we have the
treasure in earthen vessels, that the excellency of the power of God may
shine forth, and that it may not be deemed to proceed from us (who are but)
human beings. For if the hackneyed[2] methods of demonstration (common)
among men, contained in the books (of the Bible), had been successful in
producing conviction, then our faith would rightly have been supposed to
rest on the wisdom of men, and not on the power of God; but now it is
manifest to every one who lifts up his eyes, that the word and preaching
have not prevailed among the multitude "by persuasive words of wisdom, but
by demonstration of the Spirit and of power."[5] Wherefore, since a
celestial or even a super-celestial power compels us to worship the only
Creator, let us leave the doctrine of the beginning of Christ, i.e., the
elements,[6] and endeavour to go on to perfection, in order that the wisdom
spoken to the perfect may be spoken to us also. For he who possesses it
promises to speak wisdom among them that are perfect, but another wisdom
than that of this world, and of the rulers of this world, which is brought
to nought. And this wisdom will be distinctly stamped[7] upon us, and will
produce a revelation of the mystery that was kept silent in the eternal
ages,[9] but now has been manifested through the prophetic Scriptures, and
the appearance of our Lord and Saviour Jesus Christ, to whom be glory for
ever and ever. Amen.
(Lat.) 8. These particulars, then, being briefly stated regarding the
inspiration of the sacred Scriptures by the Holy Spirit, it seems necessary
to explain this point also, viz., how certain persons, not reading them
correctly, have given themselves over to erroneous opinions, inasmuch as
the procedure to be followed, in order to attain an understanding of the
holy writings, is unknown to many. The Jews, in fine, owing to the hardness
of their heart, and from a desire to appear wise in their own eyes, have
not believed in our Lord and Saviour, judging that those statements which
were uttered respecting Him ought to be understood literally, i.e., that He
ought in a sensible and visible manner to preach deliverance to the
captives, and first build a city which they truly deem the city of God, and
cut off at the same time the chariots of Ephraim,[5] and the horse from
Jerusalem; that He ought also to eat butter and honey,[6] in order to
choose the good before He should come to how how to bring forth evil.[7]
They think, also, that it has been predicted that the wolf--that four-
footed animal--is, at the coming of Christ, to feed with the lambs, and the
leopard to lie down with kids, and the calf and the bull to pasture with
lions, and that they are to be led by a little child to the pasture; that
the ox and the bear are to lie down together in the green fields, and that
their young ones are to be fed together; that lions also will frequent
stalls with the oxen, and feed on straw. And seeing that, according to
history, there was no accomplishment of any of those things predicted of
Him, in which they believed the signs of Christ's advent were especially to
be observed, they refused to acknowledge the presence of our Lord Jesus
Christ; nay, contrary to all the principles of human and divine law,[9]
i.e., contrary to the faith of prophecy, they crucified Him for assuming to
Himself the name of Christ. Thereupon the heretics, reading that it is
written in the law, "A fire has been kindled in Mine anger;"[11] and that
"I the Lord am a jealous (God), visiting the sins of the fathers upon the
children unto the third and fourth generation;"[12] and that "it repenteth
Me that I anointed Saul to be king; "[13] and, "I am the Lord, who make
peace and create evil;"[14] and again, "There is not evil in a city which
the LoRD hath not done;"[15] and, "Evils came down from the Lord upon the
gates of Jerusalem ;"[16] and, "An evil spirit from the Lord plagued
Saul;"[17] and reading many other passages similar to these, which are
found in Scripture, they did not venture to assert that these were not the
Scriptures of God, but they considered them to be the words of that creator
God whom the Jews worshipped, and who, they judged, ought to be regarded as
just only, and not also as good; but that the Saviour had come to announce
to us a more perfect God, who, they allege, is not the creator of the
world,--there being different and discordant opinions among them even on
this very point, because, when they once depart from a belief in God the
Creator, who is Lord of all, they have given themselves over to various
inventions and fables, devising certain (fictions), and asserting that some
things were visible, and made by one (God), and that certain other things
were invisible, and were created by another, according to the vain and
fanciful suggestions of their own minds. But not a few also of the more
simple of those, who appear to be restrained within the faith of the
Church, are of opinion that there is no greater God than the Creator,
holding in this a correct and sound opinion; and yet they entertain
regarding Him such views as would not be entertained regarding the most
unjust and cruel of men.
(Grk.) 8. Having spoken thus briefly[13] on the subject of the divine
inspiration of the holy Scriptures, it is necessary to proceed to the
(consideration of the) manner in which they are to be read and understood,
seeing numerous errors have been committed in consequence of the method in
which the holy documents[1] ought to be examined[2] not having been
discovered by the multitude. For both the hardened in heart, and the
ignorant persons[3] belonging to the circumcision, have not believed on our
Saviour, thinking that they are following the language of the prophecies
respecting Him, and not perceiving in a manner palpable to their senses[4]
that He had proclaimed liberty to the captives, nor that He had built up
what they truly consider the city of God, nor cut off "the chariots of
Ephraim, and the horse from Jerusalem,"[5] nor eaten butter and honey, and,
before knowing or preferring the evil, had selected the good.[6] And
thinking, moreover, that it was prophesied that the wolf--the four-footed
animal--was to feed with the lamb, and the leopard to lie down with the
kid, and the calf and bull and lion to feed together, being led by a little
child, and that the ox and bear were to pasture together, their young ones
growing up together, and that the lion was to eat straw like the ox:[8]
seeing none of these things visibly accomplished during the advent of Him
who is believed by us to be Christ, they did not accept our Lord Jesus;
but, as having called Himself Christ improperly,[10] they crucified Him.
And those belonging to heretical sects reading this (statement), "A fire
has been kindled in Mine anger;"[11] and this, "I am a jealous God,
visiting the iniquities of the fathers upon the children unto the third and
fourth generation;"[12] and this," I repent of having anointed Saul to be
king;"[13] and this, "I am a God that maketh peace, and createth evil;"[14]
and, among others, this, "There is not wickedness in the city which the
Lord hath not done;"[15] and again this, "Evils came down from the Lord
upon the gates of Jerusalem;"[16] and, "An evil spirit from the Lord
plagued Saul; "[17] and countless other passages like these--they have not
ventured to disbelieve these as the Scriptures of God; but believing them
to be the (words) of the Demiurge, whom the Jews worship, they thought that
as the Demiurge was an imperfect and unbenevolent God, the Saviour had come
to announce a more perfect Deity, who, they say, is not the Demiurge, being
of different opinions regarding Him; and having once departed from the
Demiurge, who is the only uncreated God, they have given themselves up to
fictions, inventing to themselves hypotheses, according to which they
imagine that there are some things which are visible, and certain other
things which are not visible, all which are the fancies of their own minds.
And yet, indeed, the more simple among those who profess to belong to the
Church have supposed that there is no deity greater than the Demiurge,
being right in so thinking, while they imagine regarding Him such things as
would not be believed of the most savage and unjust of mankind.
(Lat.) 9. Now the reason of the erroneous apprehension of all these
points on the part of those whom we have mentioned above, is no other than
this, that holy Scripture is not understood by them according to its
spiritual, but according to its literal meaning. And therefore we shall
endeavour, so far as our moderate capacity will permit, to point out to
those who believe the holy Scriptures to be no human compositions, but to
be written by inspiration of the Holy Spirit, and to be transmitted and
entrusted to us by the will of God the Father, through His only-begotten
Son Jesus Christ, what appears to us, who observe things by a right way of
understanding,[3] to be the standard and discipline delivered to the
apostles by Jesus Christ, and which they handed down in succession to their
posterity, the teachers of the holy Church. Now, that there are certain
mystical economies[5] indicated in holy Scripture, is admitted by all, I
think, even the simplest of believers. But what these are, or of what kind
they are, he who is rightly minded, and not overcome with the vice of
boasting, will scrupulously[6] acknowledge himself to be ignorant. For if
any one, e.g., were to adduce the case of the daughters of Lot, who seem,
contrary to the law of God,[7] to have had intercourse with their father,
or that of the two wives of Abraham, or of the two sisters who were married
to Jacob, or of the two hand-maids who increased the number of his sons,
what other answer could be returned than that these were certain
mysteries,[8] and forms of spiritual things, but that we are ignorant of
what nature they are? Nay, even when we read of the construction of the
tabernacle, we deem it certain that the written descriptions are the
figures of certain hidden things; but to adapt these to their appropriate
standards, and to open up and discuss every individual point, I consider to
be exceedingly difficult, not to say impossible. That that description,
however, is, as I have said, full of mysteries, does not escape even the
common understanding. But all the narrative portion, relating either to the
marriages, or to the begetting of the children, or to battles of different
kinds, or to any other histories whatever, what else can they be supposed
to be, save the forms and figures of hidden and sacred things? As men,
however, make little effort to exercise their intellect, or imagine that
they possess knowledge before they really learn, the consequence is that
they never begin to have knowledge; or if there be no want of a desire, at
least, nor of an instructor, and if divine knowledge be sought after, as it
ought to be, in a religious and holy spirit, and in the hope that many
points will be opened up by the revelation of God--since to human sense
they are exceedingly difficult and obscure--then, perhaps, he who seeks in
such a manner will find what it is lawful[1] to discover.
(Grk.) 9. Now the cause, in all the points previously enumerated, of the
false opinions, and of the impious statements or ignorant assertions[1]
about God, appears to be nothing else than the not understanding the
Scripture according to its spiritual meaning, but the interpretation of it
agreeably to the mere letter. And therefore, to those who believe that the
sacred books are not the compositions of men, but that they were composed
by inspiration[2] of the Holy Spirit, agreeably to the will of the Father
of all things through Jesus Christ, and that they have come down to us, we
must point out the ways (of interpreting them) which appear (correct) to
us, who cling to the standard[4] of the heavenly Church of Jesus Christ
according to the succession of the apostles. Now, that there are certain
mystical economies made known by the holy Scriptures, all--even the most
simple of those who adhere to the word--have believed; but what these are,
candid and modest individuals confess that they know not. If, then, one
were to be perplexed about the intercourse of Lot with his daughters, and
about the two wives of Abraham, and the two sisters married to Jacob, and
the two handmaids who bore him children, they can return no other answer
than this, that these are mysteries not understood by us. Nay, also, when
the (description of the) fitting out of the tabernacle is read, believing
that what is written is a type,[9] they seek to adapt what they can to each
particular related about the tabernacle,--not being wrong so far as regards
their belief that the tabernacle is a type of something, but erring
sometimes in adapting the description of that of which the tabernacle is a
type, to some special thing in a manner worthy of Scripture. And all the
history that is considered to tell of marriages, or the begetting of
children, or of wars, or any histories whatever that are in circulation
among the multitude, they declare to be types; but of what in each
individual instance, partly owing to their habits not being thoroughly
exercised--partly, too, owing to their precipitation--sometimes, even when
an individual does happen to be well trained and clear-sighted, owing to
the excessive difficulty of discovering things on the part of men,--the
nature of each particular regarding these (types) is not clearly
ascertained.
(Lat.) 10. But lest this difficulty perhaps should be supposed to exist
only in the language of the prophets, seeing the prophetic style is allowed
by all to abound in figures and enigmas, what do we find when we come to
the Gospels? Is there not hidden there also an inner, namely a divine
sense, which is revealed by that grace alone which he had received who
said, "But we have the mind of Christ, that we might know the things freely
given to us by God. Which things also we speak, not in the words which
man's wisdom teaches, but which the Spirit teacheth?"[12] And if one now
were to read the revelations which were made to John, how amazed would he
not be that there should be contained within them so great an amount of
hidden, ineffable mysteries,[4] in which it is clearly understood, even by
those who cannot comprehend what is concealed, that samething certainly is
concealed. And yet are not the Epistles of the Apostles, which seem to some
to be plainer, filled with meanings so profound, that by means of them, as
by some small receptacle,[5] the clearness of incalculable light[6] appears
to be poured into those who are capable of understanding the meaning of
divine wisdom? And therefore, because this is the case, and because there
are many who go wrong in this life, I do not consider that it is easy to
pronounce, without danger, that any one knows or understands those things,
which, in order to be opened up, need the key of knowledge; which key, the
Saviour declared, lay with those who were skilled in the law. And here,
although it is a digression, I think we should inquire of those who assert
that before the advent of the Saviour there was no truth among those who
were engaged in the study of the law, how it could be said by our Lord
Jesus Christ that the keys of knowledge were with them, who had the books
of the prophets and of the law in their hands. For thus did He speak: "Woe
unto you, ye teachers of the law, who have taken away the key of knowledge:
ye entered not in yourselves, and them who wished to enter in ye
hindered."[3]
(Grk.) 10. And what need is there to speak of the prophecies, which we
all know to be filled with enigmas and dark sayings? And if we come to the
Gospels, the exact understanding of these also, as being the mind of
Christ, requires the grace that was given to him who said, "But we have the
mind of Christ, that we might know the things freely given to us by God.
Which things also we speak, not in the words which man's wisdom teacheth,
but which the Spirit teacheth."[3] And who, on reading the revelations made
to John, would not be amazed at the unspeakable mysteries therein
concealed, and which are evident (even) to him who does not comprehend what
is written? And to what person, skilful in investigating words, would the
Epistles of the Apostles seem to be clear and easy of understanding, since
even in them there are countless numbers of most profound ideas, which,
(issuing forth) as by an aperture, admit of no rapid comprehension?[7] And
therefore, since these things are so, and since innumerable individuals
fall into mistakes, it is not safe in reading (the Scriptures) to declare
that one easily understands what needs the key of knowledge, which the
Saviour declares is with the lawyers. And let those answer who will not
allow that the truth was with these before the advent of Christ, how the
key of knowledge is said by our Lord Jesus Christ to be with those who, as
they allege, had not the books which contain the secrets[1] of knowledge,
and perfect mysteries.[2] For His words run thus: "Woe unto you, ye
lawyers! for ye have taken away the key of knowledge: ye have not entered
in yourselves, and them that were entering in ye hindered."[3]
(Lat.) 11. But, as we had begun to observe, the way which seems to us
the correct one for the understanding of the Scriptures, and for the
investigation of their meaning, we consider to be of the following kind:
for we are instructed by Scripture itself in regard to the ideas which we
ought to form of it. In the Proverbs of Solomon we find some such rule as
the following laid down, respecting the consideration of holy Scripture:
"And do thou," he says, "describe these things to thyself in a threefold
manner, in counsel and knowledge, and that thou mayest answer the words of
truth to those who have proposed them to thee."[6] Each one, then, ought to
describe in his own mind, in a threefold manner, the understanding of the
divine letters,--that is, in order that all the more simple individuals may
be edified, so to speak; by the very body of Scripture; for such we term
that common and historical sense: while, if some have commenced to make
considerable progress, and are able to see something more (than that), they
may be edified by the very soul of Scripture. Those, again, who are
perfect, and who resemble those of whom the apostle says, "We speak wisdom
among them that are perfect, but not the wisdom of this world, nor of the
princes of this world, who will be brought to nought; but we speak the
wisdom of God, hidden in a mystery, which God hath decreed before the ages
unto our glory;"[7]--all such as these may be edified by the spiritual law
itself (which has a shadow of good things to come), as if by the Spirit.
For as man is said to consist of body, and soul, and spirit, so also does
sacred Scripture, which has been granted by the divine bounty s for the
salvation of man; which we see pointed out, moreover, in the little book of
The Shepherd, which seems to be despised by some, where Hermas is commanded
to write two little books, and afterwards to announce to the presbyters of
the Church what he learned from the Spirit. For these are the words that
are written: "And you will write," he says, "two books; and you will give
the one to Clement, and the other to Grapte.[9] And let Grapte admonish the
widows and orphans, and let Clement send through all the cities which are
abroad, while you will announce to the presbyters of the Church." Grapte,
accordingly, who is commanded to admonish the orphans and widows, is the
pure understanding of the letter itself; by which those youthful minds are
admonished, who have not yet deserved to have God as their Father, and are
on that account styled orphans. They, again, are the widows, who have
withdrawn themselves from the unjust man, to whom they had been united
contrary to law; but who have remained widows, because they have not yet
advanced to the stage of being joined to a heavenly Bridegroom. Clement,
moreover, is ordered to send into those cities which are abroad what is
written to those individuals who already are withdrawing from the letter,--
as if the meaning were to those souls who, being built up by this means,
have begun to rise above the cares of the body and the desires of the
flesh; while he himself, who had learned from the Holy Spirit, is commanded
to announce, not by letter nor by book, but by the living voice, to the
presbyters of the Church of Christ, i.e., to those who possess a mature
faculty of wisdom, capable of receiving spiritual teaching.
(Grk.) 11. The way, then, as it appears to us, in which we ought to deal
with the Scriptures, and extract from them their meaning, is the following,
which has been ascertained from the Scriptures themselves. By Solomon in
the Proverbs we find some such rule as this enjoined respecting the divine
doctrines of Scripture:[4] "And do thou portray them in a threefold manner,
in counsel and knowledge, to answer words of truth to them who propose them
to thee."[5] The individual ought, then, to portray the ideas of holy
Scripture in a threefold manner upon his own soul; in order that the simple
man may be edified by the "flesh," as it were, of the Scripture, for so we
name the obvious sense; while he who has ascended a certain way (may be
edified) by the "soul," as it were. The perfect man, again, and he who
resembles those spoken of by the apostle, when he says, "We speak wisdom
among them that are perfect, but not the wisdom of the world, nor of the
rulers of this world, who come to nought; but we speak the wisdom of God in
a mystery, the hidden wisdom, which God hath ordained before the ages, unto
our glory,"[7] (may receive edification) from the spiritual law, which has
a shadow of good things to come. For as man consists of body, and soul, and
spirit, so in the same way does Scripture, which has been arranged to be
given by God for the salvation of men. And therefore we deduce this also
from a book which is despised by some--The Shepherd--in respect of the
command given to Hermas to write two books, and after so doing to announce
to the presbyters of the Church what he had learned from the Spirit. The
words are as follows: "You will write two books, and give one to Clement,
and one to Grapte. And Grapte shall admonish the widows and the orphans,
and Clement will send to the cities abroad, while you will announce to the
presbyters of the Church." Now Grapte, who admonishes the widows and the
orphans, is the mere letter (of Scripture), which admonishes those who are
yet children in soul, and not able to call God their Father, and who are on
that account styled orphans,--admonishing, moreover, those who no longer
have an unlawful bridegroom,[1] but who remain widows, because they have
not yet become worthy of the (heavenly) Bridegroom; while Clement, who is
already beyond the letter, is said to send what is written to the cities
abroad, as if we were to call these the "souls," who are above (the
influence of) bodily (affections) and degraded[2] ideas,--the disciple of
the Spirit himself being enjoined to make known, no longer by letters, but
by living words, to the presbyters of the whole Church of God, who have
become grey[3] through wisdom.
(Lat.) 12. This point, indeed, is not to be passed by without notice,
viz., that there are certain passages of Scripture where this "body," as we
termed it, i.e., this inferential historical sense,[4] is not always found,
as we shall prove to be the case in the following pages, but where that
which we termed "soul" or "spirit" can only be understood. And this, I
think, is indicated in the Gospels, where there are said to be placed,
according to the manner of purification among the Jews, six water-vessels,
containing two or three firkins[5] a-piece; by which, as I have said, the
language of the Gospel seems to indicate, with respect to those who are
secretly called by the apostle "Jews," that they are purified by the word
of Scripture,--receiving indeed sometimes two firkins, i.e., the
understanding of the "soul" or "spirit," according to our statement as
above; sometimes even three (firkins), when in the reading (of Scripture)
the "bodily" sense, which is the "historical," may be preserved for the
edification of the people. Now six water-vessels are appropriately spoken
of, with regard to those persons who are purified by being placed in the
world; for we read that in six days--which is the perfect number--this
world and all things in it were finished. How great, then, is the utility
of this first "historical" sense which we have mentioned, is attested by
the multitude of all believers, who believe with adequate faith and
simplicity, and does not need much argument, because it is openly manifest
to all; whereas of that sense which we have called above the "soul," as it
were, of Scripture, the Apostle Paul has given us numerous examples in the
first Epistle to the Corinthians. For we find the expression, "Thou shalt
not muzzle the mouth of the ox that treadeth out the corn."[1] And
afterwards, when explaining what precept ought to be understood by this, he
adds the words: "Doth God take care for oxen? or saith He it altogether for
our sakes? For our sakes, no doubt, this is written; that he who plougheth
should plough in hope, and he that thresheth, in hope of partaking."[2]
Very many other passages also of this nature, which are in this way
explained of the law, contribute extensive information to the hearers.
(Grk.) 12. But as there are certain passages of Scripture which do not
at all contain the "corporeal" sense, as we shall show in the following
(paragraphs), there are also places where we must seek only for the "soul,"
as it were, and "spirit" of Scripture. And perhaps on this account the
water-vessels containing two or three firkins a-piece are said to lie for
the purification of the Jews, as we read in the Gospel according to John:
the expression darkly intimating, with respect to those who (are called) by
the apostle "Jews" secretly, that they are purified by the word of
Scripture, receiving sometimes two firkins, i.e., so to speak, the
"psychical" and "spiritual" sense; and sometimes three firkins, since some
have, in addition to those already mentioned, also the "corporeal" sense,
which is capable of (producing) edification. And six water-vessels are
reasonably (appropriate) to those who are purified in the world, which was
made in six days--the perfect number. That the first "sense," then, is
profitable in this respect, that it is capable of imparting edification, is
testified by the multitudes of genuine and simple believers; while of that
interpretation which is referred back to the "soul," there is an
illustration in Paul's first Epistle to the Corinthians. The expression is,
"Thou shalt not muzzle the mouth of the ox that treadeth out the corn;"[6]
to which he adds, "Doth God take care of oxen? or saith He it altogether
for our sakes? For our sakes, no doubt, this was written: that he that
plougheth should plough in hope, and that he who thresheth, in hope of
partaking."[2] And there are numerous interpretations adapted to the
multitude which are in circulation, and which edify those who are unable to
understand profounder meanings, and which have somewhat the same character.
(Lat.) 13. Now a "spiritual" interpretation is of this nature: when one
is able to point out what are the heavenly things of which these serve as
the patterns and shadow, who are Jews "according to the flesh," and of what
things future the law contains a shadow, and any other expressions of this
kind that may be found in holy Scripture; or when it is a subject of
inquiry, what is that wisdom hidden in a mystery which "God ordained before
the world for our glory, which none of the princes of this world knew;"[3]
or the meaning of the apostle's language, when, employing certain
illustrations from Exodus or Numbers, he says: "These things happened to
them in a figure,[5] and they are written on our account, on whom the ends
of the ages have come."[6] Now, an opportunity is afforded us of
understanding of what those things which happened to them were figures,
when he adds: "And they drank of that spiritual Rock which followed them,
and that Rock was Christ."[7] In another Epistle also, when referring to
the tabernacle, he mentions the direction which was given to Moses: "Thou
shalt make (all things) according to the pattern which was showed thee in
the mount."[8] And writing to the Galatians, and upbraiding certain
individuals who seem to themselves to read the law, and yet without
understanding it, because of their ignorance of the fact that an
allegorical meaning underlies what is written, he says to them in a certain
tone of rebuke: "Tell me, ye who desire to be under the law, do ye not hear
the law? For it is written that Abraham had two sons; the one by a bond-
maid, the other by a free woman. But he who was of the bond-woman was born
according to the flesh; but he of the free woman was by promise. Which
things are an allegory: for these are the two covenants."[9] And here this
point is to be attended to, viz., the caution with which the apostle
employs the expression, "Ye who are under the law, do ye not hear the law?"
Do ye not hear, i.e., do ye not understand and know? In the Epistle to the
Colossians, again, briefly summing up and condensing the meaning of the
whole law, he says: "Let no man therefore judge you in meat, or in drink,
or in respect of holy days, or of the new moon, or of the Sabbath, which
are a shadow of things to come."[11] Writing to the Hebrews also, and
treating of those who belong to the circumcision, he says: "Those who serve
to the example and shadow of heavenly things."[1] Now perhaps, through
these illustrations, no doubt will be entertained regarding the five books
of Moses, by those who hold the writings of the apostle, as divinely
inspired. And if they require, with respect to the rest of the history,
that those events which are contained in it should be considered as having
happened for an ensample to those of whom they are written, we have
observed that this also has been stated in the EpiStle to the Romans, where
the apostle adduces an instance from the third book of Kings, saying, "I
have left me seven thousand men who have not bowed the knee to Baal;"[3]
which expression Paul understood as figuratively spoken of those who are
called Israelites according to the election, in order to show that the
advent of Christ had not only now been of advantage to the Gentiles, but
that very many even of the race of Israel had been called to salvation.
(Grk.) 13. But the interpretation is "spiritual," when one is able to
show of what heavenly things the Jews "according to the flesh" served as an
example and a shadow, and of what future blessings the law contains a
shadow. And, generally, we must investigate, according to the apostolic
promise, "the wisdom in a mystery, the hidden wisdom which God ordained
before the world for the glory" of the just, which "none of the princes of
this world knew."[4] And the same apostle says somewhere, after referring
to certain events mentioned as occurring in Exodus and Numbers, "that these
things happened to them figuratively, but that they were written on our
account, on whom the ends of the world are come."[6] And he gives an
opportunity for ascertaining of what things these were patterns, when he
says: "For they drank of the spiritual Rock that followed them, and that
Rock was Christ."[7] And in another Epistle, when sketching the various
matters relating to the tabernacle, he used the words: "Thou shall make
everything according to the pattern showed thee in the mount."[8] Moreover,
in the Epistle to the Galatians, as if upbraiding those who think that they
read the law, and yet do not understand it, judging that those do not
understand it who do not reflect that allegories are contained under what
is written, he says: "Tell me, ye that desire to be under the law, do ye
not hear the law? For it is written, Abraham had two sons; the one by the
bond-maid, the other by the free woman. But he who was by the bond-maid was
born according to the flesh; but he of the free woman was by promise. Which
things are an allegory:[10] for these are the two covenants," and so on.
Now we must carefully observe each word employed by him. He says: "Ye who
desire to be under the law," not "Ye that are under the law;" and, "Do ye
not hear the law?"--"hearing" being understood to mean "comprehending" and
"knowing." And in the Epistle to the Colossians, briefly abridging the
meaning of the whole legislation, he says: "Let no man therefore judge you
in meat, or in drink, or in respect of a festival, or of a new moon, or of
Sabbaths, which are a shadow of things to come."[2] Moreover, in the
Epistle to the Hebrews, discoursing of those who belong to the
circumcision, he writes: "who serve for an ensample and shadow of heavenly
things."[1] Now it is probable that, from these illustrations, those will
entertain no doubt with respect to the five books of Moses, who have once
given in their adhesion to the apostle, as divinely inspired;[4] but do you
wish to know, with regard to the rest of the history, if it also happened
as a pattern? We must note, then, the expression in the Epistle to the
Romans, "I have left to myself seven thousand men, who have not bowed the
knee to Baal,"[3] quoted from the third book of Kings, which Paul has
understood as equivalent (in meaning) to those who are Israelites according
to election, because not only were the Gentiles benefited by the advent of
Christ, but also certain of the race of God.[5]
(Lat.) 14. This being the state of the case, we shall sketch out, as if
by way of illustration and pattern, what may occur to us with regard to the
manner in which holy Scripture is to be understood on these several points,
repeating in the first instance, and pointing out this fact, that the Holy
Spirit, by the providence and will of God, through the power of His only-
begotten Word, who was in the beginning God with God, enlightened the
ministers of truth, the prophets and apostles, to understand the mysteries
of those things or causes which take place among men, or with respect to
men.[6] And by "men," I now mean souls that are placed in bodies, who,
relating those mysteries that are known to them, and revealed through
Christ, as if they were a kind of human transactions, or handing down
certain legal observances and injunctions, described them figuratively;[7]
not that any one who pleased might view these expositions as deserving to
be trampled under foot, but that he who should devote himself with all
chastity, and sobriety, and watchfulness, to studies of this kind, might be
able by this means to trace out the meaning of the Spirit of God, which is
perhaps lying profoundly buried, and the context, which may be pointing
again in another direction than the ordinary usage of speech would
indicate. And in this way he might become a sharer in the knowledge of the
Spirit, and a partaker in the divine counsel, because the soul cannot come
to the perfection of knowledge otherwise than by inspiration of the truth
of the divine wisdom. Accordingly, it is of God, i.e. of the Father, and of
the Son, and of the Holy Spirit, that these men, filled with the Divine
Spirit, chiefly treat; then the mysteries relating to the Son of God--how
the Word became flesh, and why He descended even to the assumption of the
form of a servant--are the subject, as I have said, of explanation by those
persons who are filled with the Divine Spirit. It next followed,
necessarily, that they should instruct mortals by divine teaching,
regarding rational creatures, both those of heaven and the happier ones of
earth; and also (should explain) the differences among souls, and the
origin of these differences; and then should tell what this world is, and
why it was created; whence also sprung the great and terrible wickedness
which extends over the earth. And whether that wickedness is found on this
earth only, or in other places, is a point which it was necessary for us to
learn from divine teaching. Since, then, it was the intention of the Holy
Spirit to enlighten with respect to these and similar subjects, those holy
souls who had devoted themselves to the service of the truth, this object
was kept in view, in the second place, viz., for the sake of those who
either could not or would not give themselves to this labour and toil by
which they might deserve to be instructed in or to recognise things of such
value and importance, to wrap up and conceal, as we said before, in
ordinary language, under the covering of some history and narrative of
visible things, hidden mysteries. There is therefore introduced the
narrative of the visible creation, and the creation and formation of the
first man; then the offspring which followed from him in succession, and
some of the actions which were done by the good among his posterity, are
related, and occasionally certain crimes also, which are stated to have
been committed by them as being human; and afterwards certain unchaste or
wicked deeds also are narrated as being the acts of the wicked. The
description of battles, moreover, is given in a wonderful manner, and the
alternations of victors and vanquished, by which certain ineffable
mysteries are made known to those who know how to investigate statements of
that kind. By an admirable discipline of wisdom, too, the law of truth,
even of the prophets, is implanted in the Scriptures of the law, each of
which is woven by a divine art of wisdom, as a kind of covering and veil of
spiritual truths; and this is what we have called the "body" of Scripture,
so that also, in this way, what we have called the covering of the letter,
woven by the art of wisdom, might be capable of edifying and profiting
many, when others would derive no benefit.
(Grk.) 14. This being the state of the case, we have to sketch what seem
to us to be the marks of the (true) understanding of Scriptures. And, in
the first place, this must be pointed out, that the object of the Spirit,
which by the providence of God, through the Word who was in the beginning
with God, illuminated the ministers of truth, the prophets and apostles,
was especially (the communication) of ineffable mysteries regarding the
affairs of men (now by men I mean those souls that make use of bodies), in
order that he who is capable of instruction may by investigation, and by
devoting himself to the study of the profundities of meaning contained in
the words, become a participator of all the doctrines of his counsel. And
among those matters which relate to souls (who cannot otherwise obtain
perfection apart from the rich and wise truth of God), the (doctrines)
belonging to God and His only-begotten Son are necessarily laid down as
primary, viz., of what nature He is, and in what manner He is the Son of
God, and what are the causes of His descending even to (the assumption of)
human flesh, and of complete humanity; and what, also, is the operation of
this (Son), and upon whom and when exercised. And it was necessary also
that the subject of kindred beings, and other rational creatures, both
those who are divine and those who have fallen from blessedness, together
with the reasons of their fall, should be contained in the divine teaching;
and also that of the diversities of souls, and of the origin of these
diversities, and of the nature of the world, and the cause of its
existence. We must learn also the origin of the great and terrible
wickedness which overspreads the earth, and whether it is confined to this
earth only, or prevails elsewhere. Now, while these and similar objects
were present to the Spirit, who enlightened the souls of the holy ministers
of the truth, there was a second object, for the sake of those who were
unable to endure the fatigue of investigating matters so important, viz.,
to conceal the doctrine relating to the previously mentioned subjects, in
expressions containing a narrative which conveyed an announcement regarding
the things of the visible creation,[1] the creation of man, and the
successive descendants of the first men until they became numerous; and
other histories relating the acts of just men, and the sins occasionally
committed by these same men as being human beings, and the wicked deeds,
both of unchastity and vice, committed by sinful and ungodly men. And what
is most remarkable, by the history of wars, and of the victors, and the
vanquished, certain mysteries are indicated to those who are able to test
these statements. And more wonderful still, the laws of truth are predicted
by the written legislation;--all these being described in a connected
series, with a power which is truly in keeping with the wisdom of God. For
it was intended that the covering also of the spiritual truths--I mean the
"bodily" part of Scripture--should not be without profit in many cases, but
should be capable of improving the multitude, according to their capacity.
(Lat.) 15. But as if, in all the instances of this covering (i.e., of
this history), the logical connection and order of the law had been
preserved, we would not certainly believe, when thus possessing the meaning
of Scripture in a continuous series, that anything else was contained in it
save what was indicated on the surface; so for that reason divine wisdom
took care that certain stumbling-blocks, or interruptions,[3] to the
historical meaning should take place, by the introduction into the midst
(of the narrative) of certain impossibilities and incongruities; that in
this way the very interruption of the narrative might, as by the
interposition of a bolt, present an obstacle to the reader, whereby he
might refuse to acknowledge the way which conducts to the ordinary meaning;
and being thus excluded and debarred from it, we might be recalled to the
beginning of another way, in order that, by entering upon a narrow path,
and passing to a loftier and more sublime road, he might lay open the
immense breadth of divine wisdom.[5] This, however, must not be unnoted by
us, that as the chief object of the Holy Spirit is to preserve the
coherence of the spiritual meaning, either in those things which ought to
be done or which have been already performed, if He anywhere finds that
those events which, according to the history, took place, can be adapted to
a spiritual meaning, He composed a texture of both kinds in one style of
narration, always concealing the hidden meaning more deeply; but where the
historical narrative could not be made appropriate to the spiritual
coherence of the occurrences, He inserted sometimes certain things which
either did not take place or could not take place; sometimes also what
might happen, but what did not: and He does this at one time in a few
words, which, taken in their "bodily" meaning, seem incapable of containing
truth, and at another by the insertion of many. And this we find frequently
to be the case in the legislative portions, where there are many things
manifestly useful among the "bodily" precepts, but a very great number also
in which no principle of utility is at all discernible, and sometimes even
things which are judged to be impossibilities. Now all this, as we have
remarked, was done by the Holy Spirit in order that, seeing those events
which lie on the surface can be neither true nor useful, we may be led to
the investigation of that truth which is more deeply concealed, and to the
ascertaining of a meaning worthy of God in those Scriptures which we
believe to be inspired by Him.
(Grk.) 15. But since, if the usefulness of the legislation, and the
sequence and beauty[1] of the history, were universally evident of
itself,[2] we should not believe that any other thing could be understood
in the Scriptures save what was obvious, the word of God has arranged that
certain stumbling-blocks, as it were, and offences, and impossibilities,
should be introduced into the midst of the law and the history, in order
that we may not, through being drawn away in all directions by the merely
attractive nature of the language,[4] either altogether fall away from the
(true) doctrines, as learning nothing worthy of God, or, by not departing
from the letter, come to the knowledge of nothing more divine. And this
also we must know, that the principal aim being to announce the "spiritual"
connection in those things that are done, and that ought to be done, where
the Word found that things done according to the history could be adapted
to these mystical senses, He made use of them, concealing from the
multitude the deeper meaning; but where, in the narrative of the
development of super-sensual things,[6] there did not follow the
performance of those certain events, which was already indicated by the
mystical meaning, the Scripture interwove in the history (the account of)
some event that did not take place, sometimes what could not have happened;
sometimes what could, but did not. And sometimes a few words are
interpolated which are not true in their literal acceptation,[7] and
sometimes a larger number. And a similar practice also is to be noticed
with regard to the legislation, in which is often to be found what is
useful in itself, and appropriate to the times of the legislation; and
sometimes also what does not appear to be of utility; and at other times
impossibilities are recorded for the sake of the more skilful and
inquisitive, in order that they may give themselves to the toil of
investigating what is written, and thus attain to a becoming conviction of
the manner in which a meaning worthy of God must be sought out in such
subjects.
(Lat.) 16. Nor was it only with regard to those Scriptures which were
composed down to the advent of Christ that the Holy Spirit thus dealt; but
as being one and the same Spirit, and proceeding from one God, He dealt in
the same way with the evangelists and apostles. For even those narratives
which He inspired them to write were not composed without the aid of that
wisdom of His, the nature of which we have above explained. Whence also in,
them were intermingled not a few things by which, the historical order of
the narrative being interrupted and broken up, the attention of the reader
might be recalled, by the impossibility of the case, to an examination of
the inner meaning. But, that our meaning may be ascertained by the facts
themselves, let us examine the passages of Scripture. Now who is there,
pray, possessed of understanding, that will regard the statement as
appropriate,[2] that the first day, and the second, and the third, in which
also both evening and morning are mentioned, existed without sun, and moon,
and stars--the first day even without a sky? And who is found so ignorant
as to suppose that God, as if He had been a husbandman, planted trees in
paradise, in Eden towards the east, and a tree of life in it, i.e., a
visible and palpable tree of wood,[3] so that any one eating of it with
bodily teeth should obtain life, and, eating again of another tree, should
come to the knowledge of good and evil? No one, I think, can doubt that the
statement that God walked in the afternoon in paradise, and that Adam lay
hid under a tree, is related figuratively in Scripture, that some mystical
meaning may be indicated by it. The departure of Cain from the presence of
the Lord will manifestly cause a careful reader to inquire what is the
presence of God, and how any one can go out from it. But not to extend the
task which we have before us beyond its due limits, it is very easy for any
one who pleases to gather out of holy Scripture what is recorded indeed as
having been done, but what nevertheless cannot be believed as having
reasonably and appropriately occurred according to the historical account.
The same style of Scriptural narrative occurs abundantly in the Gospels, as
when the devil is said to have placed Jesus on a lofty mountain, that he
might show Him from thence all the kingdoms of the word, and the glory of
them. How could it literally come to pass, either that Jesus should be led
up by the devil into a high mountain, or that the latter should show him
all the kingdoms of the world (as if they were lying beneath his bodily
eyes, and adjacent to one mountain), i.e., the kingdoms of the Persians,
and Scythians, and Indians? or how could he show in what manner the kings
of these kingdoms are glorified by men? And many other instances similar to
this will be found in the Gospels by any one who will read them with
attention, and will observe that in those narratives which appear to be
literally recorded, there are inserted and interwoven things which cannot
be admitted historically, but which may be accepted in a spiritual
signification.[6]
(Grk.) 16. It was not only, however, with the (Scriptures composed)
before the advent (of Christ) that the Spirit thus dealt; but as being the
same Spirit, and (proceeding) from the one God, He did the same thing both
with the evangelists and the apostles,--as even these do not contain
throughout a pure history of events, which are interwoven indeed according
to the letter, but which did not actually occur.[1] Nor even do the law and
the commandments wholly convey what is agreeable to reason. For who that
has understanding will suppose that the first, and second, and third day,
and the evening and the morning, existed without a sun, and moon, and
stars? and that the first day was, as it were, also without a sky? And who
is so foolish as to suppose that God, after the manner of a husbandman,
planted a paradise in Eden, towards the east, and placed in it a tree of
life, visible and palpable, so that one tasting of the fruit by the bodily
teeth obtained life? and again, that one was a partaker of good and evil by
masticating what was taken from the tree? And if God is said to walk in the
paradise in the evening, and Adam to hide himself under a tree, I do not
suppose that any one doubts that these things figuratively indicate certain
mysteries, the history having taken place in appearance, and not
literally.[4] Cain also, when going forth from the presence of God,
certainly appears to thoughtful men as likely to lead the reader to inquire
what is the presence of God, and what is the meaning of going out from Him.
And what need is there to say more, since those who are not altogether
blind can collect countless instances of a similar kind recorded as having
occurred, but which did not literally[[5] take place? Nay, the Gospels
themselves are filled with the same kind of narratives; e.g., the devil
leading Jesus up into a high mountain, in order to show him from thence the
kingdoms of the whole world, and the glory of them. For who is there among
those who do not read such accounts carelessly, that would not condemn
those who think that with the eye of the body--which requires a lofty
height in order that the parts lying (immediately) under and adjacent may
be seen--the kingdoms of the Persians, and Scythians, and Indians, and
Parthians, were beheld, and the manner in which their princes are glorified
among men? And the attentive reader may notice in the Gospels innumerable
other passages like these, so that he will be convinced that in the
histories that are literally recorded, circumstances that did not occur are
inserted.
(Lat.) 17. In the passages containing the commandments also, similar
things are found. For in the law Moses is commanded to destroy every male
that is not circumcised on the eighth day, which is exceedingly
incongruous,[2] since it would be necessary, if it were related that the
law was executed according to the history, to command those parents to be
punished who did not circumcise their children, and also those who were the
nurses of little children. The declaration of Scripture now is, "The
uncircumcised male, i.e., who shall not have been circumcised, shall be cut
off from his people."[3] And if we are to inquire regarding the
impossibilities of the law, we find an animal called the goat-stag,[4]
which cannot possibly exist, but which, as being in the number of clean
beasts, Moses commands to be eaten; and a griffin,[5] which no one ever
remembers or heard of as yielding to human power, but which the legislator
forbids to be used for food. Respecting the celebrated[6] observance of the
Sabbath also he thus speaks: "Ye shall sit, every one in your dwellings; no
one shall move from his place on the Sabbath-day."[8] Which precept it is
impossible to observe literally; for no man can sit a whole day so as not
to move from the place where he sat down. With respect to each one of these
points now, those who belong to the circumcision, and all who would have no
more meaning to be found in sacred Scripture than what is indicated by the
letter, consider that there should be no investigation regarding the goat-
stag, and the griffin, and the vulture; and they invent some empty and
trifling tales about the Sabbath, drawn from some traditional sources or
other, alleging that every one's place is computed to him within two
thousand cubits."[10] Others, again, among whom is Dositheus the Samaritan,
censure indeed expositions of this kind, but themselves lay down something
more ridiculous, viz., that each one must remain until the evening in the
posture, place, or position in which he found himself on the Sabbath-day;
i.e., if found sitting, he is to sit the whole day, or if reclining, he is
to recline the whole day. Moreover, the injunction which runs, "Bear no
burden on the Sabbath-day,"[12] seems to me an impossibility. For the
Jewish doctors, in consequence of these (prescriptions), have betaken
themselves, as the holy apostle says, to innumerable fables, saying that it
is not accounted a burden if a man wear shoes without nails, but that it is
a burden if shoes with nails be worn; and that if it be carried on one
shoulder, they consider it a burden; but if on both, they declare it to be
none.
(Grk.) 17. And if we come to the legislation of Moses, many of the laws
manifest the irrationality, and others the impossibility, of their
literal[1] observance. The irrationality (in this), that the people are
forbidden to eat vultures, although no one even in the direst famines was
(ever) driven by want to have recourse to this bird; and that children
eight days old, which are uncircumcised, are ordered to be exterminated
from among their people, it being necessary, if the law were to be carried
out at all literally with regard to these, that their fathers, or those
with whom they are brought up, should be commanded to be put to death. Now
the Scripture says: "Every male that is uncircumcised, who shall not be
circumcised on the eighth day, shall be cut off from among his people."[7]
And if you wish to see impossibilities contained in the legislation, let us
observe that the goat-stag is one of those animals that cannot exist, and
yet Moses commands us to offer it as being a clean beast; whereas a
griffin, which is not recorded ever to have been subdued by man, the
lawgiver forbids to be eaten. Nay, he who carefully considers (the famous
injunction relating to) the Sabbath, "Ye shall sit each one in your
dwellings: let no one go out from his place on the seventh day,"[9] will
deem it impossible to be literally observed: for no living being is able to
sit throughout a whole day, and remain without moving from a sitting
position. And therefore those who belong to the circumcision, and all who
desire that no meaning should be exhibited, save the literal one, do not
investigate at all such subjects as those of the goat-stag and griffin and
vulture, but indulge in foolish talk on certain points, multiplying words
and adducing tasteless[11] traditions; as, for example, with regard to the
Sabbath, saying that two thousand cubits is each one's limit.[13] Others,
again, among whom is Dositheus the Samaritan, condemning such an
interpretation, think that in the position in which a man is found on the
Sabbath-day, he is to remain until evening. Moreover, the not carrying of a
burden on the Sabbath-day is an impossibility; and therefore the Jewish
teachers have fallen into countless absurdities,[1] saying that a shoe of
such a kind was a burden, but not one of another kind; and that a sandal
which had nails was a burden, but not one that was without them; and in
like manner what was borne on one shoulder (was a load), but not that which
was carried on both.
(Lat.) 18. And now, if we institute a similar examination with regard to
the Gospels, how shall it appear otherwise than absurd to take the
injunction literally, "Salute no man by the way?"[2] And yet there are
simple individuals, who think that our Saviour gave this command to His
apostles! How, also, can it appear possible for such an order as this to be
observed, especially in those countries where there is a rigorous winter,
attended by frost and ice, viz., that one should possess "neither two
coats, nor shoes? "[2] And this, that when one is smitten on the right
cheek, he is ordered to present the left also, since every one who strikes
with the right hand smites the left cheek? This precept also in the Gospels
must be accounted among impossibilities, viz., that if the right eye
"offend" thee, it is to be plucked out; for even if we were to suppose that
bodily eyes were spoken of, how shall it appear appropriate, that when both
eyes have the property of sight, the responsibility of the "offence" should
be transferred to one eye, and that the right one? Or who shall be
considered free of a crime of the greatest enormity, that lays hands upon
himself? But perhaps the Epistles of the Apostle Paul will appear to be
beyond this. For what is his meaning, when he says, "Is any man called,
being circumcised? Let him not become uncircumcised."[4] This expression
indeed, in the first place, does not on careful consideration seem to be
spoken with reference to the subject of which he was treating at the time,
for this discourse consisted of injunctions relating to marriage and to
chastity; and these words, therefore, will have the appearance of an
unnecessary addition to such a subject. In the second place, however, what
objection would there be, if, for the sake of avoiding that unseemliness
which is caused by circumcision, a man were able to become
uncircumcised?[6] And, in the third place, that is altogether impossible.
The object of all these statements on our part, is to show that it was
the design of the Holy-Spirit, who deigned to bestow upon us the sacred
Scriptures, to show that we were not to be edified by the letter alone, or
by everything in it,--a thing which we see to be frequently impossible and
inconsistent; for in that way not only absurdities, but impossibilities,
would be the result; but that we are to understand that certain occurrences
were interwoven in this "visible" history, which, when considered and
understood in their inner meaning, give forth a law which is advantageous
to men and worthy of God.
(Grk.) 18. And if we go to the Gospel and institute a similar
examination, what would be more irrational than (to take literally the
injunction), "Salute no man by the way,"[2] which simple persons think the
Saviour enjoined on the apostles? The command, moreover, that the right
cheek should be smitten, is most incredible, since every one who strikes,
unless he happen to have some bodily defect,[3] smites the left cheek with
his right hand. And it is impossible to take (literally, the statement) in
the Gospel about the "offending" of the right eye. For, to grant the
possibility of one being "offended" by the sense of sight, how, when there
are two eyes that see, should the blame be laid upon the right eye? And who
is there that, condemning himself for having looked upon a woman to last
after her, would rationally transfer the blame to the right eye alone, and
throw it away? The apostle, moreover, lays down the law, saying, "Is any
man called, being circumcised? Let him not become uncircumcised."[4] In the
first place, any one will see that he does not utter these words in
connection with the subject before him. For, when laying down precepts on
marriage and purity, how will it not appear that he has introduced these
words at random?[5] But, in the second place, who will say that a man does
wrong who endeavours to become uncircumcised, if that be possible, on
account of the disgrace that is considered by the multitude to attach to
circumcision.
All these statements have been made by us, in order to show that the
design of that divine power which gave us the sacred Scriptures is, that we
should not receive what is presented by the letter alone (such things being
sometimes not true in their literal acceptation, but absurd and
impossible), but that certain things have been introduced into the actual
history and into the legislation that are useful in their literal sense.[7]
(Lat.) 19. Let no one, however, entertain the suspicion that we do not
believe any history in Scripture to be real, because we suspect certain
events related in it not to have taken place; or that no precepts of the
law are to be taken literally, because we consider certain of them, in
which either the nature or possibility of the case so requires, incapable
of being observed; or that we do not believe those predictions which were
written of the Saviour to have been fulfilled in a manner palpable to the
senses; or that His commandments are not to be literally obeyed. We have
therefore to state in answer, since we are manifestly so of opinion, that
the truth of the history may and ought to be preserved in the majority of
instances. For who can deny that Abraham was buried in the double cave[3]
at Hebron, as well as Isaac and Jacob, and each of their wives? Or who
doubts that Shechem was given as a portion to Joseph?[4] or that Jerusalem
is the metropolis of Judea, on which the temple of God was built by
Solomon?--and countless other statements. For the passages which hold good
in their historical acceptation are much more numerous than those which
contain a purely spiritual meaning. Then, again, who would not maintain
that the command to "honour thy father and thy mother, that it may be well
with thee,"[5] is sufficient of itself without any spiritual meaning, and
necessary for those who observe it? especially when Paul also has confirmed
the command by repeating it in the same words. And what need is there to
speak of the prohibitions, "Thou shalt not commit adultery," "Thou shalt
not steal," "Thou shalt not bear false witness,"[7] and others of the same
kind? And with respect to the precepts enjoined in the Gospels, no doubt
can be entertained that very many of these are to be literally observed, as
e.g., when our Lord says, "But I say unto you, Swear not at all;"[8] and
when He says, "Whosoever looketh upon a woman to lust after her, hath
committed adultery with her already in his heart;"[9] the admonitions also
which are found in the writings of the Apostle Paul, "Warn them that are
unruly, comfort the feeble-minded, support the weak, be patient towards all
men,"[12] and very many others. And yet I have no doubt that an attentive
reader will, in numerous instances, hesitate whether this or that history
can be considered to be literally true or not; or whether this or that
precept ought to be observed according to the letter or no. And therefore
great pains and labour are to be employed, until every reader reverentially
understand that he is dealing with divine and not human words inserted in
the sacred books.
(Grk.) 19. But that no one may suppose that we assert respecting the
whole that no history is real[1] because a certain one is not; and that no
law is to be literally observed, because a certain one, (understood)
according to the letter, is absurd or impossible; or that the statements
regarding the Saviour are not true in a manner perceptible to the
senses;[2] or that no commandment and precept of His ought to be obeyed;--
we have to answer that, with regard to certain things, it is perfectly
clear to us that the historical account is true; as that Abraham was buried
in the double cave at Hebron, as also Isaac and Jacob, and the wives of
each of them; and that Shechem was given as a portion to Joseph;[4] and
that Jerusalem is the metropolis of Judea, in which the temple of God was
built by Solomon; and innumerable other statements. For the passages that
are true in their historical meaning are much more numerous than those
which are interspersed with a purely spiritual signification. And again,
who would not say that the command which enjoins to "honour thy father and
thy mother, that it may be well with thee,"[5] is useful, apart from all
allegorical meaning,[6] and ought to be observed, the Apostle Paul also
having employed these very same words? And what need is there to speak of
the (prohibitions), "Thou shall not commit adultery," "Thou shall not
kill," "Thou shall not steal," "Thou shall not bear false witness?"[7] And
again, there are commandments contained in the Gospel which admit of no
doubt whether they are to be observed according to the letter or not; e.g.,
that which says, "But I say unto you, Whoever is angry with his
brother,"[10] and so on. And again, "But I say unto you, Swear not at
all."[11] And in the writings of the apostle the literal sense is to be
retained: "Warn them that are unruly, comfort the feeble-minded, support
the weak, be patient towards all men;"[12] although it is possible for
those ambitious of a deeper meaning to retain the profundities of the
wisdom of God, without setting aside the commandment in its literal
meaning.[13] The careful (reader), however, will be in doubt[14] as to
certain points, being unable to show without long investigation whether
this history so deemed literally occurred or not, and whether the literal
meaning of this law is to be observed or not. And therefore the exact
reader must, in obedience to the Saviour's injunction to" search the
Scriptures,"[1] carefully ascertain in how far the literal meaning is true,
and in how far impossible; and so far as he can, trace out, by means of
similar statements, the meaning everywhere scattered through Scripture of
that which cannot be understood in a literal signification.
(Lat.) 20. The understanding, therefore, of holy Scripture which we
consider ought to be deservedly and consistently maintained, is of the
following kind. A certain nation is declared by holy Scripture to have been
chosen by God upon the earth, which nation has received several names: for
sometimes the whole of it is termed Israel, and sometimes Jacob; and it was
divided by Jeroboam son of Nebat into two portions; and the ten tribes
which were formed under him were called Israel, while the two remaining
ones (with which were united the tribe of Levi, and that which was
descended from the royal race of David) was named Judah. Now the whole of
the country possessed by that nation, which it had received from God, was
called Judea, in which was situated the metropolis, Jerusalem; and it is
called metropolis, being as it were the mother of many cities, the names of
which you will frequently find mentioned here and there in the other books
of Scripture, but which are collected together into one catalogue in the
book of Joshua the son of Nun.[4]
(Grk.) 20. Since, therefore, as will be clear to those who read, the
connection taken literally is impossible, while the sense preferred[2] is
not impossible, but even the true one, it must be our object to grasp the
whole meaning, which connects the account of what is literally impossible
in an intelligible manner with what is not only not impossible, but also
historically true, and which is allegorically understood, in respect of its
not having literally occurred.[3] For, with respect to holy Scripture, our
opinion is that the whole of it has a "spiritual," but not the whole a
"bodily" meaning, because the bodily meaning is in many places proved to be
impossible. And therefore great attention must be bestowed by the cautious
reader on the divine books, as being divine writings; the manner of
understanding which appears to us to be as follows:--The Scriptures relate
that God chose a certain nation upon the earth, which they call by several
names. For the whole of this nation is termed Israel, and also Jacob. And
when it was divided in the times of Jeroboam the son of Nebat, the ten
tribes related as being subject to him were called Israel; and the
remaining two, along with the tribe of Levi, being ruled over by the
descendants of David, were named Judah. And the whole of the territory
which the people of this nation inhabited, being given them by God,
receives the name of Judah, the metropolis of which is Jerusalem,--a
metropolis, namely, of numerous cities, the names of which lie scattered
about in many other passages (of Scripture), but are enumerated together in
the book of Joshua the son of Nun.[5]
(Lat.) 21. This, then, being the state of the case, the holy apostle
desiring to elevate in some degree, and to raise our understanding above
the earth, says in a certain place, "Behold Israel after the flesh;"[1] by
which he certainly means that there is another Israel which is not
according to the flesh, but according to the Spirit. And again in another
passage, "For they are not all Israelites who are of Israel."[2]
(Grk.) 21. Such, then, being the state of the case, the apostle,
elevating our power of discernment (above the letter), says somewhere,
"Behold Israel after the flesh,"[1] as if there were an Israel "according
to the Spirit." And in another place he says, "For they who are the
children of the' flesh are not the children of God;" nor are "they all
Israel who are of Israel; "[3] nor is "he a Jew who is one outwardly, nor
is that 'circumcision' which is outward in the flesh: but he is a Jew who
is one 'inwardly;' and circumcision is that of the heart, in the spirit,
and not in the letter."[4] For if the judgment respecting the "Jew
inwardly" be adopted, we must understand that, as there is a "bodily" race
of Jews, so also is there a race of "Jews inwardly," the soul having
acquired this nobility for certain mysterious reasons. Moreover, there are
many prophecies which predict regarding Israel and Judah what is about to
befall them. And do not such promises as are written concerning them, in
respect of their being mean in expression, and manifesting no elevation (of
thought), nor anything worthy of the promise of God, need a mystical
interpretation? And if the "spiritual" promises are announced by visible
signs, then they to whom the promises are made are not "corporeal." And not
to linger over the point of the Jew who is a Jew "inwardly," nor over that
of the Israelite according to the "inner man"--these statements being
sufficient for those who are not devoid of understanding--we return to our
subject, and say that Jacob is the father of the twelve patriarchs, and
they of the rulers of the people; and these, again, of the other
Israelites. Do not, then, the "corporeal" Israelites refer their descent to
the rulers of the people, and the rulers of the people to the patriarchs,
and the patriarchs to Jacob, and those still higher up; while are not the
"spiritual" Israelites, of whom the "corporeal" Israelites were the type,
sprung from the families, and the families from the tribes, and the tribes
from some one individual whose descent is not of a "corporeal" but of a
better kind,--he, too, being born of Isaac, and he of Abraham,--all going
back to Adam, whom the apostle declares to be Christ? For every beginning
of those families which have relation to God as to the Father of all, took
its commencement lower down with Christ, who is next to the God and Father
of all,[5] being thus the Father of every soul, as Adam is the father of
all men. And if Eve also is intended by the apostle to refer to the Church,
it is not surprising that Cain, who was born of Eve, and all after him,
whose descent goes back to Eve, should be types of the Church, inasmuch as
in a pre-eminent sense they are all descended from the Church.
(Lat.) 22. Being taught, then, by him that there is one Israel according
to the flesh, and another according to the Spirit, when the Saviour says,
"I am not sent but to the lost sheep of the house of Israel,"[1] we do not
understand these words as those do who savour of earthly things, i.e., the
Ebionites, who derive the appellation of "poor" from their very name (for
"Ebion" means "poor" in Hebrew[2]); but we understand that there exists a
race of souls which is termed "Israel," as is indicated by the
interpretation of the name itself: for Israel is interpreted to mean a
"mind," or "man seeing God." The apostle, again, makes a similar revelation
respecting Jerusalem, saying, "The Jerusalem which is above is free, which
is the mother of us all."[4] And in another of his Epistles he says: "But
ye are come unto mount Zion, and to the city of the living God, and to the
heavenly Jerusalem, and to an innumerable company of angels, and to the
Church of the first-born which is written in heaven."[5] If, then, there
are certain souls in this world who are called Israel, and a city in heaven
which is called Jerusalem, it follows that those cities which are said to
belong to the nation of Israel have the heavenly Jerusalem as their
metropolis; and that, agreeably to this, we understand as referring to the
whole of Judah (of which also we are of opinion that the prophets have
spoken in certain mystical narratives), any predictions delivered either
regarding Judea or Jerusalem, or invasions of any kind, which the sacred
histories declare to have happened to Judea or Jerusalem. Whatever, then,
is either narrated or predicted of Jerusalem, must, if we accept the words
of Paul as those of Christ speaking in him, be understood as spoken in
conformity with his opinion regarding that city which he calls the heavenly
Jerusalem, and all those places or cities which are said to be cities of
the holy land, of which Jerusalem is the metropolis. For we are to suppose
that it is from these very cities that the Saviour, wishing to raise us to
a higher grade of intelligence, promises to those who have well managed the
money entrusted to them by Himself, that they are to have power over ten or
five cities. If, then, the prophecies delivered concerning Judea, and
Jerusalem, and Judah, and Israel, and Jacob, not being understood by us in
a carnal sense, signify certain divine mysteries, it certainly follows that
those prophecies also which were delivered either concerning Egypt or the
Egyptians, or Babylonia and the Babylonians, and Sidon and the Sidonians,
are not to be understood as spoken of that Egypt which is situated on the
earth, or of the earthly Babylon, Tyre, or Sidon. Nor can those predictions
which the prophet Ezekiel delivered concerning Pharaoh king of Egypt, apply
to any man who may seem to have reigned over Egypt, as the nature of the
passage itself declares. In a similar manner also, what is spoken of the
prince of Tyre cannot be understood of any man or king of Tyre. And how
could we possibly accept, as spoken of a man, what is related in many
passages of Scripture, and especially in Isaiah, regarding Nebuchadnezzar?
For he is not a man who is said to have "fallen from heaven," or who was
"Lucifer," or who "arose in the morning." But with respect to those
predictions which are found in Ezekiel concerning Egypt, such as that it is
to be destroyed in forty years, so that the foot of man should not be found
within it, and that it should suffer such devastation, that throughout the
whole land the blood of men should rise to the knees, I do not know that
any one possessed of understanding could refer this to that earthly Egypt
which adjoins Ethiopia. But let us see whether it may not be understood
more fittingly in the following manner: viz., that as there is a heavenly
Jerusalem and Judea, and a nation undoubtedly which inhabits it, and is
named Israel; so also it is possible that there are certain localities near
to these which may seem to be called either Egypt, or Babylon, or Tyre, or
Sidon, and that the princes of these places, and the souls, if there be
any, that inhabit them, are called Egyptians, Babylonians, Tyrians, and
Sidonians. From whom also, according to the mode of life which they lead
there, a sort of captivity would seem to result, in consequence of which
they are said to have fallen from Judea into Babylonia or Egypt, from a
higher and better condition, or to have been scattered into other
countries.
(Grk.) 22. Now, if the statements made to us regarding Israel, and its
tribes and its families, are calculated to impress us, when the Saviour
says, "I was not sent but to the lost sheep of the house of Israel,"[1] we
do not understand the expression as the Ebionites do, who are poor in
understanding (deriving their name from the poverty of their intellect--
"Ebion" signifying "poor" in Hebrew), so as to suppose that the Saviour
came specially to the "carnal" Israelites; for "they who are the children
of the flesh are not the children of God."[3] Again, the apostle teaches
regarding Jerusalem as follows: "The Jerusalem which is above is free,
which is the mother of us all."[4] And in another Epistle: "But ye are come
unto mount Zion, and to the city of the living God, to the heavenly
Jerusalem, and to an innumerable company of angels, to the general assembly
and to the Church of the first-born which are written in heaven."[6] If,
then, Israel is among the race of souls,[7] and if there is in heaven a
city of Jerusalem, it follows that the cities of Israel have for their
metropolis the heavenly Jerusalem, and it consequently is the metropolis of
all Judea. Whatever, therefore, is predicted of Jerusalem, and spoken of
it, if we listen to the words of Paul as those of God, and of one who
utters wisdom, we must understand the Scriptures as speaking of the
heavenly city, and of the whole territory included within the cities of the
holy land. For perhaps it is to these cities that the Saviour refers us,
when to those who have gained credit by having managed their "pounds" well,
He assigns the presidency over five or ten cities. If, therefore, the
prophecies relating to Judea, and Jerusalem, and Israel, and Judah, and
Jacob, not being understood by us in a "carnal" sense, indicate some such
mysteries (as already mentioned), it will follow also that the predictions
concerning Egypt and the Egyptians, Babylon and the Babylonians, Tyre and
the Tyrians, Sidon and the Sidonians, or the other nations, are spoken not
only of these "bodily" Egyptians, and Babylonians, and Tyrians, and
Sidonians, but also of their" spiritual" (counterparts). For if there be
"spiritual" Israelites, it follows that there are also "spiritual"
Egyptians and Babylonians. For what is related in Ezekiel concerning
Pharaoh king of Egypt does not at all apply to the case of a certain man
who ruled or was said to rule over Egypt, as will be evident to those who
give it careful consideration. Similarly, what is said about the ruler of
Tyre cannot be understood of a certain man who ruled over Tyre. And what is
said in many places, and especially in Isaiah, of Nebuchadnezzar, cannot be
explained of that individual. For the man Nebuchadnezzar neither fell from
heaven, nor was he the morning star, nor did he arise upon the earth in the
morning. Nor would any man of understanding interpret what is said in
Ezekiel about Egypt--viz., that in forty years it should be laid desolate,
so that the footstep of man should not be found thereon, and that the
ravages of war should be so great that the blood should run throughout the
whole of it, and rise to the knees--of that Egypt which is situated beside
the Ethiopians whose bodies are blackened by the sun.
(Lat.) 23. For perhaps as those who, departing this world in virtue of
that death which is common to all, are arranged, in conformity with their
actions and deserts--according as they shall be deemed worthy--some in the
place which is called "hell,"[1] others in the bosom of Abraham, and in
different localities or mansions; so also from those places, as if dying
there, if the expression can be used,[3] do they come down from the "upper
world"[4] to this "hell." For that "hell" to which the souls of the dead
are conducted from this world, is, I believe, on account of this
distinction, called the "lower hell" by Scripture, as is said in the book
of Psalms: "Thou hast delivered my soul from the lowest hell"[6] Every one,
accordingly, of those who descend to the earth is, according to his
deserts, or agreeably to the position which he occupied there, ordained to
be born in this world, in a different country, or among a different nation,
or in a different mode of life, or surrounded by infirmities of a different
kind, or to be descended from religious parents, or parents who ate not
religious; so that it may sometimes happen that an Israelite descends among
the Scythians, and a poor Egyptian is brought down to Judea. And yet our
Saviour came to gather together the lost sheep of the house of Israel; and
as many of the Israelites did not accept His teaching, those who belonged
to the Gentiles were called. From which it will appear to follow, that
those prophecies which are delivered to the individual nations ought to be
referred rather to the souls, and to their different heavenly mansions.
Nay, the narratives of the events which are said to have happened either to
the nation of Israel, or to Jerusalem, or to Judea, when assailed by this
or that nation, cannot in many instances be understood as having
actually[3] occurred, and are much more appropriate to those nations of
souls who inhabit that heaven which is said to pass away, or who even now
are supposed to be inhabitants of it.
If now any one demand of us clear and distinct declarations on these
points out of holy Scripture, we must answer that it was the design of the
Holy Spirit, in those portions which appear to relate the history of
events, rather to cover and conceal the meaning: in those passages, e.g.,
where they are said to go down into Egypt, or to be carried captive to
Babylonia, or when in these very countries some are said to be brought to
excessive humiliation, and to be placed under bondage to their masters;
while others, again, in these very countries of their captivity, were held
in honour and esteem, so as to occupy positions of rank and power, and were
appointed to the government of provinces;--all which things, as we have
said, are kept hidden and covered in the narratives of holy Scripture,
because "the kingdom of heaven is like a treasure hid in a field; which
when a man findeth, he hideth it, and for joy thereof goeth away and
selleth all that he hath, and buyeth that field."[1] By which similitude,
consider whether it be not pointed out that the very soil and surface, so
to speak, of Scripture--that is, the literal meaning--is the field, filled
with plants and flowers of all kinds; while that deeper and profounder
"spiritual" meaning are the very hidden treasures of wisdom and knowledge
which the Holy Spirit by Isaiah calls the dark and invisible and hidden
treasures, for the finding out of which the divine help is required: for
God alone can burst the brazen gates by which they are enclosed and
concealed, and break in pieces the iron bolts and levers by which access is
prevented to all those things which are written and concealed in Genesis
respecting the different kinds of souls, and of those seeds and generations
which either have a close connection with Israel s or are widely separated
from his descendants; as well as what is that descent of seventy souls into
Egypt, which seventy souls became in that land as the stars of heaven in
multitude. But as not all of them were the light of this world--"for all
who are of Israel are not Israel"[1] they grow from being seventy souls to
be an important people,[2] and as the "sand by the sea-shore innumerable."
(Grk.) 23. And perhaps as those here, dying according to the death
common to all, are, in consequence of the deeds done here, so arranged as
to obtain different places according to the proportion of their sins, if
they should be deemed worthy of the place called Hades;[2] so those there
dying, so to speak, descend into this Hades, being judged deserving of
different abodes--better or worse--throughout all this space of earth, and
(of being descended) from parents of different kinds,[5] so that an
Israelite may sometimes fall among Scythians, and an Egyptian descend into
Judea. And yet the Saviour came to gather together the lost sheep of the
house of Israel; but many of the Israelites not having yielded to His
teaching, those from the Gentiles were called. ... And these points, as we
suppose, have been concealed in the histories. For "the kingdom of heaven
is like a treasure hid in a field; the which when a man hath found, he
hideth, and for joy thereof goeth and selleth all that he hath, and buyeth
that field."[1] Let us notice, then, whether the apparent and superficial
and obvious meaning of Scripture does not resemble a field filled with
plants of every kind, while the things lying in it, and not visible to all,
but buried, as it were, under the plants that are seen, are the hidden
treasures of wisdom and knowledge; which the Spirit through Isaiah[2] calls
dark and invisible and concealed, God alone being able to break the brazen
gates that conceal them, and to burst the iron bars that are upon the
gates, in order that all the statements in the book of Genesis may be
discovered which refer to the various genuine kinds, and seeds, as it were,
of souls, which stand nearly related to Israel, or at a distance from it;
and the descent into Egypt of the seventy souls, that they may there become
as the "stars of heaven in multitude." But since not all who are of them
are the light of the world--" for not all who are of Israel are Israel
"[4]--they become from seventy souls as the "sand that is beside the sea-
shore innumerable."
(From this point, Lat. only)
24. This descent of the holy fathers into Egypt will appear as granted
to this world by the providence of God for the illumination of others, and
for the instruction of the human race, that so by this means the souls of
others might be assisted in the work of enlightenment. For to them was
first granted the privilege of converse with God, because theirs is the
only race which is said to see God; this being the meaning, by
interpretation, of the word "Israel."[1] And now it follows that, agreeably
to this view, ought the statement to be accepted and explained that Egypt
was scourged with ten plagues, to allow the people of God to depart, or the
account of what was done with the people in the wilderness, or of the
building of the tabernacle by means of contributions from all the people,
or of the wearing of the priestly robes, or of the vessels of the public
service, because, as it is written, they truly contain within them the
"shadow and form of heavenly things." For Paul openly says of them, that
"they serve unto the example and shadow of heavenly things."[2] There are,
moreover, contained in this same law the precepts and institutions,
according to which men are to live in the holy land. Threatenings also are
held out as impending over those who shall transgress the law; different
kinds of purifications are moreover prescribed for those who required
purification, as being persons who were liable to frequent pollution, that
by means of these they may arrive at last at that one purification after
which no further pollution is permitted. The very people are numbered,
though not all; for the souls of children are not yet old enough to be
numbered according to the divine command: nor are those souls who cannot
become the head of another, but are themselves subordinated to others as to
a head, who are called "women," who certainly are not included in that
numbering which is enjoined by God; but they alone are numbered who are
called "men," by which it might be shown that the women could not be
counted separately? but were included in those called men. Those, however,
especially belong to the sacred number, who are prepared to go forth to the
battles of the Israelites, and are able to fight against those public and
private enemies[4] whom the Father subjects to the Son, who sits on His
right hand that He may destroy all principality and power, and by means of
these bands of His soldiery, who, being engaged in a warfare for God, do
not entangle themselves in secular business, He may overturn the Kingdom of
His adversary; by whom the shields of faith are borne, and the weapons of
wisdom brandished; among whom also the helmet of hope and salvation gleams
forth, and the breastplate of brightness fortifies the breast that is
filled with God. Such soldiers appear to me to be indicated, and to be
prepared for wars of this kind, in those persons who in the sacred books
are ordered by God's command to be numbered. But of these, by far the more
perfect and distinguished are shown to be those of whom the very hairs of
the head are said to be numbered. Such, indeed, as were punished for their
sins, whose bodies fell in the wilderness, appear to possess a resemblance
to those who had made indeed no little progress, but who could not at all,
for various reasons, attain to the end of perfection; because they are
reported either to have murmured, or to have worshipped idols, or to have
committed fornication, or to have done some evil work which the mind ought
not even to conceive. I do not consider the following even to be without
some mystical meaning,[5] viz., that certain (of the Israelites),
possessing many flocks and animals, take possession by anticipation of a
country adapted for pasture and the feeding of cattle, which was the very
first that the right hand of the Hebrews had secured in war.[1] For, making
a request of Moses to receive this region, they are divided off by the
waters of the Jordan, and set apart from any possession in the holy land.
And this Jordan, according to the form of heavenly things, may appear to
water and irrigate thirsty souls, and the senses that are adjacent to
it.[2] In connection with which, even this statement does not appear
superfluous, that Moses indeed hears from God what is described in the book
of Leviticus, while in Deuteronomy it is the people that are the auditors
of Moses, and who learn from him what they could not hear from God. For as
Deuteronomy is called, as it were, the second law, which to some will
appear to convey this signification, that when the first law which was
given through Moses had come to an end, so a second legislation seems to
have been enacted, which was specially transmitted by Moses to his
successor Joshua, who is certainly believed to embody a types of our
Saviour, by whose second law--that is, the precepts of the Gospel--all
things are brought to perfection.
25. We have to see, however, whether this deeper meaning may not
perhaps be indicated, viz., that as in Deuteronomy the legislation is made
known with greater clearness and distinctness than in those books which
were first written, so also by that advent of the Saviour which He
accomplished in His state of humiliation, when He assumed the form of a
servant, that more celebrated and renowned second advent in the glory of
His Father may not be pointed out, and in it the types of Deuteronomy may
be fulfilled, when in the kingdom of heaven all the saints shall live
according to the laws of the everlasting Gospel; and as in His coming now
He fulfilled that law which has a shadow of good things to come, so also by
that (future) glorious advent will be fulfilled and brought to perfection
the shadows of the present advent. For thus spake the prophet regarding it:
"The breath of our countenance, Christ the Lord, to whom we said, that
under Thy shadow we shall live among the nations; "[4] at the time, viz.,
when He will more worthily transfer all the saints from a temporal to an
everlasting Gospel, according to the designation, employed by John in the
Apocalypse, of "an everlasting Gospel."[5]
26. But let it be sufficient for us in all these matters to adapt our
understanding to the rule of religion, and so to think of the words of the
Holy Spirit as not to deem the language the ornate composition of feeble
human eloquence, but to hold, according to the scriptural statement, that"
all the glory of the King is within,"[6] and that the treasure of divine
meaning is enclosed within the flail vessel of the common letter. And if
any curious reader were still to ask an explanation of individual points,
let him come and hear, along with ourselves, how the Apostle Paul, seeking
to penetrate by help of the Holy Spirit, who searches even the "deep
things" of God, into the depths of divine wisdom and knowledge, and yet,
unable to reach the end, so to speak, and to come to a thorough knowledge,
exclaims in despair and amazement, "Oh the depth of the riches of the
knowledge and wisdom of God!"[7] Now, that it was from despair of attaining
a perfect understanding that he uttered this exclamation, listen to his own
words: "How unsearchable are God's judgments! and His ways, how past
finding out! "[7] For he did not say that God's judgments were difficult to
discover, but that they were altogether inscrutable; nor that it was
(simply) difficult to trace out His ways, but that they were altogether
past finding out. For however far a man may advance in his investigations,
and how great soever the progress that he may make by unremitting study,
assisted even by the grace of God, and with his mind enlightened, he will
not be able to attain to the end of those things which are the object of
his inquiries. Nor can any created mind deem it possible in any way to
attain a full comprehension (of things); but after having discovered
certain of the objects of its research, it sees again others which have
still to be sought out. And even if it should succeed in mastering these,
it will see again many others succeeding them which must form the subject
of investigation. And on this account, therefore, Solomon, the wisest of
men, beholding by his wisdom the nature of things, says, "I said, I will
become wise; and wisdom herself was made far from me, far further than it
was; and a profound depth, who shall find? "[8] Isaiah also, knowing that
the beginnings of things could not be discovered by a mortal nature, and
not even by those natures which, although more divine than human, were
nevertheless themselves created or formed; knowing then, that by none of
these could either the beginning or the end be discovered, says, "Tell the
former things which have been, and we know that ye are gods; or announce
what are the last things, and then we shall see that ye are gods."[9] For
my Hebrew teacher also used thus to teach, that as the beginning or end of
all things could be comprehended by no one, save only our Lord Jesus Christ
and the Holy Spirit, so under the form of a vision Isaiah spake of two
seraphim alone, who with two wings cover the countenance of God, and with
two His feet, and with two do fly, calling to each other alternately, and
saying, "Holy, holy, holy is the LORD God of Sabaoth; the whole earth is
full of Thy glory."[1] That the seraphim alone have both their wings over
the face of God, and over His feet, we venture to declare as meaning that
neither the hosts of holy angels, nor the "holy seats," nor the
"dominions," nor the "principalities," nor the "powers," can fully
understand the beginning of all things, and the limits of the universe. But
we are to understand that those "saints" whom the Spirit has enrolled, and
the "virtues," approach very closely to those very beginnings, and attain
to a height which the others cannot reach; and yet whatever it be that
these "virtues" have learned through revelation from the Son of God and
from the Holy Spirit--and they will certainly be able to learn very much,
and those of higher rank much more than those of a lower--nevertheless it
is impossible for them to comprehend all things, according to the
statement, "The most part of the works of God are hid."[2] And therefore
also it is to be desired that every one, according to his strength, should
ever stretch out to those things that are before, "forgetting the things
that are behind," both to better works and to a clearer apprehension and
understanding, through Jesus Christ our Saviour, to whom be glory for ever!
27. Let every one, then, who cares for truth, be little concerned about
words and language, seeing that in every nation there prevails a different
usage of speech; but let him rather direct his attention to the meaning
conveyed by the words, than to the nature of the words that convey the
meaning, especially in matters of such importance and difficulty: as, e.g.,
when it is an object of investigation whether there is any "substance" in
which neither colour, nor form, nor touch, nor magnitude is to be
understood as existing visible to the mind alone, which any one names as he
pleases; for the Greeks call such asw'maton, i.e., "incorporeal," while
holy Scripture declares it to be "invisible," for Paul calls Christ the
"image of the invisible God," and says again, that by Christ were created
all things "visible and invisible." And by this it is declared that there
are, among created things, certain "substances" that are, according to
their peculiar nature, invisible. But although these are not themselves
"corporeal," they nevertheless make use of bodies, while they are
themselves better than any bodily substances. But that "substance" of the
Trinity which is the beginning and cause of all things, "from which are all
things, and through which are all things, and in which are all things,"
cannot be believed to be either a body or in a body, but is altogether
incorporeal. And now let it suffice to have spoken briefly on these points
(although in a digression, caused by the nature of the subject), in order
to show that there are certain things, the meaning of which cannot be
unfolded at all by any words of human language, but which are made known
more through simple apprehension than by any properties of words. And under
this rule must be brought also the understanding of the sacred Scripture,
in order that its statements may be judged not according to the
worthlessness of the letter, but according to the divinity of the Holy
Spirit, by whose inspiration they were caused to be written.
SUMMARY (OF DOCTRINE) REGARDING THE FATHER, THE SON, AND THE HOLY SPIRIT,
AND THE OTHER TOPICS DISCUSSED IN THE PRECEDING PAGES.
28. It is now time, after the rapid consideration which to the best of
our ability we have given to the topics discussed, to recapitulate, by way
of summing up what we have said in different places, the individual points,
and first of all to restate our conclusions regarding the Father, and the
Son, and the Holy Spirit.
Seeing God the Father is invisible and inseparable from the Son, the
Son is not generated from Him by "prolation," as some suppose. For if the
Son be a "prolation" of the Father (the term "prolation" being used to
signify such a generation as that of animals or men usually is), then, of
necessity, both He who "prolated" and He who was "prolated" are corporeal.
For we do not say, as the heretics suppose, that some part of the substance
of God was converted into the Son, or that the Son was procreated by the
Father out of things non-existent,[3] i.e., beyond His own substance, so
that there once was a time when He did not exist; but, putting away all
corporeal conceptions, we say that the Word and Wisdom was begotten out of
the invisible and incorporeal without any corporeal feeling, as if it were
an act of the will proceeding from the understanding. Nor, seeing He is
called the Son of (His) love, will it appear absurd if in this way He be
called the Son of (His) will. Nay, John also indicates that "God is
Light,"[4] and Paul also declares that the Son is the splendour of
everlasting light.s As light, accordingly, could never exist without
splendour, so neither can the Son be understood to exist without the
Father; for He is called the "express image of His person,"[1] and the Word
and Wisdom. How, then, can it be asserted that there once was a time when
He was not the Son? For that is nothing else than to say that there was
once a time when He was not the Truth, nor the Wisdom, nor the Life,
although in all these He is judged to be the perfect essence of God the
Father; for these things cannot be severed from Him, or even be separated
from His essence. And although these qualities are said to be many in
understanding,[2] yet in their nature and essence they are one, and in them
is the fulness of divinity. Now this expression which we employ--"that
there never was a time when He did not exist"--is to be understood with an
allowance. For these very words "when" or "never" have a meaning that
relates to time, whereas the statements made regarding Father, Son, and
Holy Spirit are to be understood as transcending all time, all ages, and
all eternity. For it is the Trinity alone which exceeds the comprehension
not only of temporal but even of eternal intelligence; while other things
which are not included in it[3] are to be measured by times and ages. This
Son of God, then, in respect of the Word being God, which was in the
beginning with God, no one will logically suppose to be contained in any
place; nor yet in respect of His being "Wisdom," or "Truth," or the "Life,"
or "Righteousness," or "Sanctification," or "Redemption:" for all these
properties do not require space to be able to act or to operate, but each
one of them is to be understood as meaning those individuals who
participate in His virtue and working.
29. Now, if any one were to say that, through those who are partakers
of the "Word" of God, or of His "Wisdom," or His "Truth," or His "Life,"
the Word and Wisdom itself appeared to be contained in a place, we should
have to say to him in answer, that there is no doubt that Christ, in
respect of being the "Word" or "Wisdom," or all other things, was in Paul,
and that he therefore said, "Do you seek a proof of Christ speaking in
me?"[4] and again, "I live, yet not I, but Christ liveth in me."[5] Seeing,
then, He was in Paul, who will doubt that He was in a similar manner in
Peter and in John, and in each one of the saints; and not only in those who
are upon the earth, but in those also who are in heaven? For it is absurd
to say that Christ was in Peter and in Paul, but not in Michael the
archangel, nor in Gabriel. And from this it is distinctly shown that the
divinity of the Son of God was not shut up in some place; otherwise it
would have been in it only, and not in another. But since, in conformity
with the majesty of its incorporeal nature, it is confined to no place; so,
again, it cannot be understood to be wanting in any. But this is understood
to be the sole difference, that although He is in different individuals as
we have said--as Peter, or Paul, or Michael, or Gabriel--He is not in a
similar way in all beings whatever. For He is more fully and clearly, and,
so to speak, more openly in archangels than in other holy men.[6] And this
is evident from the statement, that when all Who are saints have arrived at
the summit of perfection, they are said to be made like, or equal to, the
angels, agreeably to the declaration in the Gospels.[7] Whence it is clear
that Christ is in each individual in as great a degree as the amount of his
deserts allows.[8]
30. Having, then, briefly restated these points regarding the nature of
the Trinity, it follows that we notice shortly this statement also, that
"by the Son" are said to be created "all things that are in heaven, and
that are in earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or powers: all things were created by Him,
and for Him; and He is before all, and all things consist by Him, who is
the Head."[9] In conformity with which John also in his Gospel says: "All
things were created by Him; and without Him was not anything made."[10] And
David, intimating that the mystery of the entire Trinity was (concerned) in
the creation of all things, says: "By the Word of the LORD were the heavens
made; and all the host of them by the Spirit of His mouth."[11]
After these points we shall appropriately remind (the reader) of the
bodily advent and incarnation of the only-begotten Son of God, with respect
to whom we are not to suppose that all the majesty of His divinity is
confined within the limits of His slender body, so that all the "word" of
God, and His "wisdom," and "essential truth," and "life," was either rent
asunder from the Father, or restrained and confined within the narrowness
of His bodily person, and is not to be considered to have operated anywhere
besides; but the cautious acknowledgment of a religious man ought to be
between the two, so that it ought neither to be believed that anything of
divinity was wanting in Christ, nor that any separation at all was made
from the essence of the Father, which is everywhere. For some such meaning
seems to be indicated by John the Baptist, when he said to the multitude in
the bodily absence of Jesus, "There standeth one among you whom ye know
not: He it is who cometh after me, the latchet of whose shoes I am not
worthy to unloose."[1] For it certainly could not be said of Him, who was
absent, so far as His bodily presence is concerned, that He was standing in
the midst of those among whom the Son of God was not bodily present.
31. Let no one, however, suppose that by this we affirm that some
portion of the divinity of the Son of God was in Christ, and that the
remaining portion was elsewhere or everywhere, which may be the opinion of
those who are ignorant of the nature of an incorporeal and invisible
essence. For it is impossible to speak of the parts of an incorporeal
being, or to make any division of them; but He is in all things, and
through all things, and above all things, in the manner in which we have
spoken above, i.e., in the manner in which He is understood to be either
"wisdom," or the "word," or the "life," or the "truth," by which method of
understanding all confinement of a local kind is undoubtedly excluded. The
Son of God, then, desiring for the salvation of the human race to appear
unto men, and to sojourn among them, assumed not only a human body, as some
suppose, but also a soul resembling our souls indeed in nature, but in will
and power[2] resembling Himself, and such as might unfailingly accomplish
all the desires and arrangements of the "word" and "wisdom." Now, that He
had a soul,[3] is most clearly shown by the Saviour in the Gospels, when He
said, "No man taketh my life from me, but I lay it down of myself. I have
power to lay down my life, and I have power to take it again."[4] And
again, "My soul is sorrowful even unto death."[5] And again, "Now is my
soul troubled."[6] For the "Word" of God is not to be understood to be a
"sorrowful and troubled" soul, because with the authority of divinity He
says, "I have power to lay down my life." Nor yet do we assert that the Son
of God was in that soul as he was in the soul of Paul or Peter and the
other saints, in whom Christ is believed to speak as He does in Paul. But
regarding all these we are to hold, as Scripture declares, "No one is clean
from filthiness, not even if his life lasted but a single day." [7] But
this soul which was in Jesus, before it knew the evil, selected the good;
and because He loved righteousness, and hated iniquity, therefore God
"anointed Him with the oil of gladness above His fellows." [8] He is
anointed, then, with the oil of gladness when He is united to the "word" of
God in a stainless union, and by this means alone of all souls was
incapable of sin, because it was capable of (receiving) well and fully the
Son of God; and therefore also it is one with Him, and is named by His
titles, and is called Jesus Christ, by whom all things are said to be made.
Of which soul, seeing it had received into itself the whole wisdom of God,
and the truth, and the life, I think that the apostle also said this: "Our
life is hidden with Christ in God; but when Christ, who is our life, shall
appear, then shall we also appear with him in glory."[9] For what other
Christ can be here understood, who is said to be hidden in God, and who is
afterwards to appear, except Him who is related to have been anointed with
the oil of gladness, i.e., to have been filled with God essentially,[10] in
whom he is now said to be hidden? For on this account is Christ proposed as
an example to all believers, because as He always, even before he knew evil
at all, selected the good, and loved righteousness, and hated iniquity, and
therefore God anointed Him with the oil of gladness; so also ought each
one, after a lapse or sin, to cleanse himself from his stains, making Him
his example, and, taking Him as the guide of his journey, enter upon the
steep way of virtue, that so perchance by this means, as far as possible we
may, by imitating Him, be made partakers of the divine nature. according to
the words of Scripture: "He that saith that he believeth in Christ, ought
so to walk, as He also walked."[11]
This "word," then, and this "wisdom," by the imitation of which we are
said to be either wise or rational (beings), becomes "all things to all
men, that it may gain all;" and because it is made weak, it is therefore
said of it, "Though He was crucified through weakness, yet He liveth by the
power of God."[12] Finally, to the Corinthians who were weak, Paul declares
that he "knew nothing, save Jesus Christ, and Him crucified."[13]
32. Some, indeed, would have the following language of the apostle
applied to the soul itself, as soon as it had assumed flesh from Mary,[14]
viz., "Who, being in the form of God, thought it not robbery to be equal
with God, but divested Himself (of His glory)[15] taking upon Himself the
form of a servant;"[16] since He undoubtedly restored it to the form of God
by means of better examples and training, and recalled it to that fulness
of which He had divested Himself.
As now by participation in the Son of God one is adopted as a son,' and
by participating in that wisdom which is in God is rendered wise, so also
by participation in the Holy Spirit is a man rendered holy and spiritual.
For it is one and the same thing to have a share in the Holy Spirit, which
is (the Spirit) of the Father and the Son, since the nature of the Trinity
is one and incorporeal. And what we have said regarding the participation
of the soul is to be understood of angels and heavenly powers in a similar
way as of souls, because every rational creature needs a participation in
the Trinity.
Respecting also the plan of this visible world--seeing one of the most
important questions usually raised is as to the manner of its existence--we
have spoken to the best of our ability in the preceding pages, for the sake
of those who are accustomed to seek the grounds of their belief in our
religion, and also for those who stir against us heretical questions, and
who are accustomed to bandy about[2] the word "matter," which they have not
yet been able to understand; of which subject I now deem it necessary
briefly to remind (the reader).
33. And, in the first place, it is to be noted that we have nowhere
found in the canonical Scriptures,[3] up to the present time, the word
"matter" used for that substance which is said to underlie bodies. For in
the expression of Isaiah, "And he shall devour hu;lh," i.e., matter, "like
hay,"[4] when speaking of those who were appointed to undergo their
punishments, the word "matter" was used instead of "sins." And if this word
"matter" should happen to occur in any other passage, it will never be
found, in my opinion, to have the signification of which we are now in
quest, unless perhaps in the book which is called the Wisdom of Solomon, a
work which is certainly not esteemed authoritative by all.[5] In that book,
however, we find written as follows: "For thy almighty hand, that made the
world out of shapeless matter, wanted not means to send among them a
multitude of bears and fierce lions."[6] Very many, indeed, are of opinion
that the matter of which things are made is itself signified in the
language used by Moses in the beginning of Genesis: "In the beginning God
made heaven and earth; and the earth was invisible, and not arranged:"[7]
for by the words "invisible and not arranged" Moses would seem to mean
nothing else than shapeless matter. But if this be truly matter, it is
clear then that the original elements of bodies s are not incapable of
change. For those who posited "atoms"--either those particles which are
incapable of subdivision, or those which are subdivided into equal parts--
or any one element, as the principles of bodily things, could not posit the
word "matter" in the proper sense of the term among the first principles of
things. For if they will have it that matter underlies every body--a
substance convertible or changeable, or divisible in all its parts--they
will not, as is proper, assert that it exists without qualities. And with
them we agree, for we altogether deny that matter ought to be spoken of as
"unbegotten" or "uncreated," agreeably to our former statements, when we
pointed out that from water, and earth, and air or heat, different kinds of
fruits were produced by different kinds of trees; or when we showed that
fire, and air, and water, and earth were alternately converted into each
other, and that one element was resolved into another by a kind of mutual
consanguinity; and also when we proved that from the food either of men or
animals the substance of the flesh was derived, or that the moisture of the
natural seed was converted into solid flesh and bones;--all which go to
prove that the substance of the body is changeable, and may pass from one
quality into all others.
34. Nevertheless we must not forget that a substance never exists
without a quality, and that it is by an act of the understanding alone that
this (substance) which underlies bodies, and which is capable of quality,
is discovered to be matter. Some indeed, in their desire to investigate
these subjects more profoundly, have ventured to assert that bodily
nature[9] is nothing else than qualities. For if hardness and softness,
heat and cold, moisture and aridity, be qualities; and if, when these or
other (qualities) of this sort be cut away, nothing else is understood to
remain, then all things will appear to be "qualities." And therefore also
those persons who make these assertions have endeavoured to maintain, that
since all who say that matter was uncreated will admit that qualities were
created by God, it may be in this way shown that even according to them
matter was not uncreated; since qualities constitute everything, and these
are declared by all without contradiction to have been made by God. Those,
again, who would make out that qualities are superimposed from without upon
a certain underlying matter, make use of illustrations of this kind: e.g.,
Paul undoubtedly is either silent, or speaks, or watches, or sleeps, or
maintains a certain attitude of body; for he is either in a sitting, or
standing, or recumbent position. For these are "accidents" belonging to
men, without which they are almost never found. And yet our conception of
man does not lay down any of these things as a definition of him; but we so
understand and regard him by their means, that we do not at all take into
account the reason of his (particular) condition either in watching, or in
sleeping, or in speaking, or in keeping silence, or in any other action
that must necessarily happen to men.[1] If any one, then, can regard Paul
as being without all these things which are capable of happening, he will
in the same way also be able to understand this underlying (substance)
without qualities. When, then, our mind puts away all qualities from its
conception, and gazes, so to speak, upon the underlying element alone, and
keeps its attention closely upon it, without any reference to the softness
or hardness, or heat or cold, or humidity or aridity of the substance, then
by means of this somewhat simulated process of thought[2] it will appear to
behold matter clear from qualities of every kind.
35. But some one will perhaps inquire whether we can obtain out of
Scripture any grounds for such an understanding of the subject. Now I think
some such view is indicated in the Psalms, when the prophet says, "Mine
eyes have seen thine imperfection;"[3] by which the mind of the prophet,
examining with keener glance the first principles of things, and separating
in thought and imagination only between matter and its qualities, perceived
the imperfection of God, which certainly is understood to be perfected by
the addition of qualities. Enoch also, in his book, speaks as follows: "I
have walked on even to imperfection;"[4] which expression I consider may be
understood in a similar manner, viz., that the mind of the prophet
proceeded in its scrutiny and investigation of all visible things, until it
arrived at that first beginning in which it beheld imperfect matter
(existing) without "qualities." For it is written in the same book of
Enoch, "I beheld the whole of matter;"[5] which is so understood as if he
had said: "I have clearly seen all the divisions of matter which are broken
up from one into each individual species either of men, or animals, or of
the sky, or of the sun, or of all other things in this world." After these
points, now, we proved to the best of our power in the preceding pages that
all things which exist were made by God, and that there was nothing which
was not made, save the nature of the Father, and the Son, and the Holy
Spirit; and that God, who is by nature good, desiring to have those upon
whom He might confer benefits, and who might rejoice in receiving His
benefits, created creatures worthy (of this), i.e., who were capable of
receiving Him in a worthy manner, who, He says, are also begotten by Him as
his sons. He made all things, moreover, by number and measure. For there is
nothing before God without either limit or measure. For by His power He
comprehends: all things, and He Himself is comprehended by the strength of
no created thing, because that nature is known to itself alone. For the
Father alone knoweth the Son, and the Son alone knoweth the Father, and the
Holy Spirit alone searcheth even the deep things of God. All created
things, therefore, i.e., either the number of rational beings or the
measure of bodily matter, are distinguished by Him as being within a
certain number or measurement; since, as it was necessary for an
intellectual nature to employ bodies, and this nature is shown to be
changeable and convertible by the very condition of its being created (for
what did not exist, but began to exist, is said by this very circumstance
to be of mutable nature), it can have neither goodness nor wickedness as an
essential, but only as an accidental attribute of its being. Seeing, then,
as we have said, that rational nature was mutable and changeable, so that
it made use of a different bodily covering of this or that sort of quality,
according to its merits, it was necessary, as God foreknew there would be
diversities in souls or spiritual powers, that He should create also a
bodily nature the qualities of which might be changed at the will of the
Creator into all that was required. And this bodily nature must last as
long as those things which require it is a covering: for there will be
always rational natures which need a bodily covering; and there will
therefore always be a bodily nature whose coverings must necessarily be
used by rational creatures, unless some one be able to demonstrate by
arguments that a rational nature can live without a body. But how
difficult--nay, how almost impossible--this is for our understanding, we
have shown in the preceding pages, in our discussion of the individual
topics.
36. It will not, I consider, be opposed to the nature of our
undertaking, if we restate with all possible brevity our opinions on the
immortality of rational natures. Every one who participates in anything, is
unquestionably of one essence and nature with him who is partaker of the
same thing. For example, as all eyes participate in the light, so
accordingly all eyes which partake of the light are of one nature; but
although every eye partakes of the light, yet, inasmuch as one sees more
dearly, and another more obscurely, every eye does not equally share in the
light. And again, all hearing receives voice or sound, and therefore all
hearing is of one nature; but each one hears more rapidly or more slowly,
according as the quality of his hearing is clear and sound. Let us pass now
from these sensuous illustrations to the consideration of intellectual
things. Every mind which partakes of intellectual light ought undoubtedly
to be of one nature with every mind which partakes in a similar manner of
intellectual light. If the heavenly virtues, then, partake of intellectual
light, i.e., of divine nature, because they participate in wisdom and
holiness, and if human souls, have partaken of the same light and wisdom,
and thus are mutually of one nature and of one essence,--then, since the
heavenly virtues are incorruptible and immortal, the essence of the human
soul will also be immortal and incorruptible. And not only so, but because
the nature of Father, and Son, and Holy Spirit, whose intellectual light
alone all created things have a share, is incorruptible and eternal, it is
altogether consistent and necessary that every substance which partakes of
that eternal nature should last for ever, and be incorruptible and eternal,
so that the eternity of divine goodness may be understood also in this
respect, that they who obtain its benefits are also eternal. But as, in the
instances referred to, a diversity in the participation of the light was
observed, when the glance of the beholder was described as being duller or
more acute, so also a diversity is to be noted in the participation of
Father, Son, and Holy Spirit, varying with the degree of zeal or capacity
of mind. If such were not the case,[1] we have to consider whether it would
not seem to be an act of impiety to say that the mind which is capable of
(receiving) God should admit of a destruction of its essence;[2] as if the
very fact that it is able to feel and understand God could not suffice for
its perpetual existence, especially since, if even through neglect the mind
fall away from a pure and complete reception of God, it nevertheless
contains within it certain seeds of restoration and renewal to a better
understanding, seeing the "inner," which is also called the "rational" man,
is renewed after "the image and likeness of God, who created him." And
therefore the prophet says, "All the ends of the earth shall remember, and
turn unto the LORD; and all the kindreds of the nations shall worship
before Thee."[5]
37. If any one, indeed, venture to ascribe essential corruption to Him
who was made after the image and likeness of God, then, in my opinion, this
impious charge extends even to the Son of God Himself, for He is called in
Scripture the image of God.[4] Or he who holds this opinion would certainly
impugn the authority of Scripture, which says that man was made in the
image of God; and in him are manifestly to be discovered traces of the
divine image, not by any appearance of the bodily frame, which is
corruptible, but by mental wisdom, by justice, moderation, virtue, wisdom,
discipline; in fine, by the whole band of virtues, which are innate in the
essence of God, and which may enter into man by diligence and imitation of
God; as the Lord also intimates in the Gospel, when He says, "Be ye
therefore merciful, as your Father also is merciful; "[5] and, "Be ye
perfect, even as your Father also is perfect."[6] From which it is clearly
shown that all these virtues are perpetually in God, and that they can
never approach to or depart from Him, whereas by men they are acquired only
slowly, and one by one. And hence also by these means they seem to have a
kind of relationship with God; and since God knows all things, and none of
things intellectual in themselves can elude His notice[7] (for God the
Father alone, and His only-begotten Son, and the Holy Spirit, not only
possess a knowledge of those things which they have created, but also of
themselves), a rational understanding also, advancing from small things to
great, and from things visible to things invisible, may attain to a more
perfect knowledge. For it is placed in the body, and advances from sensible
things themselves, which are corporeal, to things that are intellectual.
But lest our statement that things intellectual are not cognisable by the
senses should appear unbecoming, we shall employ the instance of Solomon,
who says, "You will find also a divine sense; "[8] by which he shows that
those things which are intellectual are to be sought out not by means of a
bodily sense, but by a certain other which he calls "divine." And with this
sense must we look on each of those rational beings which we have
enumerated above; and with this sense are to be understood those words
which we speak, and those statements to be weighed which we commit to
writing. For the divine nature knows even those thoughts which we revolve
within us in silence. And on those matters of which we have spoken, or on
the others which follow from them, according to the rule above laid down,
are our opinions to be formed.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 4, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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PO Box 3610
Manassas, VA 22110
Voice: 703-791-2576
Fax: 703-791-4250
Data: 703-791-4336
FTP: ftp.ewtn.com
Telnet: ewtn.com
WWW:
http://www.ewtn.com.
Email address:
[email protected]
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