Saint Peter Contra Simon Magus
Select Commentary on The Pseudo Clementine Recognitions
October 13, 2022
G.D.O'Bradovich III
For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
Job 19:25
Job 19:25
introduction
The premise of this select commentary is that refutations of the statements of Simon Magus and the arguments of Saint Peter will be found in the Bible.
As with our analysis of the alleged writings of the Church Fathers, the indications, and our abbreviations, of esoteric writing, as discovered by Leo Strauss are utilized are indicated in the text.
Appeal to authority [AA]
Ambiguity of Expression [AE]
ContraDiction [CD]
Error of Facts [EF]
principles Frequently Stated,
but silently contradicted by upholding incompatible views [FS]
Inexact Repetitions [IR]
Other infelicities of Style [IS]
PSeudonym [PS]
Strange Expressions [SE]
frequent use of Technical Language [TL]
For ease of reference, the footnotes have been moved to the end of each chapter, chapters have been converted from Roman numerals to Arabic numbers, and certain elements have been formatted to facilitate reading.
The original text is found here.
As always, if the purpose of the writings attributed to the Church Fathers were to instruct, that is, to convey information that teaches both the principles and the advanced dogmas of Christianity, then clarity would be of paramount importance, if only as to not endanger the immortal soul of the careless reader. Yet, we find technical words that oftentimes remain undefined; strange expressions; off topic statements that, if found elsewhere and not assigned to a Saint, would be considered impious and inappropriate to a general audience; explicit contradictions in abundance, not to mention implied contradictions; ambiguous statements are commonplace; and sham arguments coupled with poor reasoning are not unknown.
Therefore, by identifying passages that contain recognized esoteric writing techniques, the reader can apply his effort to offer interpretations that are not dependent upon the literal interpretation of the text and will likely be nearer to the author’s actual opinions than the explicit statements.
The Blue Letter Bible has been consulted for word frequency and definitions as found in the King James Bible version.
As with our analysis of the alleged writings of the Church Fathers, the indications, and our abbreviations, of esoteric writing, as discovered by Leo Strauss are utilized are indicated in the text.
Appeal to authority [AA]
Ambiguity of Expression [AE]
ContraDiction [CD]
Error of Facts [EF]
principles Frequently Stated,
but silently contradicted by upholding incompatible views [FS]
Inexact Repetitions [IR]
Other infelicities of Style [IS]
PSeudonym [PS]
Strange Expressions [SE]
frequent use of Technical Language [TL]
For ease of reference, the footnotes have been moved to the end of each chapter, chapters have been converted from Roman numerals to Arabic numbers, and certain elements have been formatted to facilitate reading.
The original text is found here.
As always, if the purpose of the writings attributed to the Church Fathers were to instruct, that is, to convey information that teaches both the principles and the advanced dogmas of Christianity, then clarity would be of paramount importance, if only as to not endanger the immortal soul of the careless reader. Yet, we find technical words that oftentimes remain undefined; strange expressions; off topic statements that, if found elsewhere and not assigned to a Saint, would be considered impious and inappropriate to a general audience; explicit contradictions in abundance, not to mention implied contradictions; ambiguous statements are commonplace; and sham arguments coupled with poor reasoning are not unknown.
Therefore, by identifying passages that contain recognized esoteric writing techniques, the reader can apply his effort to offer interpretations that are not dependent upon the literal interpretation of the text and will likely be nearer to the author’s actual opinions than the explicit statements.
The Blue Letter Bible has been consulted for word frequency and definitions as found in the King James Bible version.
book II
Chapters 19-25
Chapters 19-25
Chapter 19—Disputation Begun
And Niceta answered: “When he perceived that we had found him [Simon Magus] out, having spoken to one another concerning his crimes, we left him, and came to Zacchæus, telling him those same things which we have now told to you. But he, receiving us most kindly, and instructing us concerning the faith of our Lord Jesus Christ, enrolled us in the number of the faithful.”
When Niceta had done speaking, Zacchæus, who had gone out a little before, entered, saying, “It is time, O Peter [PS], that you proceed to the disputation; for a great crowd, collected in the court of the house, is awaiting you, in the midst of whom stands Simon, supported by many attendants.”
Then Peter [PS], when he heard this, ordering me to withdraw for the sake of prayer (for I had not yet been washed from the sins [TL] which I had committed in ignorance), said to the rest, “Brethren, let us pray that God, for His unspeakable mercy through His Christ, would help me going out on behalf of the salvation of men [TL] who have been created by Him.”
According to Saint Peter, Saint Clement committed sins in ignorance. Since there is no objective definition of sin, there is no limit to what can be labeled as sinful after the fact.
God created men and Saint Peter offers them salvation.
God created men and Saint Peter offers them salvation.
Having said this, and having prayed, he went forth to the court of the house, in which a great multitude of people were assembled; and when he saw them all looking intently on him in profound silence, and Simon the magician [IR] standing in the midst of them like a standard-bearer, he began in manner following.613
613 [Three discussions with Simon Magus are detailed in the pseudo-Clementine literature,—one in the Recognitions, ii. 20–iii. 48; two in the Homilies, iii. 30–58 and xvi.–xix. The differences between these are quite remarkable.
I. External Differences. — That in the Recognitions is assigned to Cæsarea and is represented as lasting three days, details of each day’s discussion being given. The earlier one in the Homilies is given the same place and time, but it is very brief. The details of the first day alone are mentioned; and it resembles that in the Recognitions less than does the later one. This is represented as taking place at Laodicea, and as occupying four days. The account is the longest of the three. In its historical setting this discussion has no parallel in the Recognitions. Faustus, the father of Clement, is made the umpire; and this discussion before him takes the place of the discussions with him which occupy so large a part of Recognitions, 8-10. 159
I. External Differences. — That in the Recognitions is assigned to Cæsarea and is represented as lasting three days, details of each day’s discussion being given. The earlier one in the Homilies is given the same place and time, but it is very brief. The details of the first day alone are mentioned; and it resembles that in the Recognitions less than does the later one. This is represented as taking place at Laodicea, and as occupying four days. The account is the longest of the three. In its historical setting this discussion has no parallel in the Recognitions. Faustus, the father of Clement, is made the umpire; and this discussion before him takes the place of the discussions with him which occupy so large a part of Recognitions, 8-10. 159
Chapter 20—The Kingdom of God and His Righteousness.
“Peace be to all of you who are prepared to give your right hands to truth [SE]: 614 for whosoever are obedient to it seem indeed themselves to confer some favour upon God; whereas they do themselves obtain from Him the gift of His greatest bounty, walking in His paths of righteousness [TL].”
Obedient individuals seem to confer some favor from God.
“Wherefore the first duty of all is to inquire into the righteousness of God and His kingdom [TL]; 615 His righteousness, that we may be taught to act rightly; His kingdom [TL], that we may know what is the reward appointed for labour and patience; in which kingdom there is indeed a bestowal of eternal good things upon the good, but upon those who have acted contrary to the will of God [TL], a worthy infliction of penalties in proportion to the doings of every one.”
A reward exists in the Kingdom of God for those who labor and are patient and there are “infliction of penalties” for those who act contrary to the will of God. If one has doubts regarding the will of God, then there is no reason to be afraid, as there are many in the world who know the will of God and are called “prophets” and “ministers”.
The penalties in the next world are “in proportion” for the wrongs done in the body. Since the sins occur within a defined duration, a lifetime, a proportional punishment cannot endure for eternity, but only until justice is served, as any infliction beyond the limit of justice is vengeance.
The penalties in the next world are “in proportion” for the wrongs done in the body. Since the sins occur within a defined duration, a lifetime, a proportional punishment cannot endure for eternity, but only until justice is served, as any infliction beyond the limit of justice is vengeance.
“It becomes you, therefore, whilst you are here,—that is, whilst you are in the present life,—to ascertain the will of God [TL], while there is opportunity also of doing it.”
In the present life, the opportunity exists for ascertaining the will of God and “doing it” which, presumably, is good works.
“For if any one, before he amends his doings, wishes to investigate concerning things which he cannot discover, such investigation will be foolish and ineffectual. For the time is short, and the judgment of God [TL] shall be occupied with deeds, not questions. Therefore before all things let us inquire into this, what or in what manner we must act that we may merit to obtain eternal life [TL].”
God will judge “deeds” or works, not inquiries. Ultimately, either one's actions merit eternal life or “infliction of penalties in proportion to the doings”.
II. Internal Differences.—Of course there are many thoughts common to the discussions; but the treatment is so varied as to form one of the most perplexing points in the literary problem. All are somewhat irregular in arrangement, hence an analysis is difficult. The discussion in the Recognitions seems to be more ethical and philosophical than those in the Homilies; the latter contain more theosophical views. Both of them emphasize the falsehoods of Scripture and abound more in sophistries and verbal sword-play.
In the Recognitions against Simon’s polytheism and theory of an unknown God, Peter opposes the righteousness of God, emphasizing the freedom of the will, discussing the existence and origin of evil, reverting to the righteousness of God as proving the immortality of the soul. The defeat of Simon is narrated in a peculiar way. The Cæsarean discussion in the Homilies is very briefly narrated.
After the preliminary parley, Simon attacks the God of the Scriptures attributing defects to Him. Peter’s reply, while explaining many passages correctly, is largely taken up with a statement of the view of the Scripture peculiar to the Homilies. This is really the weapon with which Simon is defeated. The discussion, therefore, presents few points of resemblance to that in the Recognitions. The Laodicean discussion in the Homilies, covering four days, is of a higher character than the preceding. It is not strictly parallel to that in the Recognitions. The opening argument is concerning polytheism.
To Peter’s monotheism Simon opposes the contradictions of Scripture: these Peter explains, including some christological statements which lead to a declaration of the nature, name and character of God. On the second day, after some personal discussion, Simon asserts that Christ’s teaching differs from that of Peter; the argument reverts to the shape and figure of God. The evidence of the senses is urged against fancied revelations, which are attributed to demons. On the third day the question of God the Framer of the world is introduced, and His moral character. Peter explains the nature of revelation, with some sharp personal thrusts at Simon, but soon reverts to the usual explanation of Scripture. On the fourth day the existence of the evil one [AE] becomes the prominent topic: the existence of sin is pressed; and the discussion closes with a justification of the inequalities of human life, and an expression of judgment against Simon by Faustus. Throughout these portions footnotes have been added, to indicate the correspondences of thought in the several accounts—R.]
614 [This opening sentence occurs in the Homilies, but in other parts the discourses differ. This is far more dignified and consistent than that in the Homilies, which at once introduces a claim to authority as messenger of the Prophet.—R.]
615 Matthew 6:33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
II. Internal Differences.—Of course there are many thoughts common to the discussions; but the treatment is so varied as to form one of the most perplexing points in the literary problem. All are somewhat irregular in arrangement, hence an analysis is difficult. The discussion in the Recognitions seems to be more ethical and philosophical than those in the Homilies; the latter contain more theosophical views. Both of them emphasize the falsehoods of Scripture and abound more in sophistries and verbal sword-play.
In the Recognitions against Simon’s polytheism and theory of an unknown God, Peter opposes the righteousness of God, emphasizing the freedom of the will, discussing the existence and origin of evil, reverting to the righteousness of God as proving the immortality of the soul. The defeat of Simon is narrated in a peculiar way. The Cæsarean discussion in the Homilies is very briefly narrated.
After the preliminary parley, Simon attacks the God of the Scriptures attributing defects to Him. Peter’s reply, while explaining many passages correctly, is largely taken up with a statement of the view of the Scripture peculiar to the Homilies. This is really the weapon with which Simon is defeated. The discussion, therefore, presents few points of resemblance to that in the Recognitions. The Laodicean discussion in the Homilies, covering four days, is of a higher character than the preceding. It is not strictly parallel to that in the Recognitions. The opening argument is concerning polytheism.
To Peter’s monotheism Simon opposes the contradictions of Scripture: these Peter explains, including some christological statements which lead to a declaration of the nature, name and character of God. On the second day, after some personal discussion, Simon asserts that Christ’s teaching differs from that of Peter; the argument reverts to the shape and figure of God. The evidence of the senses is urged against fancied revelations, which are attributed to demons. On the third day the question of God the Framer of the world is introduced, and His moral character. Peter explains the nature of revelation, with some sharp personal thrusts at Simon, but soon reverts to the usual explanation of Scripture. On the fourth day the existence of the evil one [AE] becomes the prominent topic: the existence of sin is pressed; and the discussion closes with a justification of the inequalities of human life, and an expression of judgment against Simon by Faustus. Throughout these portions footnotes have been added, to indicate the correspondences of thought in the several accounts—R.]
614 [This opening sentence occurs in the Homilies, but in other parts the discourses differ. This is far more dignified and consistent than that in the Homilies, which at once introduces a claim to authority as messenger of the Prophet.—R.]
615 Matthew 6:33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
Chapter 21.—Righteousness the Way to the Kingdom.
“For if we occupy the short time of this life with vain and useless questions, we shall without doubt go into the presence of God empty and void of good works, when, as I have said, our works shall be brought into judgment.”
If one does not know beforehand if certain questions are “vain and useless”, then it seems that one who questions will arrive before God without good works. Saint Peter repeats that one’s works will be judged.
“It becomes you, therefore, whilst you are here,—that is, whilst you are in the present life,—to ascertain the will of God [TL], while there is opportunity also of doing it.”
“For everything has its own time and place. This is the place, this the time of works; the world to come, that of recompenses. That we may not therefore be entangled, by changing the order of places and times, let us inquire, in the first place, what is the righteousness of God; so that, like persons going to set out on a journey, we may be filled with good works [TL] as with abundant provision, so that we may be able to come to the kingdom of God [TL], as to a very great city.”
Recompenses are “compensations or rewards given for loss or harm suffered or effort made”. The spiritual Kingdom of God is compared to a great city, a material creation; a product of man’s mind and his labor.
“For to those who think aright, God is manifest even by the operations of the world which He hath made, using the evidence of His creation;616 and therefore, since there ought to be no doubt about God, we have now to inquire only about His righteousness and His kingdom [TL].”
Without any arguments and assigning the existence of the world as evidence, Saint Peter states that the operations of the world are confirmations for God and, therefore, from these natural and physical operations, there should be no doubt about the existence of an unseen and spiritual God.
For the invisible things of him [God, v.19] from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead… Romans 1:20
It is uncertain how “invisible things” “are clearly seen”. Saint Paul states that the world was created and, from this existence, one can readily conclude God’s “eternal power”. There is a gap in the argument between the existence of the world and the conclusion of God’s power.
For the invisible things of him [God, v.19] from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead… Romans 1:20
It is uncertain how “invisible things” “are clearly seen”. Saint Paul states that the world was created and, from this existence, one can readily conclude God’s “eternal power”. There is a gap in the argument between the existence of the world and the conclusion of God’s power.
“But if our mind suggest to us to make any inquiry concerning secret and hidden things before we inquire into the works of righteousness [TL], we ought to render to ourselves a reason, because if acting well we shall merit to obtain salvation [TL]: then, going to God chaste and clean, we shall be filled with the Holy Spirit, and shall know all things that are secret and hidden, without any cavilling of questions; whereas now, even if any one should spend the whole of his life in inquiring into these things, he not only shall not be able to find them, but shall involve himself in greater errors, because he did not first enter through the way of righteousness, and strive to reach the haven of life [SE].”
One needs merit, or “the quality of being particularly good or worthy, especially so as to deserve praise or reward.”
Chaste is an ambiguous word, as it can be understood as “abstaining from extramarital, or from all, sexual intercourse” or “abstaining from from all sexual intercourse.”
The Revelation of Jesus Christ states that “These [the 144,000 thousand, v.3] are they which were not defiled with women; for they are virgins” [14:3-4]. Yet, Saint Peter was married, as Luke relates that Jesus healed Saint Peter’s mother in law [4:38-40]. Therefore, from the context, it is not certain what is meant by “chaste and clean”.
Saint Peter states that one must begin with the knowledge of righteousness and then strive for “the haven of life”. Striving, or making “great efforts to achieve or obtain something”, should be contrasted with the modern idea of believing in Christ and receiving the reward of salvation for this pious belief . Of course, no belief can be construed to be a great effort.
616 Romans 1:20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
Chaste is an ambiguous word, as it can be understood as “abstaining from extramarital, or from all, sexual intercourse” or “abstaining from from all sexual intercourse.”
The Revelation of Jesus Christ states that “These [the 144,000 thousand, v.3] are they which were not defiled with women; for they are virgins” [14:3-4]. Yet, Saint Peter was married, as Luke relates that Jesus healed Saint Peter’s mother in law [4:38-40]. Therefore, from the context, it is not certain what is meant by “chaste and clean”.
Saint Peter states that one must begin with the knowledge of righteousness and then strive for “the haven of life”. Striving, or making “great efforts to achieve or obtain something”, should be contrasted with the modern idea of believing in Christ and receiving the reward of salvation for this pious belief . Of course, no belief can be construed to be a great effort.
616 Romans 1:20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
Chapter 22—Righteousness; What It is.
“And therefore I advise that His righteousness be first inquired into, that, pursuing our journey through it, and placed in the way of truth, we may be able to find the true Prophet [TL], running not with swiftness of foot, but with goodness of works [TL], and that, enjoying His guidance, we may be under no danger of mistaking the way.”
“For if under His guidance we shall merit to enter that city to which we desire to come, all things concerning which we now inquire we shall see with our eyes, being made, as it were, heirs of all things [SE].”
The “heir of all things” is a title of Christ [Hebrews 1:2].
“Understand, therefore, that the way [TL] is this course of our life; the travellers are those who do good works [TL]; the gate is the true Prophet [TL], of whom we speak; the city is the kingdom in which dwells the Almighty Father, whom only those can see who are of pure heart [AA].617 Let us not then think the labour of this journey hard, because at the end of it there shall be rest. For the true Prophet [TL] Himself also from the beginning of the world, through the course of time, hastens to rest [SE].
But Jesus answered them, My Father worketh hitherto, and I work. John 5:17
For He is present with us at all times; and if at any time it is necessary, He appears and corrects us, that He may bring to eternal life those who obey Him. Therefore this is my judgment, as also it is the pleasure of the true Prophet [TL], that inquiry should first be made concerning righteousness, by those especially who profess that they know God. If therefore any one has anything to propose which he thinks better, let him speak; and when he has spoken, let him hear, but with patience and quietness: for in order to this at the first, by way of salutation [TL], I prayed for peace to you all.”
Eternal life “may” be the reward of obeying the true Prophet.
617 Matthew 5:8. Blessed are the pure in heart: for they shall see God.
617 Matthew 5:8. Blessed are the pure in heart: for they shall see God.
Chapter 23—Simon Refuses Peace.
To this Simon answered:618 “We have no need of your peace; for if there be peace and concord, we shall not be able to make any advance towards the discovery of truth. For robbers and debauchees have peace among themselves, and every wickedness agrees with itself; and if we have met with this view, that for the sake of peace we should give assent to all that is said, we shall confer no benefit upon the hearers; but, on the contrary, we shall impose upon them, and shall depart friends.
Wherefore, do not invoke peace, but rather battle, which is the mother of peace; and if you can, exterminate errors. And do not seek for friendship obtained by unfair admissions; for this I would have you know, above all, that when two fight with each other, then there will be peace when one has been defeated and has fallen. And therefore fight as best you can, and do not expect peace without war, which is impossible; or if it can be attained, show us how.”
Simon Magus’ belligerent behavior is foreshadowed.
618 [In Homily III. 38, 39, Simon is represented as at once attacking the Apostle and his monotheism; the arguments are, in the main, those given in chap. 39 of this book. Chaps. 23–36 are without a direct parallel in the Homilies.—R.]
618 [In Homily III. 38, 39, Simon is represented as at once attacking the Apostle and his monotheism; the arguments are, in the main, those given in chap. 39 of this book. Chaps. 23–36 are without a direct parallel in the Homilies.—R.]
Chapter 24.—Peter’s Explanation.
To this Peter [PS] answered: “Hear with all attention, O men, what we say. Let us suppose that this world is a great plain, and that from two states, whose kings are at variance with each other, two generals were sent to fight: and suppose the general of the good king gave this counsel, that both armies should without bloodshed submit to the authority of the better king, whereby all should be safe without danger; but that the opposite general should say, No, but we must fight; that not he who is worthy, but who is stronger, may reign, with those who shall escape;—which, I ask you, would you rather choose? I doubt not but that you would give your hands to the better king, with the safety of all. And I do not now wish, as Simon says that I do, that assent should be given, for the sake of peace, to those things that are spoken amiss but that truth be sought for with quietness and order.”
Saint Peter provides a material example of two generals to explain the intellectual contrasts between himself and Simon Magus.
Chapter 25—Principles on Which the Discussion Should Be Conducted.
“For some, in the contest of disputations, when they perceive that their error is confuted, immediately begin, for the sake of making good their retreat, to create a disturbance, and to stir up strifes, that it may not be manifest to all that they are defeated; and therefore I frequently entreat that the investigation of the matter in dispute may be conducted with all patience and quietness, so that if perchance anything seem to be not rightly spoken, it may be allowed to go back over it, and explain it more distinctly.”
“For sometimes a thing may be spoken in one way and heard in another, while it is either advanced too obscurely, or not attended to with sufficient care; and on this account I desire that our conversation should be conducted patiently, so that neither should the one snatch it away from the other, nor should the unseasonable speech of one contradicting interrupt the speech of the other; and that we should not cherish the desire of finding fault, but that we should be allowed, as I have said, to go over again what has not been clearly enough spoken, that by fairest examination the knowledge of the truth may become clearer.”
It seems that the knowledge of truth is not always clear and by the “fairest examination” it may, but not necessarily, become clearer.
“For we ought to know, that if any one is conquered by the truth, it is not he that is conquered, but the ignorance which is in him, which is the worst of all demons; so that he who can drive it out receives the palm of salvation [SE]. For it is our purpose to benefit the hearers, not that we may conquer badly, but that we may be well conquered for the acknowledgment of the truth.”
The subtlety of Saint Peter telling the demon possessed Gnostic Simon Magus that ignorance “is the worst of all demons” is an example of the author’s ridicule. It is uncertain if this contempt is towards Simon Magus or those individuals who accept either demonic possession or Gnostic doctrine.
“For if our speech be actuated by the desire of seeking the truth, even although we shall speak anything imperfectly through human frailty, God in His unspeakable goodness will fill up secretly in the understandings of the hearers those things that are lacking.”
God will fill the emptiness of the hearers’ lack of understanding or ignorance.
“For He is righteous; and according to the purpose of every one, He enables some to find easily what they seek, while to others He renders even that obscure which is before their eyes.”
God is described as engaging in capricious behavior, allowing some who seek to find, while preventing others.
“Since, then, the way of God [TL] is the way of peace, let us with peace seek the things which are God’s. If any one has anything to advance in answer to this, let him do so; but if there is no one who wishes to answer, I shall begin to speak, and I myself shall bring forward what another may object to me, and shall refute it.”
chapters 26-30
Chapter 26.—Simon’s Interruption.
When therefore Peter [PS] had begun to continue his discourse, Simon, interrupting his speech, said: “Why do you hasten to speak whatever you please? I understand your tricks. You wish to bring forward those matters whose explanation you have well studied, that you may appear to the ignorant crowd to be speaking well; but I shall not allow you this subterfuge. Now therefore, since you promise, as a brave man, to answer to all that any one chooses to bring forward, be pleased to answer me in the first place.”
Then Peter [PS] said: “I am ready, only provided that our discussion may be with peace.”
Then Simon said: “Do not you see, O simpleton, that in pleading for peace you act in opposition to your Master [TL], and that what you propose is not suitable to him who promises that he will overthrow ignorance? Or, if you are right in asking peace from the audience, then your Master [TL] was wrong in saying, ‘I have not come to send peace on earth, but a sword [AA].’619 For either you say well, and he not well; or else, if your Master [TL] said well, then you not at all well: for you do not understand that your statement is contrary to his, whose disciple you profess yourself to be.”
619 Matthew 10:34. Think not that I am come to send peace on earth: I came not to send peace, but a sword.
Chapter 27—Questions and Answers.
Then Peter [PS]: “Neither He who sent me [AE] did amiss in sending a sword upon the earth, nor do I act contrary to Him in asking peace of the hearers. But you both unskilfully and rashly find fault with what you do not understand: for you have heard that the Master [TL] came not to send peace on earth; but that He also said, ‘Blessed are the peace-makers, for they shall be called the very sons of God [AA],’620 you have not heard. Wherefore my sentiments are not different from those of the Master [TL] when I recommend peace, to the keepers of which He assigned blessedness.”
Then Simon said: “In your desire to answer for your Master [TL], O Peter [PS], you have brought a much more serious charge against him, if he himself came not to make peace, yet enjoined upon others to keep it. Where, then, is the consistency of that other saying of his, ‘it is enough for the disciple that he be as his master [AA]?’”621
620 Matthew 5:9. Blessed are the peacemakers: for they shall be called the children of God.
621 Matthew 10:25. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
621 Matthew 10:25. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
Chapter 28—Consistency of Christ’s Teaching.
To this Peter [PS] answered: “Our Master [TL], who was the true Prophet [TL], and ever mindful of Himself, neither contradicted Himself, nor enjoined upon us anything different from what Himself practised.”
Saint Peter proactively addresses the potential accusation of hypocrisy by Jesus, a charge that will be directed at many of Christ's followers in subsequent centuries.
“For whereas He said, ‘I am not come to send peace on earth, but a sword; and henceforth you shall see father separated from son, son from father, husband from wife and wife from husband, mother from daughter and daughter from mother, brother from brother, father-in-law from daughter-in-law, friend from friend [AA],’ all these contain the doctrine of peace; and I will tell you how.”
“At the beginning of His preaching [AE], as wishing to invite and lead all to salvation [TL], and induce them to bear patiently labours and trials, He blessed the poor, and promised that they should obtain the kingdom of heaven [TL] for their endurance of poverty, in order that under the influence of such a hope they might bear with equanimity the weight of poverty, despising covetousness; for covetousness is one, and the greatest, of most pernicious sins. But He promised also that the hungry and the thirsty should be satisfied with the eternal blessings of righteousness [TL], in order that they might bear poverty patiently, and not be led by it to undertake any unrighteous work. In like manner, also, He said that the pure in heart [TL] are blessed [AA], and that thereby they should see God, in order that every one desiring so great a good might keep himself from evil and polluted thoughts.”
It is unclear if the Kingdom of Heaven is identical with the Kingdom of God.
Saint Peter acknowledges that “evil and polluted thoughts” exist.
Saint Peter acknowledges that “evil and polluted thoughts” exist.
Chapter 29—Peace and Strife.
“Thus, therefore, our Master [TL], inviting His disciples to patience, impressed upon them that the blessing of peace was also to be preserved with the labour of patience. But, on the other hand, He mourned over those who lived in riches and luxury, who bestowed nothing upon the poor; proving that they must render an account [TL], because they did not pity their neighbours, even when they were in poverty, whom they ought to love as themselves.”
For ye have the poor always with you; but me ye have not always. Matthew 26:11
One can have “the feeling of sorrow and compassion caused by the suffering and misfortunes of others” without bestowing anything towards those in poverty.
One can have “the feeling of sorrow and compassion caused by the suffering and misfortunes of others” without bestowing anything towards those in poverty.
“And by such sayings as these He brought some indeed to obey Him, but others He rendered hostile. The believers therefore, and the obedient, He charges to have peace among themselves. and says to them, ‘Blessed are the peacemakers, for they shall be called the very sons of God [AA].’622
The “believers” are not identical to, and separate from, the “obedient”.
“But to those who not only did not believe, but set themselves in opposition to His doctrine, He proclaims the war of the word and of confutation, and says that ‘henceforth ye shall see son separated from father, and husband from wife, and daughter from mother, and brother from brother, and daughter-in-law from mother-in-law, and a man’s foes shall be they of his own house [AA].’623 For in every house, when there begins to be a difference betwixt believer and unbeliever, there is necessarily a contest: the unbelievers, on the one hand, fighting against the faith; and the believers on the other, confuting the old error and the vices of sins [TL] in them.”
Saint Peter states unbelievers fight against the faith, yet most unbelievers are likely to be indifferent to the beliefs of the faithful. We suggest that unbelievers fight against the faith when believers attempt to enforce their faith upon others.
622 Matthew 5:9. Blessed are the peacemakers: for they shall be called the children of God.
623 Matthew 10:35-36; For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household.
Luke 12:53. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
622 Matthew 5:9. Blessed are the peacemakers: for they shall be called the children of God.
623 Matthew 10:35-36; For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household.
Luke 12:53. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
Chapter 30—Peace to the Sons of Peace.
“In like manner, also, during the last period of His teaching [AE], He wages war against the scribes and Pharisees, charging them [1] with evil deeds [CD] and [2] unsound doctrine, and [3] with hiding the key of knowledge [TL] which they had handed down to them from Moses, by which the gate of the heavenly kingdom [TL] might be opened [AA].”624
As the Hebrew nation denies the existence of evil, it is unlikely that Jesus was charging both the scribes and the Pharisees with evil deeds [Book 3, Chapter 16].
The “key of knowledge” might be a euphemism for an oral tradition explaining the Torah or opening the gate.
There is a gate at the heavenly kingdom where Saint Peter, in later tradition, greets the faithful departed.
The “key of knowledge” might be a euphemism for an oral tradition explaining the Torah or opening the gate.
There is a gate at the heavenly kingdom where Saint Peter, in later tradition, greets the faithful departed.
“But when our Master [TL] sent us forth to preach, He commanded us [AA], that into whatsoever city or house we should enter, we should say, ‘Peace be to this house.’ ‘And if,’ said He, ‘a son of peace be there, your peace shall come upon him; but if there be not, your peace shall return to you.’ Also that, going out from that house or city, we should shake off upon them the very dust which adhered to our feet. ‘But it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city or house [AA].’625
This indeed He commanded to be done at length [AA], if first the word of truth be preached in the city or house, whereby they who receive the faith of the truth may become sons of peace [TL] and sons of God [TL]; and those who will not receive it may be convicted as enemies of peace and of God.”
The duality of tribalism is inherent in Saint Peter’s teaching, as the sons of God oppose the enemies of God. The absurdity of the all powerful Deity having enemies needs no commentary, however, mortal man is not omnipotent and he frequently has enemies.
624 Matthew 23; Luke 11.
625 Matthew 10:12–15; And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.
Luke 10:5-6. And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
624 Matthew 23; Luke 11.
625 Matthew 10:12–15; And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.
Luke 10:5-6. And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.
chapters 31-35
Chapter 31—Peace and War.
“Thus, therefore, we, observing the commands of our Master [TL], first offer peace to our hearers, that the way of salvation [TL] may be known without any tumult. But if any one do not receive the words of peace, nor acquiesce in the truth, we know how to direct against him the war of the word, and to rebuke him sharply by confuting his ignorance and charging home upon him his sins [TL]. Therefore of necessity we offer peace, that if any one is a son of peace, our peace may come upon him; but from him who makes himself an enemy of peace, our peace shall return to ourselves.”
We interpret “charging home upon him his sins” as an assault of accusations regarding one’s alleged faults by either an adherent of the Law or a minister of the Lord.
“We do not therefore, as you say, propose peace by agreement with the wicked, for indeed we should straightway have given you the right hand [SE]; but only in order that, through our discussing quietly and patiently, it might be more easily ascertained by the hearers which is the true speech. But if you differ and disagree with yourself, how shall you stand? He must of necessity fall who is divided in himself; ‘for every kingdom divided against itself shall not stand [AA].’626 If you have aught to say to this, say on.”
Saint Peter does not seek agreement, which is a facility of the mind, with the wicked, which is a subjective moral designation. Therefore, there can be no agreement between whoever is classified as or is claimed to be wicked and the followers of Saint Peter.
626 Matthew 12:25. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
626 Matthew 12:25. And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
Chapter 32—Simon’s Challenge.
Then said Simon: “I am astonished at your folly. For you so propound the words of your Master [TL], as if it were held to be certain concerning him that he is a prophet [TL]; while I can very easily prove that he often contradicted himself. In short, I shall refute you from those words which you have yourself brought forward. For you say, that he said that every kingdom or every city divided in itself shall not stand [AA]; and elsewhere you say, that he said that he would send a sword, that he might separate those who are in one house, so that son shall be divided from father, daughter from mother, brother from brother; so that if there be five in one house, three shall be divided against two, and two against three [AA].627 If, then, everything that is divided falls, he who makes divisions furnishes causes of falling; and if he is such, assuredly he is wicked. Answer this if you can.”
627 Luke 12:51–53. Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.
Chapter 33—Authority.
Then Peter [PS]: “Do not rashly take exception, O Simon, against the things which you do not understand. In the first place, I shall answer your assertion, that I set forth the words of my Master [TL], and from them resolve matters about which there is still doubt. Our Lord, when He sent us apostles [TL] to preach, enjoined us to teach all nations 628 the things which were committed to us [AA]. We cannot therefore speak those things as they were spoken by Himself.”
The Apostles are sent to “teach all nations”, while Jesus is sent to the tribes of Israel
[Matthew 15:24].
[Matthew 15:24].
“For our commission is not to speak, but to teach those things, and from them to show how every one of them rests upon truth. Nor, again, are we permitted to speak anything of our own. For we are sent; and of necessity he who is sent delivers the message as he has been ordered, and sets forth the will of the sender. For if I should speak anything different from what He who sent me enjoined me, I should be a false apostle [TL], not saying what I am commanded to say, but what seems good to myself.
Saint Peter defines false prophets as those who speak what “seems good” to themselves, not what they were “commanded to say.”
Whoever does this, evidently wishes to show himself to be better than he is by whom he is sent, and without doubt is atraitor. If, on the contrary, he keeps by the things that he is commanded, and brings forward most clear assertions of them, it will appear that he is accomplishing the work of an apostle [TL]; and it is by striving to fulfil this that I displease you. Blame me not, therefore, because I bring forward the words of Him who sent me [AE]. But if there is aught in them that is not fairly spoken, you have liberty to confute me; but this can in no wise be done, for He is a prophet, and cannot be contrary to Himself. But if you do not think that He is a prophet, let this be first inquired into.”
Assertion: “a confident and forceful statement of fact or belief.”
628 Matthew 28:19-20. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
628 Matthew 28:19-20. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
Chapter 34—Order of Proof.
Then said Simon: “I have no need to learn this from you, but how these things agree with one another. For if he shall be shown to be inconsistent, he shall be proved at the same time not to be a prophet [TL].”
Then says Peter [PS]: “But if I first show Him to be a prophet [TL], it will follow that what seems to be inconsistency is not such. For no one can be proved to be a prophet [TL] merely by consistency, because it is possible for many to attain this; but if consistency does not make a prophet [TL], much more inconsistency does not.”
Simon Magus only has to demonstrate that Jesus teaches inconsistently through contradictory statements, while Saint Peter has a higher burden; to explain that Jesus is “an inspired teacher or proclaimer of the will of God.”
“Because, therefore, there are many things which to some seem inconsistent, which yet have consistency in them on a more profound investigation; as also other things which seem to have consistency, but which, being more carefully discussed, are found to be inconsistent; for this reason I do not think there is any better way to judge of these things than to ascertain in the first instance whether He be a prophet who has spoken those things which appear to be inconsistent.”
“For it is evident that, if He be found a prophet [TL], those things which seem to be contradictory must have consistency, but are misunderstood. Concerning these things, therefore, proofs will be properly demanded. For we apostles [TL] are sent to expound the sayings and affirm the judgments of Him who has sent us [AE]; but we are not commissioned to say anything of our own, but to unfold the truth, as I have said, of His words.”
The art of reconciling the premise of being a prophet with contradictory statements said by a prophet is called “apologetics”.
Chapter 35—How Error Cannot Stand with Truth.
Then Simon said: “Instruct us, therefore, how it can be consistent that he who causes divisions, which divisions cause those who are divided to fall, can either seem to be good, or to have come for the salvation of men [TL].”
Then Peter [PS] said: “I will tell you how our Master [TL] said that every kingdom and every house divided against itself cannot stand; and whereas He Himself did this [AA], see how it makes for salvation [TL]. By the word of truth He certainly divides the kingdom of the world [TL], which is founded in error, and every home in it, that error may fall, and truth may reign. But if it happen to any house, that error, being introduced by any one, divides the truth, then, where error has gained a footing, it is certain that truth cannot stand.”
Without evidence or argument, Saint Peter asserts that the kingdom of this world, a vague expression, is founded on error.
Then Simon said: “But it is uncertain whether your master divides error or truth.”
Then Peter [PS]: “That belongs to another question; but if you are agreed that everything which is divided falls, it remains that I show, if only you will hear in peace, that our Jesus [TL] has divided and dispelled error by teaching truth.”
Jesus, “Savior”, can be correctly considered a technical term or a pseudonym, as his prophetic name is properly “Emmanuel”, while the husband of his mother called him “Jesus” [Matthew 1:23].
chapters 36-40
Chapter 36.—Altercation.
Then said Simon: “Do not repeat again and again your talk of peace, but expound briefly what it is that you think or believe.”
Peter [PS] answered: “Why are you afraid of hearing frequently of peace? for do you not know that peace is the perfection of law? For wars and disputes spring from sins [TL]; and where there is no sin [TL], there is peace of soul; but where there is peace, truth is found in disputations, righteousness in works.”
Sin is an ambiguous word, as there is no one definition of sin, although multiple examples of sin exist in the Old Testament and in the New Testament and in the minds of believers.
Then Simon: “You seem to me not to be able to profess what you think.”
Then Peter [PS]: “I shall speak, but according to my own judgment, not under constraint of your tricks. For I desire that what is salutary and profitable be brought to the knowledge of all and therefore I shall not delay to state it as briefly as possible. There is one God; and He is the creator of the world, a righteous judge, rendering to every one at some time or other according to his deeds.629 But now for the assertion of these things I know that countless thousands of words can be called forth.”
According to Saint Peter, God is a creator, lawgiver, and a judge. God’s judgments are given at certain times, “some time or other”, that is, either in this life or the world to come. God’s justice is inconsistent as to time and place, that is to say, it is unpredictable, yet inevitable.
God will render to everyone according to his deeds or works; faith or beliefs are not mentioned as a consideration for judgment.
629 [The discussion in the Homilies is represented as virtually beginning with this statement of the Apostle; comp. Homily III. 37. The arguments here, however, are given with greater detail.—R.]
God will render to everyone according to his deeds or works; faith or beliefs are not mentioned as a consideration for judgment.
629 [The discussion in the Homilies is represented as virtually beginning with this statement of the Apostle; comp. Homily III. 37. The arguments here, however, are given with greater detail.—R.]
Chapter 37—Simon’s Subtlety.
Then Simon said: “I admire, indeed, the quickness of your wit, yet I do not embrace the error of your faith. For you have wisely foreseen that you may be contradicted; and you have even politely confessed, that for the assertion of these things countless thousands of words will be called forth, for no one agrees with the profession of your faith. In short, as to there being one God, and the world being His work, who can receive this doctrine? Neither, I think, any one of the Pagans, even if he be an unlearned man, and certainly no one of the philosophers; but not even the rudest and most wretched of the Jews, nor I myself, who am well acquainted with their law.”
Simon Magus is from Samaria and is not a Jew, but he is familiar with “their law”. Jesus is accused of being a Samaritan and he quotes from “your law”, not the expected wording of “our law”, if Jesus identified as being Jewish [John 4:48; 8:17, 10:34]. Interestingly, Simon Magus is “acquainted with their law”, not “your law”. It is possible that Simon Magus understands Saint Peter is not Jewish, as he may recognize Christianity as a distinct religion and not as a sect of Judaism.
Then Peter [PS] said: “Put aside the opinions of those who are not here, and tell us face to face what is your own.”
Simon Magus must offer his opinions, while Saint Peter teaches what Jesus, who is not present, preached.
Then Simon said: “I can state what I really think; but this consideration makes me reluctant to do so, that if I say what is neither acceptable to you, nor seems right to this unskille rabble, you indeed, as confounded, will straightway shut your ears, that they may not be polluted with blasphemy, forsooth, and will take to flight because you cannot find an answer; while the unreasoning populace will assent to you, and embrace you as one teaching those things which are commonly received among them; and will curse me, as professing things new and unheard of, and instilling my error into the minds of others.”
Simon Magus mentions opinions as “those things which are commonly received” by “unskilled rabble” . In modern parlance, these opinions are collectively called “conventional wisdom”,
Chapter 38—Simon’s Creed.
Then Peter [PS]: “Are not you making use of long preambles, as you accused us of doing, because you have no truth to bring forward? For if you have, begin without circumlocution, if you have so much confidence. And if, indeed, what you say be displeasing to any one of the hearers, he will withdraw; and those who remain shall be compelled by your assertion to approve what is true. Begin, therefore, to expound what seemeth to you to be right.”
Then Simon said: “I say that there are many gods; but that there is one incomprehensible and unknown to all, and that He is the God of all these gods.”
Then Peter [PS] answered: “This God whom you assert to be incomprehensible and unknown to all, can you prove His existence from the Scriptures of the Jews,630 which are held to be of authority [AA], or from some others of which we are all ignorant, or from the Greek authors, or from your own writings? Certainly you are at liberty to speak from whatever writings you please, yet so that you first show that they are prophetic; for so their authority will be held without question [AA].”
Simon Magus must demonstrate that his writings are prophetic to the satisfaction of Saint Peter and this view is consistent with Simon Peter, who acknowledges the wisdom granted to Saint Paul and the difficulty of understanding his writings [Simon Peter 3:15-16].
630 [In both the Recognitions and the Homilies the contest turns upon the monotheistic teaching of the Old Testament and the supreme Deity of Jehovah. This is rightly regarded as an evidence of Ebionitic origin. But Gnostic elements enter again and again.—R.]
630 [In both the Recognitions and the Homilies the contest turns upon the monotheistic teaching of the Old Testament and the supreme Deity of Jehovah. This is rightly regarded as an evidence of Ebionitic origin. But Gnostic elements enter again and again.—R.]
Chapter 39—Argument for Polytheism.
Then Simon said: “I shall make use of assertions from the law of the Jews only. For it is manifest to all who take interest in religion, that this law is of universal authority, yet that every one receives the understanding of this law according to his own judgment.”
Simon Magus agrees with Saint Peter that the Jewish law has “universal authority”, although the incredulous reader may prefer arguments for this position. Ironically, Simon Magus recognizes the authority of scripture, but, like all protestants, he interprets it according to his individual judgment, although “no prophecy of the scripture is of any private interpretation [Simon Peter 1:20].”
“For it has so been written by Him who created the world [AE], that the faith of things is made to depend upon it. Whence, whether any one wishes to bring forward truth, or any one to bring forward falsehood, no assertion will be received without this law. Inasmuch, therefore, as my knowledge is most fully in accordance with the law, I rightly declared that there are many gods, of whom one is more eminent than the rest, and incomprehensible, even He who is God of gods.”
The “incomprehensible” God that Simon Magus proposes can be comprehended by his followers. Gnostic all-too gnostic.
“But that there are many gods, the law itself informs me. For, in the first place, it says this in the passage where one in the figure of a serpent speaks to Eve, the first woman,
‘On the day ye eat of the tree of the knowledge of good and evil, ye shall be as gods [AA],’631
that is, as those who made man; and after they have tasted of the tree, God Himself testifies, saying to the rest of the gods,
‘Behold, Adam is become as one of us [AA];’632
thus, therefore, it is manifest that there were many gods engaged in the making of man.
Without arguments or evidence, Simon Magus states that a god “in the figure of a serpent speaks to Eve”. There is no indication in the text that the talking serpent is anything but a talking serpent.
Also, whereas at the first God said to the other gods,
‘Let us make man after our image and likeness [AA];’633
also His saying,
‘Let us drive him out [AA];’634
and again,
‘Come, let us go down, and confound their language [AA];’635
all these things indicate that there are many gods.
Simon Magus states the usage of the plural subject [“as one of us”, “Let us make”, “Let us drive”, “let us go”] indicates multiple gods. However, Simon Magus does not offer arguments that the plural subjects are, in fact, gods, as possible that other entities are speaking. Of course, the law is clear: God is one [Deuteronomy 6:4]
But this also is written,
‘Thou shalt not curse the gods, nor curse the chief of thy people [AA];’636
and again this writing,
‘God alone led them, and there was no strange god with them [AA],’637
shows that there are many gods. There are also many other testimonies which might be adduced from the law, not only obscure, but plain, by which it is taught that there are many gods.638 One of these was chosen by lot, that he might be the god of the Jews.”
The reasons why Simon Magus believes the god of the Jews was chosen by lot are not given.
“But it is not of him that I speak, but of that God who is also his God, whom even the Jews themselves did not know. For he is not their God, but the God of those who know him.”
According to Simon Magus, the Jews did not know the “incomprehensible God” from their writings, yet this “incomprehensible God” is the God of those select individuals who know or comprehend him.
631 Gen. 3:5. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
632 Gen. 3:22. And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
633 Gen. 1:26. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
634 Gen. 3:22. And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
635 Gen. 11:7. Go to, let us go down, and there confound their language, that they may not understand one another's speech.
636 Exod. 22:28. Thou shalt not revile the gods, nor curse the ruler of thy people.
637 Deut. 32:12. So the Lord alone did lead him, and there was no strange god with him.
638 [Compare Homily XVI. 6.—R.]
631 Gen. 3:5. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
632 Gen. 3:22. And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
633 Gen. 1:26. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
634 Gen. 3:22. And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
635 Gen. 11:7. Go to, let us go down, and there confound their language, that they may not understand one another's speech.
636 Exod. 22:28. Thou shalt not revile the gods, nor curse the ruler of thy people.
637 Deut. 32:12. So the Lord alone did lead him, and there was no strange god with him.
638 [Compare Homily XVI. 6.—R.]
Chapter 40—Peter’s Answer.
When Peter [PS] had heard this, he answered: “Fear nothing, Simon: for, behold, we have neither shut our ears, nor fled; but we answer with words of truth to those things which you have spoken falsely, asserting this first, that there is one God, even the God of the Jews, who is the only God, the Creator of heaven and earth [IR], who is also the God of all those whom you call gods. If, then, I shall show you that none is superior to Him, but that He Himself is above all, you will confess that your error is above all.”639
Saint Peter proposes that the God of the Jews is the only God, the Creator of heaven and earth. This belief is consistent with the Nicene Creed which states “I believe in one God, Father almighty, maker of heaven and earth.” The Creed does not declare that this one God is either omniscient or omnibenevolent.
Then Simon said: “Why, indeed, though I should be unwilling to confess it, would not the hearers who stand by charge me with unwillingness to profess the things that are true?”
639 [The reply of Peter here is of a higher character than that given in the Homilies (see iii. 40, etc.). Indeed, the report of the entire discussion in the Recognitions shows a superior conception of the Apostle.—R.]
chapters 41-45
Chapter 41—The Answer, Continued.
“Listen, then,” says Peter [PS], “that you may know, first of all, that even if there are many gods, as you say, they are subject to the God of the Jews, to whom no one is equal, than whom no one can be greater; for it is written that the prophet Moses thus spoke to the Jews:
‘The Lord your God is the God of gods, and the Lord of lords, the great God [AA].’640
Thus, although there are many that are called gods, yet He who is the God of the Jews is alone called the God of gods.”
Jehovah alone is called “the God of gods” by the Jews in the writings of Israel [Deutoromy 10:17;
Joshua 22:22; Psalm 136:2; Daniel 2:27, 11:36].
Joshua 22:22; Psalm 136:2; Daniel 2:27, 11:36].
“For not every one that is called God is necessarily God.”
Saint Peter acknowledges that the revealed writings are ambiguous, for the unwary reader would assume that every mention of “God” is a literal reference to God.
“Indeed, even Moses is called a god to Pharaoh [AA],641 and it is certain that he was a man; and judges were called gods, and it is evident that they were mortal.”
Saint Peter cites the example that Moses is called a god, although he was a man. The presumption is that gods cannot be mortal men, yet scripture indicates this commonly accepted view may not be true by calling Moses and judges gods.
“The idols also of the Gentiles are called gods, and we all know that they are not; but this has been inflicted as a punishment on the wicked, that because they would not acknowledge the true God, they should regard as God whatever form or image should occur to them. Because they refused to receive the knowledge of the One who, as I said, is God of all, therefore it is permitted to them to have as gods those who can do nothing for their worshippers. For what can either dead images or living creatures confer upon men, since the power of all things is with One?”
The term “God” is confirmed to be a vague word, for according to Saint Peter, “God” can refer to Moses, to judges, to idols, to dead images, to living creatures, as well as to Jehovah, the God of the Jews.
640 Deut. 10:17. For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
641 Exod. 7:1. “And the Lord said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.”
640 Deut. 10:17. For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
641 Exod. 7:1. “And the Lord said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.”
Chapter 42—Guardian Angels.
“Therefore the name God is applied in three ways:642 either because he to whom it is given is truly God, or because he is the servant of him who is truly; and for the honour of the sender, that his authority may be full, he that is sent is called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the name of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender. For every nation has an angel, to whom God has committed the government of that nation; and when one of these appears, although he be thought and called God by those over whom he presides, yet, being asked, he does not give such testimony to himself.”
Saint Peter advises that if one is confronted by an unknown entity, then one should ask the name of the apparition. When asked, the Gods of the nations, that is the angels, do not identify themselves as “God”. It is not indicated how the demons might answer this question.
“For the Most High God, who alone holds the power of all things, has divided all the nations of the earth into seventy-two parts, and over these He hath appointed angels as princes. But to the one among the archangels who is greatest, was committed the government of those who, before all others, received the worship and knowledge of the Most High God. But holy men also, as we have said, are made gods to the wicked, as having received the power of life and death over them, as we mentioned above with respect to Moses and the judges. Wherefore it is also written concerning them,
‘Thou shalt not curse the gods, and thou shalt not curse the prince of thy people [AA].’643
Thus the princes of the several nations are called gods.”
The seventy two angels are called “princes”, and, in turn, these “princes” are called “gods”. Therefore:
Angels = Princes = gods
“But Christ is God of princes, who is Judge of all [CD]. Therefor neither angels, nor men, nor any creature, can be truly gods, forasmuch as they are placed under authority, being created and changeable: angels, for they were not, and are; men, for they are mortal; and every creature, for it is capable of dissolution, if only He dissolve it who made it. And therefore He alone is the true God, who not only Himself lives, but also bestows life upon others, which He can also take away when it pleaseth Him.”
Christ is the Judge of all, while God is called the righteous judge.
Christ is God of the princes, otherwise said, Christ is God of the gods or Christ is God of the angels.
642 [This remarkable chapter is peculiar to the Recognitions. The angelology seems to be Ebionitic, rather than Gnostic.
—R.]
643 Exod. 22:28. Thou shalt not revile the gods, nor curse the ruler of thy people.
Christ is God of the princes, otherwise said, Christ is God of the gods or Christ is God of the angels.
642 [This remarkable chapter is peculiar to the Recognitions. The angelology seems to be Ebionitic, rather than Gnostic.
—R.]
643 Exod. 22:28. Thou shalt not revile the gods, nor curse the ruler of thy people.
Chapter 43—No God But Jehovah.
“Wherefore the Scripture exclaims in name of the God of the Jews, saying,
‘Behold, behold, seeing that I am God, and there is none else besides me, I will kill, and I will make alive; I will smite, and I will heal; and there is none who can deliver out of my hands [AA].’644
See therefore how, by some ineffable virtue, the Scripture [TL], opposing the future errors of those who should affirm that either in heaven or on earth there is any other god besides Him who is the God of the Jews, decides thus:
‘The Lord your God is one God, in heaven above, and in the earth beneath; and besides Him there is none else [AA].’645
This is the only reference to the “ineffable virtue” of Scripture; it will not be mentioned again.
How, then, hast thou dared to say that there is any other God besides Him who is the God of the Jews? And again the Scripture says,
‘Behold, to the Lord thy God belong the heaven, and the heaven of heavens, the earth, and all things that are in them: nevertheless I have chosen your fathers, that I might love them, and you after them [AA].’646
Thus that judgment is supported by the Scripture on every side, that He who created the world is the true and only God.
“I am the first, and I am the last; and beside me there is no God.” Isaiah 45:6
“Is there a God beside me? yea, there is no God; I know not any.” Isaiah 44:8
“I am the LORD, and there is none else, there is no God beside me…” Isaiah 45:5
“[There] is none beside me. I am the Lord, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things.” Isaiah 45:6-7
644 Deut. 32:39. See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.
645 Deut. 4:39. Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else.
646 Deut 10:14-15. Behold, the heaven and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is. Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.
“Is there a God beside me? yea, there is no God; I know not any.” Isaiah 44:8
“I am the LORD, and there is none else, there is no God beside me…” Isaiah 45:5
“[There] is none beside me. I am the Lord, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things.” Isaiah 45:6-7
644 Deut. 32:39. See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.
645 Deut. 4:39. Know therefore this day, and consider it in thine heart, that the Lord he is God in heaven above, and upon the earth beneath: there is none else.
646 Deut 10:14-15. Behold, the heaven and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is. Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.
Chapter 44—The Serpent, the Author of Polytheism.
“But even if there be others, as we have said, who are called gods, they are under the power of the God of the Jews; for thus saith the Scripture to the Jews,
‘The Lord our God, He is God of gods, and Lord of lords [AA].’647
According to the revealed “Scripture of the Jews”, all gods are under “the power of the God of Jews”.
Him alone the Scripture also commands to be worshipped, saying,
‘Thou shalt worship the Lord thy God, and Him only shalt thou serve [AA];’648
and,
‘Hear, O Israel: the Lord thy God is one God [AA].’649
Yea, also the saints [TL], filled with the Spirit of God, and bedewed with the drops of His mercy, cried out, saying,
‘Who is like unto Thee among the gods? O Lord, who is like unto Thee [AA] ?’650
The “saints” is an ambiguous term.
And again,
‘Who is God, but the Lord; and who is God, but our Lord [AA]?’651
Therefore Moses, when he saw that the people were advancing, by degrees initiated them in the understanding of the monarchy and the faith of one God, as he says in the following words:
‘Thou shalt not make mention of the names of other gods [AA];’652
doubtless remembering with what penalty the serpent was visited, which had first named gods [EF]. 653 For it is condemned to feed upon dust, and is judged worthy of such food, for this cause, that it first of all introduced the name of gods into the world. But if you also wish to introduce many gods, see that you partake not the serpent’s doom.”
According to Saint Peter, the serpent was condemned to eat dust because it first “introduced the name of gods into the world”, as though the word “Elohim” [Strong' Number H430], the plural of Strong's Number H433, does not occur on 30 occasions in the first chapter of Genesis alone.
647 Deut. 10:17. For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
648 Deut. 6:13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name.
Deut. 10:20. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name.
The importance of swearing by the name of the Lord thy God is of such importance that the injunction is duplicated.
649 Deut. 6:4. Hear, O Israel: The Lord our God is one Lord:
650 Ps. 86:8; Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works.
Psalm 71:19. Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee!
651 Ps. 28:31. This chapter and verse does not exist.
The quote, ‘Who is God, but the Lord; and who is God, but our Lord’, is not found in the Bible.
652 Josh. 23:7, in Sept. that you° go not in amongst these nations that are left; and the names of their gods shall not be named amongst you, neither shall you° serve them, neither shall you° bow down to them.
653 Gen. 3 [The same thought occurs in Homily X. 10, 11 —R.]
647 Deut. 10:17. For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
648 Deut. 6:13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name.
Deut. 10:20. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name.
The importance of swearing by the name of the Lord thy God is of such importance that the injunction is duplicated.
649 Deut. 6:4. Hear, O Israel: The Lord our God is one Lord:
650 Ps. 86:8; Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works.
Psalm 71:19. Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee!
651 Ps. 28:31. This chapter and verse does not exist.
The quote, ‘Who is God, but the Lord; and who is God, but our Lord’, is not found in the Bible.
652 Josh. 23:7, in Sept. that you° go not in amongst these nations that are left; and the names of their gods shall not be named amongst you, neither shall you° serve them, neither shall you° bow down to them.
653 Gen. 3 [The same thought occurs in Homily X. 10, 11 —R.]
Chapter 45—Polytheism Inexcusable.
“For be sure of this, that you shall not have us participators in this attempt; nor will we suffer ourselves to be deceived by you. For it will not serve us for an excuse in the judgment, if we say that you deceived us; because neither could it excuse the first woman, that she had unhappily believed the serpent; but she was condemned to death, because she believed badly.”
Saint Paul asserts the woman “believed badly”, yet a careful study of the text will reveal that the woman utilized reason to reach a certain conclusion, which is omitted in the text, that resulted in her eating of the tree. The man also reasoned that since the woman did not die, then neither would he die, so he ate the fruit.
“For this cause therefore, Moses, also commending the faith of one God to the people, says,
‘Take heed to thyself, that thou be not seduced from the Lord thy God [AA].’654
This quote is not found in Scripture, but in the writings of the Church Fathers.
Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: Deuteronomy 8:11
Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: Deuteronomy 8:11
Observe that he makes use of the same word which the first woman also made use of in excusing herself, saying that she was seduced; but it profited her nothing.”
The word in Genesis translated as “beguiled”, Strong's Number H5377, is the only occurrence in the Torah.
Saint Peter asserts that the woman did not benefit either by having her eyes opened or by being as gods, knowing good and evil
Saint Peter asserts that the woman did not benefit either by having her eyes opened or by being as gods, knowing good and evil
“But over and above all this, even if some true prophet [TL] should arise, who should perform signs and miracles, but should wish to persuade us to worship other gods besides the God of the Jews, we should never be able to believe him.”
According to Saint Peter, a “true prophet” can perform signs and miracles, but this “true prophet” should not be believed if he teaches to worship other gods. Therefore, some true prophets worship the God of the Jews and some true prophets do not worship the God of the Jews. In conclusion to this part, the word “prophet” is ambiguous, as Saint Peter offers no definition, and his addition of “true” does not offer any clarification.
“For so the divine law has taught us, handing down a secret injunction more purely by means of tradition, for thus it saith: ‘If there arise among you a prophet, or one dreaming a dream, and give you signs or wonders, and these signs or wonders come to pass, and he say to you, Let us go and worship strange gods, whom ye know not; ye shall not hear the words of that prophet, nor the dream of that dreamer, because proving he hath proved you, that he may see if ye love the Lord your God [AA].’655
Saint Peter acknowledges the existence of a “secret injunction”.
The God of Jews is willing to test, or prove, the fidelity of his followers.
654 Deut. 8:11. Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:
655 Deut. 13:1–3. If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.
The God of Jews is willing to test, or prove, the fidelity of his followers.
654 Deut. 8:11. Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:
655 Deut. 13:1–3. If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.
chapters 46-50
Chapter 46—Christ Acknowledged the God of the Jews.
“Wherefore also our Lord, who wrought signs and wonders, preached the God of the Jews; and therefore we are right in believing what He preached.”
By Saint Peter’s authority alone, he states that “our Lord” “preached the God of the Jews”. Saint Peter must not have been with Jesus when he told the Jewish leaders:
If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me." John 8:42
Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” John 8:45
It is clear that Jesus teaches that the father of the Jewish leaders is not God, but the devil.
If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me." John 8:42
Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” John 8:45
It is clear that Jesus teaches that the father of the Jewish leaders is not God, but the devil.
“But as for you, even if you were really a prophet, and performed signs and wonders, as you promise to do, if you were to announce other gods besides Him who is the true God, it would be manifest that you were raised up as a trial to the people of God; and therefore you can by no means be believed.”
The God of the Old Testament offers many “trials” to test his followers' fidelity, as though the God of the Jews did not know their faithfulness.
“For He alone is the true God, who is the God of the Jews; and for this reason our Lord Jesus Christ did not teach them that they must inquire after God, for Him they knew well already, but that they must seek His kingdom [TL] and righteousness [AA],656 which the scribes and Pharisees, having received the key of knowledge [TL] , had not shut in, but shut out [AA].”657
Saint Peter states the obvious: that “for Him [“the God of the Jews”] they [the Jews] knew well already”.
“For if they had been ignorant of the true God, surely He [Jesus Christ] would never have left the knowledge of this thing, which was the chief of all, and blamed them for small and little things, as for enlarging their fringes, and claiming the uppermost rooms in feasts, and praying standing in the highways, and such like things; which assuredly, in comparison of this great charge, ignorance of God, seem to be small and insignificant matters.”
The quick witted Saint Peter, fisherman by trade, argues that Jesus Christ would have not left the disciples ignorant of this novel teaching that the true God that is not the God of the Jews.
And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel. Judges 2:10
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Galatians 4:9
And the disciples came, and said unto him [Jesus, v.1], “Why speakest thou unto them in parables?” He answered and said unto them, “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.” Matthew 13:10-13
Although there is no record of Jesus mentioning the fringes in the New Testament, there are two recordings of using a large upper room for a feast:
And he will shew you a large upper room furnished and prepared: there make ready for us.
Mark 14:15
And he shall shew you a large upper room furnished: there make ready. Luke 22:12
656 Matthew 6:33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
657 Luke 11:52. Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel. Judges 2:10
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Galatians 4:9
And the disciples came, and said unto him [Jesus, v.1], “Why speakest thou unto them in parables?” He answered and said unto them, “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.” Matthew 13:10-13
Although there is no record of Jesus mentioning the fringes in the New Testament, there are two recordings of using a large upper room for a feast:
And he will shew you a large upper room furnished and prepared: there make ready for us.
Mark 14:15
And he shall shew you a large upper room furnished: there make ready. Luke 22:12
656 Matthew 6:33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
657 Luke 11:52. Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
Chapter 47—Simon’s Cavil.
To this Simon replied:658 “From the words of your master [TL] I shall refute you, because even he introduces to all men a certain God who was known. For although both Adam knew the God who was his creator, and the maker of the world; and Enoch knew him, inasmuch as he was translated by him; and Noah, since he was ordered by him to construct the ark; and although Abraham, and Isaac, and Jacob, and Moses, and all, even every people and all nations, know the maker of the world, and confess him to be a God, yet your Jesus, who appeared long after the patriarchs, says:
‘No one knows the Son, but the Father; neither knoweth any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him [AA].’659
Thus, therefore, even your Jesus confesses that there is another God, incomprehensible and unknown to all.”
658 [Compare Homily XVII. 4.—R.]
659 Matthew 11:27. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
[Comp. Luke 10:22. This objection is given in Homilies XVII. 4, XVIII. 4.—R.]
Luke 10:22. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.
659 Matthew 11:27. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
[Comp. Luke 10:22. This objection is given in Homilies XVII. 4, XVIII. 4.—R.]
Luke 10:22. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.
Chapter 48—Peter’s Answer.
Then Peter [PS] says: “You do not perceive that you are making statements in opposition to yourself. For if our Jesus also knows Him whom ye call the unknown God, then He is not known by you alone. Yea, if our Jesus knows Him, then Moses also, who prophesied that Jesus should come, assuredly could not himself be ignorant of Him.”
It is possible that Moses could prophecy, or write passages, regarding Jesus, yet be ignorant of the “unknown God” that Simon Magus proposes to be superior to the God of Israel.
“For he [Moses] was a prophet [TL]; and he who prophesied of the Son doubtless knew the Father. For if it is in the option of the Son to reveal the Father to whom He will, then the Son, who has been with the Father from the beginning, and through all generations, as He revealed the Father to Moses, so also to the other prophets [TL]; but if this be so, it is evident that the Father has not been unknown to any of them.”
It is uncertain if the Son has revealed “the Father to Moses”, as the Law was given by angels “ordained by angels in the hand of a mediator” [Galatians 3:19]. Although Saint Paul writes there “is one God, and one mediator between God and men, the man Christ Jesus.”, this does not suggest the Father has been revealed to Moses [1 Timothy 2:5].
“But how could the Father be revealed to you, who do not believe in the Son, since the Father is known to none except him to whom the Son is pleased to reveal Him? But the Son reveals the Father to those who honour the Son as they honour the Father [AA].”660
Saint Peter casts doubt on the claim that the “incomprehensible God” has been revealed to Simon Magus.
660 John 5:23. That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
660 John 5:23. That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
Chapter 49—The Supreme Light.
Then Simon said: “Remember that you said that God has a son, which is doing Him wrong; for how can He have a son, unless He is subject to passions, like men or animals? But on these points there is not time now to show your profound folly, for I hasten to make a statement concerning the immensity of the supreme light; and so now listen. My opinion is, that there is a certain power of immense and ineffable light, whose greatness may be held to be incomprehensible, of which power even the maker of the world is ignorant, and Moses the lawgiver, and Jesus your master [TL].”661
Simon Magus states that there exists a certain light, an “ineffable light”, that is “incomprehensible” and, unsurprisingly, its existence is hidden from everyone, except for Simon Magus. and, presumably, his followers.
661 This chapter presents the topic which is made the main point in a subsequent discussion with Simon; see Homily XVIII.—R.]
661 This chapter presents the topic which is made the main point in a subsequent discussion with Simon; see Homily XVIII.—R.]
Chapter 50—Simon’s Presumption.
Then Peter [PS]: 662 “Does it not seem to you to be madness, that any one should take upon himself to assert that there is another God than the God of all; and should say that he supposes there is a certain power, and should presume to affirm this to others, before he himself is sure of what he says?”
Simon Magus claims that not only is the “incomprehensible God” known to him, but he introduces an “incomprehensible light” that, once again, is known to him. With good reason, Saint Peter describes these claims as “madness”.
“Is any one so rash as to believe your words, of which he sees that you are yourself doubtful, and to admit that there is a certain power unknown to God the Creator, and to Moses, and the prophets [TL], and the law, and even to Jesus our Master [TL], which power is so good, that it will not make itself known to any but to one only, and that one such an one as thou!”
Since Moses, the prophets, and the Law are inspired by God the Creator, it is possible that if the Creator is ignorant of this unknown superior power, then it follows that the Law, Moses, and the prophets would be unaware of this light. Saint Peter doubts that someone like Simon Magus would be allowed to acquire this knowledge, yet the Law of Israel was not revealed at the renowned capital city of a world power , but to the wandering Israelites at an obscure mountain.
But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 1 Corinthians 1:27
But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 1 Corinthians 1:27
“Then, further, if that is a new power, why does it not confer upon us some new sense, in addition to those five which we possess, that by that new sense, bestowed upon us by it, we may be able to receive and understand itself which is new? Or if it cannot bestow such a sense upon us, how has it bestowed it upon you? Or if it has revealed itself to you, why not also to us?”
The “new power” has not been so much “revealed”, as it has been deduced by Simon Magus from the Law.
“But if you of yourself understand things which not even the prophets [TL] were able to perceive or understand, come, tell us what each one of us is thinking now; for if there is such a spirit in you that you know those things which are above the heavens, which are unknown to all, and incomprehensible by all, much more easily do you know the thoughts of men upon the earth. But if you cannot know the thoughts of us who are standing here, how can you say that you know those things which, you assert, are known to none?”
Saint Peter presumes that a new power would confer a new sense and, by this reasoning, there are only five powers, as there are only five senses.
662 [With chaps. 50, 51, comp. Homily XVII. 13, etc.—R.]
662 [With chaps. 50, 51, comp. Homily XVII. 13, etc.—R.]
chapters 51-55
Chapter 51—The Sixth Sense.
“But believe me, that you could never know what light is unless you had received both vision and understanding from light itself; so also in other things. Hence, having received understanding, you are framing in imagination something greater and more sublime, as if dreaming, but deriving all your hints from those five senses, to whose Giver you are unthankful. But be sure of this, that until you find some new sense which is beyond those five which we all enjoy, you cannot assert the existence of a new God.”
Saint Peter states that the existence of a “new God” is predicated upon discovering a “new sense”.
Then Simon answered: “Since all things that exist are in accordance with those five senses, that power which is more excellent than all cannot add anything new.”
Then Peter [PS] said: “It is false; for there is also a sixth sense, namely that of foreknowledge: for those five senses are capable of knowledge, but the sixth is that of foreknowledge: and this the prophets possessed. How, then, can you know a God who is unknown to all, who do not know the prophetic sense, which is that of prescience?”
Saint Peter claims that foreknowledge was possessed by the prophets, but no evidence is offered for this statement, the word “prophet” remains undefined, and we cannot know if one is a correct predictor of future events, until after the fact, that is to say, after a prediction has been fulfilled.
Then Simon began to say: “This power of which I speak, incomprehensible and more excellent than all, ay, even than that God who made the world, neither any of the angels has known, nor of the demons, nor of the Jews, nay, nor any creature which subsists by means of God the creator. How, then, could that creator’s law teach me that which the creator himself did not know, since neither did the law itself know it, that it might teach it?”
According to Simon Magus, the “creator’s law” taught him that there was an “incomprehensible God” that the law did not know, but he now asserts that the law cannot teach of an “incomprehensible power”, because it is not found in the Law.
[The Law was] ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Galatian 3:19-20
Let no man beguile you of your reward in a voluntary humility and worshipping of angels…
Colossians 2:18
It is uncertain who is offering the Colossians rewards for worshiping angels.
[The Law was] ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Galatian 3:19-20
Let no man beguile you of your reward in a voluntary humility and worshipping of angels…
Colossians 2:18
It is uncertain who is offering the Colossians rewards for worshiping angels.
Chapter 52—Reductio Ad Absurdum
Then Peter [PS] said: “I wonder how you have been able to learn more from the law than the law was able to know or to teach; and how you say that you adduce proofs from the law of those things which you are pleased to assert, when you declare that neither the law, nor He who gave the law—that is, the Creator of the world—knows those things of which you speak!”
Saint Peter states that the Creator of the world gave the Law of Israel, whereas Saint Paul writes that it was given by angels. If there is no contradiction, then the Creator of the world is not one entity, but many angels. The first usage of Jehovah [Strong's Number H3068] is in the second chapter of Genesis, so the creation of the world in the first chapter of Genesis is by Elohim. Therefore, it seems that the words "Elohim" and "angels" are synonymous in the mind of Saint Paul, at least in regards to the giving of the Law.
“But this also I wonder at, how you, who alone know these things, should be standing here now with us all, circumscribed by the limits of this small court.”
Then Simon, seeing Peter [PS] and all the people laughing, said: “Do you laugh, Peter, while so great and lofty matters are under discussion?”
Then said Peter [PS]: “Be not enraged, Simon, for we are doing no more than keeping our promise: for we are neither shutting our ears, as you said, nor did we take to flight as soon as we heard you propound your unutterable things; but we have not even stirred from the place. For indeed you do not even propound things that have any resemblance to truth, which might to a certain extent frighten us. Yet, at all events, disclose to us the meaning of this saying, how from the law you have learned of a God whom the law itself does not know, and of whom He who gave the law is ignorant.”
Saint Peter derides Simon Magus who verbally propounds “unutterable things”.
Then Simon said: “If you have done laughing, I shall prove it by clear assertions.”
Then Peter [PS] said: “Assuredly I shall give over, that I may learn from you how you have learned from the law what neither the law nor the God of the law Himself knows.”
Chapter 53.—Simon’s Blasphemy.
Then says Simon: “Listen: it is manifest to all, and ascertained in a manner of which no account can be given,663 that there is one God, who is better than all, from whom all that is took its beginning; whence also of necessity, all things that are after him are subject to him, as the chief and most excellent of all. When, therefore, I had ascertained that the God who created the world, according to what the law teaches, is in many respects weak, whereas weakness is utterly incompatible with a perfect God, and I saw that he is not perfect, I necessarily concluded that there is another God who is perfect.”664
Although “no account can be given”, God is manifest to everyone and, as a result, there are no atheists and all people profess the same basic beliefs.
Simon Magus ascertained that the Creator is weak and weakness is not compatible with his presumed expectations of a perfect God and, as expected, neither evidence nor arguments are provided for the assertion that a perfect God must inherently be strong.
Simon Magus ascertained that the Creator is weak and weakness is not compatible with his presumed expectations of a perfect God and, as expected, neither evidence nor arguments are provided for the assertion that a perfect God must inherently be strong.
For this God, as I have said, according to what the writing of the law teaches, is shown to be weak in many things. In the first place, because the man whom he formed was not able to remain such as he had intended him to be; and because he cannot be good who gave a law to the first man, that he should eat of all the trees of paradise, but that he should not touch the tree of knowledge; and if he should eat of it, he should die
Simon Magus makes a factual error when he states that the man was commanded to not touch the tree and he omits that the man was to die “in the day” that the man eats of the tree of the knowledge of good and evil.
But of the tree of the knowledge of good and evil, thou [singular, “the man”, v.16] shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:17
The man was given the prohibition in the seventeenth verse and, as the woman was not created until the twenty second verse, she could not know this commandment. Later, when she relates that “God hath said, Ye [plural] shall not eat of it, neither shall ye [plural] touch it, lest ye [plural] die.”, the reader knows this is not a true statement, as only the man existed and, as the text is not forthcoming, the reader cannot determine if the man told the woman that God said not to touch the tree, or if she misunderstood the man when he related the prohibition, or if she simply lied to the serpent [Genesis 3:3].
And Adam was not deceived, but the woman being deceived was in the transgression.
1 Timothy 2:14
Adam was not deceived for he had first hand knowledge from the Lord God, while the woman only knew of the prohibition from second hand information, or tradition, and, therefore, she was deceived.
But of the tree of the knowledge of good and evil, thou [singular, “the man”, v.16] shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:17
The man was given the prohibition in the seventeenth verse and, as the woman was not created until the twenty second verse, she could not know this commandment. Later, when she relates that “God hath said, Ye [plural] shall not eat of it, neither shall ye [plural] touch it, lest ye [plural] die.”, the reader knows this is not a true statement, as only the man existed and, as the text is not forthcoming, the reader cannot determine if the man told the woman that God said not to touch the tree, or if she misunderstood the man when he related the prohibition, or if she simply lied to the serpent [Genesis 3:3].
And Adam was not deceived, but the woman being deceived was in the transgression.
1 Timothy 2:14
Adam was not deceived for he had first hand knowledge from the Lord God, while the woman only knew of the prohibition from second hand information, or tradition, and, therefore, she was deceived.
“For why should he [“this God”] forbid him [“the man”] to eat, and to know what is good and what evil, that, knowing, he might shun the evil and choose the good? But this he [“this God”] did not permit; and because he [“the man”] did eat in violation of the commandment, and discovered what is good, and learned for the sake of honour to cover his nakedness (for he [“the man”] perceived it to be unseemly to stand naked before his Creator), he [“this God”] condemns to death him [“the man”] who had learned to do honour to God, and curses the serpent who had shown him these things.”
Simon Magus engages in the “Pronoun Game”.
“But truly, if man was to be injured by this means, why did he place the cause of injury in paradise at all? But if that which he placed in paradise was good, it is not the part of one that is good to restrain another from good.”
663 We render by a periphrasis the expression ineffabili quadam ratione compertum [“discovered by some ineffable reason” -GDO]. The meaning seems to be, that the belief of the existence and unity of God is not the result of reasoning, but of intuition or instinct.
664 [The argument of Simon here differs from that represented in Homilies XVII., XVIII. There Simon asserts that the Framer of the world is not the highest God, because He is not both just and good. Comp. also book iii. 37, 38.—R.]
664 [The argument of Simon here differs from that represented in Homilies XVII., XVIII. There Simon asserts that the Framer of the world is not the highest God, because He is not both just and good. Comp. also book iii. 37, 38.—R.]
Chapter 54—How Simon Learned from the Law What the Law Does Not Teach.
“Thus then, since he who made man and the world is, according to what the law relates, imperfect, we are given to understand, without doubt, that there is another who is perfect. For it is of necessity that there be one most excellent of all, on whose account also every creature keeps its rank. Whence also I, knowing that it is every way necessary that there be some one more benignant and more powerful than that imperfect God who gave the law, understanding what is perfect from comparison of the imperfect, understood even from the Scripture that God who is not mentioned there.”
Simon Magus claims that there exists another God who is “more benignant and more powerful than that imperfect '' lawgiver and this existence of “another who is perfect” is of “necessity”. The imperfect lawgiver is ignorant of this “higher” God”, whose existence Simon Magus proposes. The Father of All Heresies declares that the law is not perfect, which is less startling than saying the “Christ has redeemed us from the curse of the law” [Galatians 3:13].
“And in this way I was able, O Peter [PS], to learn from the law what the law did not know. But even if the law had not given indications from which it might be gathered that the God who made the world is imperfect, it was still possible for me to infer from those evils which are done in this world, and are not corrected, either that its creator is powerless, if he cannot correct what is done amiss; or else, if he does not wish to remove the evils, that he is himself evil; but if he neither can nor will, that he is neither powerful nor good. And from this it cannot but be concluded that there is another God more excellent and more powerful than all. If you have aught to say to this, say on.”
Simon Magus states that uncorrected evils exist in the flawed physical world and from this observation he concludes that the Creator is not all powerful, if he does address these evils. If the Creator has no desire to address these evils, Simon Magus continues, then he is evil. Finally, if the Creator has neither the power nor the will to correct evil, then he is “neither [all] powerful nor [all] good.”
Chapter 55—Simon’s Objections Turned Against Himself.
Peter [PS] answered: “O Simon, they are wont to conceive such absurdities against God who do not read the law with the instruction of masters, but account themselves teachers, and think that they can understand the law, though he has not explained it to them who has learned of the Master [TL].”665
Saint Peter informs Simon Magus that the law cannot be read by itself, but requires the oral tradition provided by masters. Jesus is addressed by the title of Master by the scribes and Pharisees and, unless it is an honorific title, an unlikely possibility considering the legalistic mindset of the Pharisees, Jesus is a valid teacher of the law [Matthew 12:38]. Of course, Saint Peter did not study the law, as he was a fisherman.
And Jesus … saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. Matthew 4:18
And Jesus … saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. Matthew 4:18
“Nevertheless now, that we also may seem to follow the book of the law [TL] according to your apprehension of it; inasmuch as you say that the creator of the world is shown to be both impotent and evil, how is it that you do not see that that power of yours, which you say is superior to all, fails and lies under the very same charges?”
At an unknown point in the past, the Book of the Law was lost, but was recovered [2 Kings 22:8]. Therefore, for an indeterminate amount of time, Israel did not have the Law and this fact may explain why Israel was continually backsliding into Ba’al worship, or worship of the Master.
“For the very same thing may be said of it [“that power of yours”], that it is either powerless, since it does not correct those things which here are done amiss; or if it can and will not, it is evil; or if it neither can nor will, then it is both impotent and imperfect.”
“Whence that new power of yours is not only found liable to a similar charge, but even to a worse one, if, in addition to all these things, it is believed to be, when it is not. For He who created the world, His existence is manifest by His very operation in creating the world, as you yourself also confess. But this power which you say that you alone know, affords no indication of itself, by which we might perceive, at least, that it is, and subsists.”
Saint Peter states that God’s existence is “manifest by His… creating the world”, however, no one witnessed the operation of creating the world. To assign the creation of the world to God is pious, but it is also foundationless.
One cannot know if the “incomprehensible God” as proposed by Simon Magus is powerless to prevent evil, is unaware of evil, or is ignorant of evil. However, it seems that the “incomprehensible light” either does not exist or. if it does exist, then it is indifferent to evil, generally, and human suffering, specifically. For although arguments can be posited that evil does not exist, there is no doubt that human suffering exists. The God who does not intervene in human affairs is found in the writings of “the Greek authors”.
665 [The attitude of the Apostle Peter toward the Old Testament is differently represented in the Homilies, where false views are admitted to exist in the Scriptures. Comp. Homilies II. 38, 40, 41, 51, III. 4, 5, etc.—R.]
One cannot know if the “incomprehensible God” as proposed by Simon Magus is powerless to prevent evil, is unaware of evil, or is ignorant of evil. However, it seems that the “incomprehensible light” either does not exist or. if it does exist, then it is indifferent to evil, generally, and human suffering, specifically. For although arguments can be posited that evil does not exist, there is no doubt that human suffering exists. The God who does not intervene in human affairs is found in the writings of “the Greek authors”.
665 [The attitude of the Apostle Peter toward the Old Testament is differently represented in the Homilies, where false views are admitted to exist in the Scriptures. Comp. Homilies II. 38, 40, 41, 51, III. 4, 5, etc.—R.]
chapters 56-60
Chapter 56.—No God Above the Creator.
“What kind of conduct, then, would it be that we should forsake God, in whose world we live and enjoy all things necessary for life, and follow I know not whom, from whom we not only obtain no good, but cannot even know that he exists?”
While mankind enjoys “all the things necessary for life”, it is a constant struggle to acquire these necessities, as Nature is indifferent to who may enjoy her prodigal offerings. The God of Israel, Jehovah, is known through the specific revelation given to Moses, while the “incomprehensible God” of Simon Magus is only a proposition.
Mankind, without revelation, would not conclude the existence of Jehovah, that pigs are unclean, or that eating cheese and meat together is wrong. It is above human reasoning to understand why cheeseburgers are an abomination to the Lord.
Mankind, without revelation, would not conclude the existence of Jehovah, that pigs are unclean, or that eating cheese and meat together is wrong. It is above human reasoning to understand why cheeseburgers are an abomination to the Lord.
“Nor truly does he exist. For whether you call him light, and brighter than that light which we see, you borrow that very name from the Creator of the world; or whether you say that he is a substance above all, you derive from Him the idea with enlargement of speech.666 Whether you make mention of mind, or goodness, or life, or whatever else, you borrow the words from Him. Since, then, you have nothing new concerning that power you speak of, not only as regards understanding, but even in respect of naming him, how do you introduce a new God, for whom you cannot even find a new name?”
Saint Peter accuses Simon Magus of using the same words found in the Old Testament while assigning new meanings, as though the no ambiguity in the words “God”, “angel”, or “prince”, being, at times, synonyms.
“For not only is the Creator of the world called a Power, but even the ministers of His glory, and all the heavenly host. Do you not then think it better that we should follow our Creator God, as a Father who trains us and endows us as He knows how? But if, as you say, there be some God more benignant than all, it is certain that he will not be angry with us; or if he be angry, he is evil. For if our God is angry and punishes, He is not evil, but righteous, for He corrects and amends His own sons.”
Also in Horeb ye provoked the Lord to wrath, so that the Lord was angry with you to have destroyed you. Deuteronomy 9:8; [cf. Exodus 15:7, Exodus 32:10-11, Numbers 11:1-2]
God's righteousness provides corrections and offers various punishments, including destruction.
God's righteousness provides corrections and offers various punishments, including destruction.
“But he who has no concern with us, if he shall punish us, how should he be good? Inflicting punishments upon us because we have not been drawn by vain imaginations to forsake our own Father and follow him, how can you assert that he is so good, when he cannot be regarded as even just?”
We only know of Jehovah’s concern for his people, the Israelites, from the Torah.
666 That is, you take the idea of substance from the God of the Jews, and only enlarge it by the addition of the words above all.
666 That is, you take the idea of substance from the God of the Jews, and only enlarge it by the addition of the words above all.
Chapter 57—Simon’s Inconsistency.
Then Simon: “Do you so far err, Peter [PS], as not to know that our souls were made by that good God, the most excellent of all, but they have been brought down as captives into this world [SE]?”
If “our souls” were created by the “good God”, then it seems reasonable to conclude that they existed previous to conception in the material world, that is, souls are not the result of the interactions between spermatozoa and ova in the physical realm.
If souls are immortal, then there is no eschatological reason why murder should be forbidden, as justice will be served in the next world at the Final Judgement.
If souls are immortal, then there is no eschatological reason why murder should be forbidden, as justice will be served in the next world at the Final Judgement.
To this Peter [PS] answered: “Then he is not unknown by all, as you said a little while ago; and yet how did the good God permit his souls to be taken captive, if he be a power over all?”
Then Simon said: “He sent God the creator to make the world; and he, when he had made it, gave out that himself was God.”
According to Simon Magus, the Creator God claims or “gave out” that he is “the Lord and there is no other”. Simon Magus interprets this declaration as the Creator is ignorant of another God, not that the Creator states there are no other Gods in existence [Isaiah 45:5, Isaiah 44:8].
Then Peter [PS] said: “Then he is not, as you said, unknown to Him who made the world; nor are souls ignorant of him, if indeed they were stolen away from him. To whom, then, can he be unknown, if both the Creator of the world know him, as having been sent by him; and all souls know him, as having been violently withdrawn from him?”
Saint Peter argues that, firstly, if the Creator was sent by the “incomprehensible God”, then the Creator knows God and, secondly, if the souls were stolen from the “incomprehensible God”, then the souls know this God. The later Gnostic explanation is that the Creator was not sent by, and is ignorant of, this “higher God” and souls in the material world have no recollection of their spiritual origins.
“Then, further, I wish you would tell us whether he who sent the creator of the world did not know that he would not keep faith? For if he did not know it, then he was not prescient; while if he foreknew it, and suffered it, he is himself guilty of this deed, since he did not prevent it; but if he could not, then he is not omnipotent. But if, knowing it as good, he did not prohibit it, he is found to be better, who presumed to do that which he who sent him did not know to be good.”
Saint Peter argues that Simon Magus’ God lacks both omniscience and omnipotence and seems devoid of prescience.
Chapter 58—Simon’s God Unjust.
Then Simon said: “He receives those who will come to him, and does them good.”
One wonders how anyone, especially in the physical world, will come to know of the existence of the “incomprehensible God''.
Peter [PS] answered: “But there is nothing new in this; for He whom you acknowledge to be the Creator of the world also does so.”
Then Simon: “But the good God bestows salvation if he is only acknowledged; but the creator of the world demands also that the law be fulfilled.”
The “incomprehensible God '' becomes the “good God” that, it seems, can now be acknowledged, yet the mechanism of acknowledging the “incomprehensible God'' is neither explained nor are hints offered. Of course, the God of Israel, Jehovah, demands that the Law be followed, not by all peoples and for all time, but by his chosen people, the Israelites.
Then said Peter [PS]: “He saves adulterers and men-slayers, if they know him; but good, and sober, and merciful persons, if they do not know him, in consequence of their having no information concerning him, he does not save! Great and good truly is he whom you proclaim, who is not so much the saviour of the evil, as he is one who shows no mercy to the good.”
Saint Peter engages in “The Pronoun Game” and speaks ambiguously:
“if they [“good, and sober, and merciful persons”] do not know him [either the “good God” or “the creator of the world”], in consequence of their having no information concerning him [either the “good God” or “the creator of the world”], he [either the “good God” or “the creator of the world”] does not save”,
“if they [“good, and sober, and merciful persons”] do not know him [either the “good God” or “the creator of the world”], in consequence of their having no information concerning him [either the “good God” or “the creator of the world”], he [either the “good God” or “the creator of the world”] does not save”,
Then Simon: “It is truly very difficult for man to know him [either the “good God” or “the creator of the world”], as long as he [“man”?] is in the flesh; for blacker than all darkness, and heavier than all clay, is this body with which the soul is surrounded.”
Simon Magus seems to state that it is difficult for man to know the “good God”, formerly the “incomprehensible God”, while man is in the material world.
Then says Peter [PS]: “That good God of yours demands things which are difficult; but He who is truly God seeks easier things. Let him then, since he is so good, leave us with our Father and Creator; and when once we depart from the body, and leave that darkness that you speak of, we shall more easily know Him; and then the soul shall better understand that God is its Creator, and shall remain with Him, and shall no more be harassed with diverse imaginations; nor shall wish to betake itself to another power, which is known to none but Simon only, and which is of such goodness that no one can come to it, unless he be first guilty of impiety towards his own father! I know not how this power can be called either good or just, which no one can please except by acting impiously towards him by whom he was made!”
Chapter 59—The Creator Our Father.
Then Simon: “It is not impious for the sake of greater profit and advantage to flee to him who is of richer glory.”
Then Peter [PS]: “If, as you say, it is not impious to flee to a stranger, it is at all events much more pious to remain with our own father, even if he be poor. But if you do not think it impious to leave our father, and flee to another, as being better than he; and you do not believe that our Creator will take this amiss; much more the good God will not be angry, because, when we were strangers to him, we have not fled to him, but have remained with our own Creator.
Yea, I think he will rather commend us the more for this, that we have kept faith with God our Creator; for he will consider that, if we had been his creatures, we should never have been seduced by the allurements of any other to forsake him. For if any one, allured by richer promises, shall leave his own father and betake himself to a stranger, it may be that he will leave him in his turn, and go to another who shall promise him greater things, and this the rather because he is not his son, since he could leave even him who by nature was his father.”
Saint Peter argues that one should remain faithful to his own Creator. It cannot be determined if Saint Peter believes that Jesus is the Creator. Of course, Saint Peter forsakes or denies Jesus [Matthew 26:33–35, Mark 14:29–31, Luke 22:33–34, John 18:15–27].
Then Simon said: “But what if souls are from him, and do not know him, and he is truly their father?”
Chapter 60.—The Creator the Supreme God.
Then Peter [PS] said: “You represent him as weak enough. For if, as you say, he is more powerful than all, it can never be believed the weaker wrenched the spoils from the stronger.667 Or if God the Creator was able by violence to bring down souls into this world, how can it be that, when they are separated from the body and freed from the bonds of captivity, the good God shall call them to the sufferance of punishment, on the ground that they, either through his remissness or weakness, were dragged away to this place, and were involved in the body, as in the darkness of ignorance? You seem to me not to know what a father and a God is: but I could tell you both whence souls are, and when and how they were made; but it is not permitted to me now to disclose these things to you, who are in such error in respect of the knowledge of God.”
Like so many individuals who claim to have the truth of the knowledge of God, Simon Magus is “in such error” regarding this subject.
Then said Simon: “A time will come when you shall be sorry that you did not understand me speaking of the ineffable power.”
Simon Magus uses a tactic for individuals who are emotionally motivated: regret and fear.
Then said Peter [PS]: “Give us then, as I have often said, as being yourself a new God, or as having yourself come down from him, some new sense, by means of which we may know that new God of whom you speak; for those five senses, which God our Creator has given us, keep faith to their own Creator, and do not perceive that there is any other God, for so their nature necessitates them.”
Simon Magus denies the old God, Jehovah, while creating a new God, himself, and since he is, no doubt, corrupting the youth with his teachings, Simon Magus completes the Socratic trifecta.
667 Luke 11:22. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
667 Luke 11:22. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
chapters 61-65
Chapter 61—Imagination.
To this Simon answered: “Apply your mind to those things which I am going to say, and cause it, walking in peaceable paths, to attain to those things which I shall demonstrate. Listen now, therefore. Did you never in thought reach forth your mind into regions or islands situated far away, and remain so fixed in them, that you could not even see the people that were before you, or know where yourself were sitting, by reason of the delightfulness of those things on which you were gazing?”
And Peter [PS] said: “It is true, Simon, this has often occurred to me.”
Then Simon said: “In this way now reach forth your sense into heaven, yea above the heaven, and behold that there must be some place beyond the world, or outside the world, in which there is neither heaven nor earth, and where no shadow of these things produces darkness; and consequently, since there are neither bodies in it, nor darkness occasioned by bodies, there must of necessity be immense light; and consider of what sort that light must be, which is never succeeded by darkness.
For if the light of this sun fills this whole world, how great do you suppose that bodiless and infinite light to be? So great, doubtless, that this light of the sun would seem to be darkness and not light, in comparison.”
Chapter 62—Peter’s Experience of Imagination.
When Simon thus spoke, Peter answered:668 “Now listen patiently concerning both these matters, that is, concerning the example of stretching out the senses, and concerning the immensity of light. I know that I myself, O Simon, have sometimes in thought extended my sense, as you say, into regions and islands situated afar off, and have seen them with my mind not less than if it had been with my eyes. When I was at Capernaum, occupied in the taking of fishes, and sat upon a rock, holding in my hand a hook attached to a line, and fitted for deceiving the fishes, I was so absorbed that I did not feel a fish adhering to it while my mind eagerly ran through my beloved Jerusalem, to which I had frequently gone up, waking, for the sake of offerings and prayers.
But I was accustomed also to admire this Cæsarea, hearing of it from others, and to long to see it; and I seemed to myself to see it, although I had never been in it; and I thought of it what was suitable to be thought of a great city, its gates, walls, baths, streets, lanes, markets, and the like, in accordance with what I had seen in other cities; and to such an extent was I delighted with the intentness of such inspection, that, as you said, I neither saw one who was present and standing by me, nor knew where myself was sitting.”
Then said Simon: “Now you say well.”
668 [This story (chaps. 62–65) is peculiar to the Recognitions. In Homily XVII. 14–19 there is an argument against the trustworthiness of supernatural visions, which is supposed to be anti-Pauline in its aim.—R.]
Chapter 63—Peter’s Reverie.
Then Peter [PS]: “In short, when I did not perceive, through the occupation of my mind, that I had caught a very large fish which was attached to the hook, and that although it was dragging the hook-line from my hand, my brother Andrew, who was sitting by me, seeing me in a reverie and almost ready to fall, thrusting his elbow into my side as if he would awaken me from sleep, said: ‘Do you not see, Peter [PS], what a large fish you have caught? Are you out of your senses, that you are thus in a stupor of astonishment? Tell me, What is the matter with you?’
But I was angry with him for a little, because he had withdrawn me from the delight of those things which I was contemplating; then I answered that I was not suffering from any malady, but that I was mentally gazing on the beloved Jerusalem, and at the same time on Cæsarea; and that, while I was indeed with him in the body, in my mind I was wholly carried away thither. But he, I know not whence inspired, uttered a hidden and secret word of truth.”
Chapter 64.—Andrew’s Rebuke.
“‘Give over,’ says he, ‘O Peter [PS]. What is it that you are doing? For those who are beginning to be possessed with a demon, or to be disturbed in their minds, begin in this way. They are first carried away by fancies to some pleasant and delightful things, then they are poured out in vain and fond motions towards things which have no existence. Now this happens from a certain disease of mind, by reason of which they see not the things which are, but long to bring to their sight those which are not.
But thus it happens also to those who are suffering phrenzy, and seem to themselves to see many images, because their soul, being torn and withdrawn from its place by excess of cold or of heat, suffers a failure of its natural service. But those also who are in distress through thirst, when they fall asleep, seem to themselves to see rivers and fountains, and to drink; but this befalls them through being distressed by the dryness of the unmoistened body. Wherefore it is certain that this occurs through some ailment either of the soul or body.’
Chapter 65.—Fallacy of Imagination.
“In short, that you may receive the faith of the matter; concerning Jerusalem, which I had often seen, I told my brother what places and what gatherings of people I had seemed to myself to see. But also concerning Cæsarea, which I had never seen, I nevertheless contended that it was such as I had conceived it in my mind and thought. But when I came hither, and saw nothing at all like to those things which I had seen in phantasy, I blamed myself, and observed distinctly, that I had assigned to it gates, and walls, and buildings from others which I had seen, taking the likeness in reality from others.
Nor indeed can any one imagine anything new, and of which no form has ever existed. For even if any one should fashion from his imagination bulls with five heads, he only forms them with five heads out of those which he has seen with one head. And you therefore, now, if truly you seem to yourself to perceive anything with your thought, and to look above the heavens, there is no doubt but that you imagine them from those things which you see, placed as you are upon the earth.
But if you think that there is easy access for your mind above the heavens, and that you are able to conceive the things that are there, and to apprehend knowledge of that immense light, I think that for him who can comprehend these things, it were easier to throw his sense, which knows how to ascend thither, into the heart and breast of some one of us who stand by, and to tell what thoughts he is cherishing in his breast. If therefore you can declare the thoughts of the heart of any one of us, who is not pre-engaged in your favour, we shall perhaps be able to believe you, that you are able to know those things that are above the heavens, although these are much loftier.”
chapters 66-72
Chapter 66—Existence and Conception.
To this Simon replied:669 “O thou who hast woven a web of many frivolities, listen now. It is impossible that anything which comes into a man’s thoughts should not also subsist in truth and reality. For things that do not subsist, have no appearances;670 but things that have no appearances, cannot present themselves to our thoughts.”
Then said Peter [PS]: “If everything that can come into our thoughts has a subsistence, then, with respect to that place of immensity which you say is outside the world, if one thinks in his heart that it is light, and another that it is darkness, how can one and the same place be both light and darkness, according to their different thoughts concerning it?”
Then said Simon: “Let pass for the present what I have said; and tell us what you suppose to be above the heavens.”
669 [The remaining chapters of this book hare no exact parallel in the Homilies.—R.]
670 That is, have no visible or sensible species, according to the Platonic theory of perception.
670 That is, have no visible or sensible species, according to the Platonic theory of perception.
Chapter 67—The Law Teaches of Immensity.
Then said Peter [PS]: “If you believed concerning the true fountain of light [SE], I could instruct you what and of what sort is that which is immense, and should render, not a vain fancy, but a consistent and necessary account of the truth, and should make use, not of sophistical assertions, but testimonies of the law and nature, that you might know that the law especially contains what we ought to believe in regard to immensity.
But if the doctrine of immensity is not unknown to the law, then assuredly, nought else can be unknown to it; and therefore it is a false supposition of yours, that there is anything of which the law is not cognisant. Much more shall nothing be unknown to Him who gave the law. Yet I cannot speak anything to you of immensity and of those things which are without limit, unless first you either accept our account of those heavens which are bounded by a certain limit, or else propound your own account of them.
But if you cannot understand concerning those which are comprehended within fixed boundaries, much more can you neither know nor learn anything concerning those which are without limit.”
Chapter 68—The Visible and the Invisible Heaven.
To this Simon answered: “It seems to me to be better to believe simply that God is, and that that heaven which we see is the only heaven in the whole universe.”
But Peter [PS] said: “Not so; but it is proper to confess one God who truly is; but that there are heavens, which were made by Him, as also the law says, of which one is the higher, in which also is contained the visible firmament; and that that higher heaven is perpetual and eternal, with those who dwell in it; but that this visible heaven is to be dissolved and to pass away at the end of the world, in order that that heaven which is older and higher may appear after the judgment to the holy and the worthy.”
The visible heaven is manifest to all, while the higher heaven which is unknown, but asserted. One can understand an imperfect parallel between Jehovah, who is made known to all who read the Law, and the proposed “incomprehensible God'' of Simon Magus that is beyond, or above, Jehovah.
[The] day of the Lord will come… in the which the heavens shall pass away with a great noise…
Simon Peter 3:10
The Greek word “heavens”, οὐρανοὶ, is plural in this text.
[The] day of the Lord will come… in the which the heavens shall pass away with a great noise…
Simon Peter 3:10
The Greek word “heavens”, οὐρανοὶ, is plural in this text.
To this Simon answered: “That these things are so, as you say, may appear to those who believe them; but to him who seeks for reasons of these things, it is impossible that they can be produced from the law, and especially concerning the immensity of light.”
Chapter 69—Faith and Reason.
Then Peter [PS]: “Do not think that we say that these things are only to be received by faith, but also that they are to be asserted by reason. For indeed it is not safe to commit these things to bare faith without reason, since assuredly truth cannot be without reason. And therefore he who has received these things fortified by reason, can never lose them; whereas he who receives them without proofs, by an assent to a simple statement of them, can neither keep them safely, nor is certain if they are true; because he who easily believes, also easily yields.
But he who has sought reason for those things which he has believed and received, as though bound by chains of reason itself, can never be torn away or separated from those things which he hath believed. And therefore, according as any one is more anxious in demanding a reason, by so much will he be the firmer in preserving his faith.”
Saint Peter states it is not safe to commit things to faith without reasons, while affirming truth cannot exist without reason. Those who easily believe, also easily yield, so it is not certain that simple statements are true. Saint Peter mentions neither the quality of the reasons, such as poor reasons or good reasons, nor the process for determining these values.
Chapter 70—Adjournment.
To this Simon replied: “It is a great thing which you promise, that the eternity of boundless light can be shown from the law.”
And when Peter [PS] said, “I shall show it whenever you please,”
Simon answered: “Since now it is a late hour, I shall stand by you and oppose you to-morrow; and if you can prove that this world was created, and that souls are immortal, you shall have me to assist you in your preaching.”
It is not stated why Simon Magus is seeking proof of the created world, as it is an aspect of his teaching that the lawgiver is the Creator God and it seems irrelevant if souls are mortal or immortal, since they return to the “good God”, unless they are detained by the Archons.
When he had said thus, he departed, and was followed by a third part of all the people who had come with him, who were about one thousand men. But the rest with bended knees prostrated themselves before Peter [PS]; and he, invoking upon them the name of God, cured some who had demons, healed others who were sick, and so dismissed the people rejoicing, commanding them to come early the next day.
But Peter [PS], when the crowds had withdrawn, commanded the table to be spread on the ground, in the open air, in the court where the disputation had been held, and sat down together with those eleven; but I dined reclining with some others who also had made a beginning of hearing the word of God, and were greatly beloved.
Simon Magus loses two thirds of his followers or about 666 men, as there were about a thousand who came with him.
Chapter 71—Separation from the Unclean.
But Peter [PS], most benignantly regarding me, lest haply that separation might cause me sorrow, says to me: “It is not from pride, O Clement, that I do not eat with those who have not yet been purified; but I fear lest perhaps I should injure myself, and do no good to them.671 For this I would have you know for certain, that every one who has at any time worshipped idols, and has adored those whom the pagans call gods, or has eaten of the things sacrificed to them, is not without an unclean spirit; for he has become a guest of demons, and has been partaker with that demon of which he has formed the image in his mind, either through fear or love.”672
“Fear and love are the deepest of human emotions.”, Kitty Farmer, “Donnie Darko”
“Okay. But you're not listening to me. There are other things that need to be taken into account here. Like the whole spectrum of human emotion. You can't just lump everything into these two categories and then just deny everything else!”, Donald Darko, “Donnie Darko”
“Okay. But you're not listening to me. There are other things that need to be taken into account here. Like the whole spectrum of human emotion. You can't just lump everything into these two categories and then just deny everything else!”, Donald Darko, “Donnie Darko”
“And by these means he is not free from an unclean spirit, and therefore needs the purification of baptism, that the unclean spirit may go out of him, which has made its abode in the inmost affections of his soul, and what is worse, gives no indication that it lurks within, for fear it should be exposed and expelled.”
As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 1 Corinthians 8:4
Saint Paul acknowledges there is one God, but it is possible to sacrifice to devils [cf. footnote 672].
671 [Comp. book i. 19, vii. 29; Homilies I. 22, XIII. 4.—R.]
672 1 Cor.10:20. But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.
Saint Paul acknowledges there is one God, but it is possible to sacrifice to devils [cf. footnote 672].
671 [Comp. book i. 19, vii. 29; Homilies I. 22, XIII. 4.—R.]
672 1 Cor.10:20. But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.
Chapter 72—The Remedy.
“For these unclean spirits [TL] love to dwell in the bodies of men, that they may fulfil their own desires by their service, and, inclining the motions of their souls to those things which they themselves desire, may compel them to obey their own lusts, that they may become wholly vessels of demons.”673
When unclean spirits possess a body, they can “fulfill their own desires” which suggests that they are able to enjoy the physical senses.
The bodily possession by demons is mentioned in the New Testament, while the phenomenon is unknown in the Old Testament. The manifestation of demonic possession during this time may be due to the incarnation of the Savior.
The bodily possession by demons is mentioned in the New Testament, while the phenomenon is unknown in the Old Testament. The manifestation of demonic possession during this time may be due to the incarnation of the Savior.
“One of whom is this Simon, who is seized with such disease, and cannot now be healed, because he is sick in his will and purpose. Nor does the demon dwell in him against his will; and therefore, if any one would drive it out of him, since it is inseparable from himself, and, so to speak, has now become his very soul, he should seem rather to kill him, and to incur the guilt of manslaughter.”
In the technical language of exorcists, Simon Magus is “perfectly possessed”, as he does not struggle against the demon, and has accepted his fate.
“Let no one of you therefore be saddened at being separated from eating with us, for every one ought to observe that it is for just so long a time as he pleases. For he who wishes soon to be baptized is separated but for a little time, but he for a longer who wishes to be baptized later. Every one therefore has it in his own power to demand a shorter or a longer time for his repentance; and therefore it lies with you, when you wish it, to come to our table; and not with us, who are not permitted to take food with any one who has not been baptized. It is rather you, therefore, who hinder us from eating with you, if you interpose delays in the way of your purification, and defer your baptism.”
Saint Peter states that the separation of the people is not within his power to change, as this demarcation is due, firstly, to the actions of others, sinning, and, secondly, the inaction of others, not being purified. Those who have not been baptized and are ritually unclean. The national scale of tribalism, “us” versus “them”, can also be found on a modest scale in religious cults.
“Having said thus, and having blessed, he took food. And afterwards, when he had given thanks to God, he went into the house and went to bed; and we all did the like, for it was now night.”
673 [On the demonology of this work see book iv. 15–19; comp. Homily IX. 8–22.—R.]
book 3
chapters 11-15
chapters 11-15
674 [The larger part of book iii. has no direct parallel in the Homilies, though, of course, many of the views presented are given in the latter under different circumstances.—R.]
Chapter 11
Meantime Peter [PS], rising at the crowing of the cock, and wishing to rouse us, found us awake, the evening light still burning; and when, according to custom, he had saluted us, and we had all sat down, he thus began.
“Nothing is more difficult, my brethren, than to reason concerning the truth in the presence of a mixed multitude of people. For that which is may not be spoken to all as it is, on account of those who hear wickedly and treacherously; yet it is not proper to deceive, on account of those who desire to hear the truth sincerely. What, then, shall he do who has to address a mixed multitude? Shall he conceal what is true? How, then, shall he instruct those who are worthy?”
Just as crowds consist of a “mixed multitude”, so are the potential readers of a book. The prudent author will hide what is true, as the truth is not for all and is contrary to accepted opinions., The cautious writer will instruct his true audience of “young men who like to think” by providing hints that most readers will not recognize and these hints are indications that there is another understanding of the text.
“But if he set forth pure truth to those who do not desire to obtain salvation, he does injury to Him by whom he has been sent, and from whom he has received commandment not to throw the pearls of His words before swine and dogs [AA],675 who, striving against them with arguments and sophisms, roll them in the mud of carnal understanding, and by their barkings and base answers break and weary the preachers of God’s word. Wherefore I also, for the most part, by using a certain circumlocution, endeavour to avoid publishing the chief knowledge concerning the Supreme Divinity to unworthy ears.”
Saint Peter is a cautious speaker, as he does relate everything he knows. It seems that the “chief knowledge concerning the Supreme Divinity” is not found in the written Law, otherwise it would be available to everyone who is literate. The chief knowledge of the Divinity is not synonymous with knowledge of, or the name of, the Divinity. One wonders if the Supreme Divinity is Jehovah, the God of Gods, or an unidentified deity.
Then, beginning from the Father, and the Son, and the Holy Spirit, he briefly and plainly expounded to us, so that all of us hearing him wondered that men have forsaken the truth, and have turned themselves to vanity.
The truth, it seems, is limited to those individuals who are fortunate to be followers of Saint Peter.
675 Matthew 7:6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
676 Chaps 2-12 are wanting in the mss. of best authority; and it seems to us indisputable that they form no part of the original work. For this reason, and because we have found them utterly untranslatable, we have omitted them.
675 Matthew 7:6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
676 Chaps 2-12 are wanting in the mss. of best authority; and it seems to us indisputable that they form no part of the original work. For this reason, and because we have found them utterly untranslatable, we have omitted them.
Chapter 12—Second Day’s Discussion.
But when the day had dawned, some one came in and said: “There is a very great multitude waiting in the court, and in the midst of them stands Simon, endeavouring to preoccupy the ears of the people with most wicked persuasions.”
Then Peter [PS], immediately going out, stood in the place where he had disputed the day before, and all the people turning to him with joy, gave heed to him. But when Simon perceived that the people rejoiced at the sight of Peter [PS], and were moved to love him, he said in confusion:
“I wonder at the folly of men, who call me a magician, and love Peter [PS]; whereas, having knowledge of me of old, they ought to love me rather. And therefore from this sign those who have sense may understand that Peter [PS] may rather seem to be the magician, since affection is not borne to me, to whom it is almost due from acquaintance, but is abundantly expended upon him, to whom it is not due by any familiarity.”677
The “men” should love Simon Magus, as he is from the ineffable light, and since the souls of men are from the “incomprehensible Father”, they should have “familiarity” and “knowledge” of Simon Magus, but do not. From Simon Magus’ observation, it seems that his claims are without merit.
677 [Comp. Homily XVII. 2 for a similar accusation made by Simon.—R.]
677 [Comp. Homily XVII. 2 for a similar accusation made by Simon.—R.]
Chapter 13—Simon a Seducer.
While Simon was talking on in this style, Peter [PS], having saluted the people in his usual way, thus answered:
“O Simon, his own conscience is sufficient for every one to confute him; but if you wonder at this, that those who are acquainted with you not only do not love you but even hate you, learn the reason from me. Since you are a seducer you profess to proclaim the truth; and on this account you had many friends who had a desire to learn the truth. But when they saw in you things contrary to what you professed, they being, as I said, lovers of truth, began not only not to love you, but even to hate you.”
According to Saint Peter, Simon Magus’ “many friends” realized that he was a hypocrite, as he acted “contrary” to what he “professed”, then they hated him for his duplicity, and, finally, they abandoned him.
“But yet they did not immediately forsake you, because you still promised that you could show them what is true. As long, therefore, as no one was present who could show them, they bore with you; but since the hope of better instruction has dawned upon them, they despise you, and seek to know what they understand to be better. And you indeed, acting by nefarious arts, thought at first that you should escape detection. But you are detected. For you are driven into a corner, and, contrary to your expectation, you are made notorious, not only as being ignorant of the truth, but as being unwilling to hear it from those who know it.”
Simon Magus’ followers abandoned him when they realized they could receive better instructions elsewhere.
[Saint Paul is] persuaded that none of these things are hidden from him [King Agrippa, v.19]; for this thing was not done in a corner. Acts 26:26
[Saint Paul is] persuaded that none of these things are hidden from him [King Agrippa, v.19]; for this thing was not done in a corner. Acts 26:26
“For if you had been willing to hear, that saying would have been exemplified in you, of Him who said that ‘there is nothing hidden which shall not be known, nor covered which shall not be disclosed [AA].’”678
678 Matthew 10:26. Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
Chapter 14.—Simon Claims the Fulfilment of Peter’s Promise.
While Peter [PS] spoke these words, and others to the same effect, Simon answered:
“I will not have you detain me with long speeches, Peter [PS]; I claim from you what you promised yesterday. You then said that you could show that the law teaches concerning the immensity of the eternal light [TL], and that there are only two heavens, and these created, and that the higher is the abode of that light, in which the ineffable Father [TL] dwells alone for ever; but that after the pattern of that heaven is made this visible heaven, which you asserted is to pass away.”
The “incomprehensible God” is joined by the “ineffable Father”.
“You said, therefore, that the Father of all is one, because there cannot be two infinites; else neither of them would be infinite, because in that in which the one subsists, he makes a limit of the subsistence of the other. Since then you not only promised this, but are able to show it from the law, leave off other matters and set about this.”
Then Peter [PS] said: “If I were asked to speak of these things only on your account, who come only for the purpose of contradicting, you should never hear a single discourse from me; but seeing it is necessary that the husbandman, wishing to sow good ground, should sow some seeds, either in stony places, or places that are to be trodden of men, or in places filled with brambles and briers (as our Master [TL] also set forth, indicating by these the diversities of the purposes of several souls) [AA],679 I shall not delay.”
679 Luke 8:5. A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. [Comp. Matthew 13:3, etc.; Mark 4:3, etc.—R.]
Chapter 15—Simon’s Arrogance.
Then said Simon: “You seem to me to be angry; but if it be so, it is not necessary to enter into the conflict.”
Then Peter [PS]: “I see that you perceive that you are to be convicted, and you wish politely to escape from the contest; for what have you seen to have made me angry against you, a man desiring to deceive so great a multitude, and when you have nothing to say, pretending moderation, who also command, forsooth, by your authority that the controversy shall be conducted as you please, and not as order demands?”
Then Simon: “I shall enforce myself to bear patiently your unskilfulness, that I may show that you indeed wish to seduce the people, but that I teach the truth. But now I refrain from a discussion concerning that boundless light [IR TL]. Answer me, therefore, what I ask of you. Since God, as you say, made all things, whence comes evil?”680
The “boundless light” is added to the “incomprehensible God” andto the “ineffable Father” to complete Simon Magus’ Gnostic trinity.
680 [In Homily XIX. the discussion with Simon is respecting the existence of the evil one. Here the treatment is apparently of a higher philosophical character.—R.]
680 [In Homily XIX. the discussion with Simon is respecting the existence of the evil one. Here the treatment is apparently of a higher philosophical character.—R.]
chapters 16-20
Chapter 16—Existence of Evil.
Then Peter [PS] said: “If you truly wish to learn, then first learn this, how unskilfully you have framed your question; for you say, ‘Since God has created all things, whence is evil?’ But before you asked this, three sorts of questions should have had the precedence: First, Whether there be evil? Secondly, What evil is? Thirdly, To whom it is, and whence?”
The inquiry of evil can be applied to “sin”: “Whether there be sin?”, “What sin is?”, and “To whom it is, and whence?”
To this Simon answered: “Oh thou most unskilful and unlearned, is there any man who does not confess that there is evil in this life? Whence I also, thinking that you had even the common sense of all men, asked, whence evil is; not as wishing to learn, since I know all things, least of all from you, who know nothing, but that I might show you to be ignorant of all things. And that you may not suppose that it is because I am angry that I speak somewhat sternly, know that I am moved with compassion for those who are present, whom you are attempting to deceive.”
Then Peter [PS] said: “The more wicked are you, if you can do such wrong, not being angry; but smoke must rise where there is fire. Nevertheless I shall tell you, lest I should seem to take you up with words, so as not to answer to those things which you have spoken disorderly. You say that all confess the existence of evil, which is verily false; for, first of all, the whole Hebrew nation deny its existence.”
According to Saint Peter, the Hebrew nation denies the existence of evil. There are 663 occurrences of Strong’s Number H7451 in the King James Bible Version and this word is translated as: evil (442), wickedness (59), wicked (25), mischief (21), hurt (20), bad (13), trouble (10), sore (9), affliction (6), ill (5), adversity (4), ill favoured (3), harm (3), naught (3), noisome (2), grievous (2), sad (2), and miscellaneous (34).
Chapter 17—Not Admitted by All.
Then Simon, interrupting his discourse, said: “They do rightly who say that there is no evil.”
Then Peter [PS] answered: “We do not propose to speak of this now, but only to state the fact that the existence of evil is not universally admitted. But the second question that you should have asked is, What is evil?—a substance [1], an accident [2], or an act [3]? And many other things of the same sort.”
“And after that, towards what, or how it is, or to whom it is evil,—whether to God, or to angels, or to men, to the righteous or the wicked, to all or to some, to one’s self or to no one?”
“And then you should inquire, Whence it is?—whether from God, or from nothing; whether it has always been, or has had its beginning in time; whether it is useful or useless? and many other things which a proposition of this sort demands.”
To this Simon answered: “Pardon me; I was in error concerning the first question; but suppose that I now ask first, whether evil is or not?”
Chapter 18—Manner of Conducting the Discussion.
Then Peter [PS] said: “In what way do you put the question; as wishing to learn, or to teach or for the sake of raising the question? If indeed as wishing to learn, I have something to teach you first, that coming by consequence and the right order of doctrine, you may understand from yourself what evil is.”
“But if you put the question as an instructor, I have no need to be taught by you, for I have a Master [TL] from whom I have learned all things. But if you ask merely for the sake of raising a question and disputing, let each of us first set forth his opinion, and so let the matter be debated. For it is not reasonable that you should ask as one wishing to learn, and contradict as one teaching, so that after my answer it should be in your discretion to say whether I have spoken well or ill. Wherefore you cannot stand in the place of a gainsayer and be judge of what we say. And therefore, as I said, if a discussion is to be held, let each of us state his sentiments; and while we are placed in conflict, these religious hearers will be just judges.” 191
Chapter 19—Desire of Instruction.
Then Simon said: “Does it not seem to you to be absurd that an unskilled people should sit in judgment upon our sayings?”
Then Peter [PS]: “It is not so; for what perhaps is less clear to one, can be investigated by many, for oftentimes even a popular rumour has the aspect of a prophecy.”
If popular rumors share an aspect with prophecy, then prophecy is not wholly divine, as it would be originate in the mundane world.
“But in addition to all this, all these people stand here constrained by the love of God, and by a desire to know the truth, and therefore all these are to be regarded as one, by reason of their affection being one and the same towards the truth; as, on the other hand, two are many and diverse, if they disagree with each other.”
“But if you wish to receive an indication how all these people who stand before us are as one man, consider from their very silence and quietness how with all patience, as you see, they do honour to the truth of God, even before they learn it, for they have not yet learned the greater observance which they owe to it. Wherefore I hope, through the mercy of God, that He will accept the religious purpose of their mind towards Him, and will give the palm of victory [SE] to him who preaches the truth, that He may make manifest to them the herald of truth.”
Chapter 20—Common Principles.
Then Simon: “On what subject do you wish the discussion to be held? Tell me, that I also may define what I think, and so the inquiry may begin.”
And Peter [PS] answered: “If indeed, you will do as I think right, I would have it done according to the precept of my Master [TL], who first of all commanded the Hebrew nation, whom He knew to have knowledge of God, and that it is He who made the world, not that they should inquire about Him whom they knew, but that, knowing Him, they should investigate His will and His righteousness; because it is placed in men’s power that, searching into these things, they may find, and do, and observe those things concerning which they are to be judged. Therefore He commanded us to inquire, not whence evil cometh, as you asked just now, but to seek the righteousness of the good God, and His kingdom; and all these things, says He, shall be added to you [AA].”681
Then Simon said: “Since these things are commanded to Hebrews, as having a right knowledge of God, and being of opinion that every one has it in his power to do these things concerning which he is to be judged,--but my opinion differs from theirs,—where do you wish me to begin?”
681 Matthew 6:33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
chapters 21-25
Chapter 21—Freedom of the Will.
Then said Peter [PS]: “I advise that the first inquiry be, whether it be in our power to know whence we are to be judged.”
But Simon said: “Not so; but concerning God, about whom all who are present are desirous to hear.”
Then Peter [PS]: “You admit, then, that something is in the power of the will: only confess this, if it is so, and let us inquire, as you say, concerning God.”
To this Simon answered: “By no means.”
Then Peter [PS] said: “If, then, nothing is in our power, it is useless for us to inquire anything concerning God, since it is not in the power of those who seek to find; hence I said well, that this should be the first inquiry, whether anything is in the power of the will.”682
Then said Simon: “We cannot even understand this that you say, if there is anything in the power of the will.”
But Peter [PS], seeing that he was turning to contention, and, through fear of being overcome, was confounding all things as being in general uncertain, answered: “How then do you know that it is not in the power of man to know anything, since this very thing at least you know?”
682 [Comp. Homilies XI. 8, XIX. 15. But in the Recognitions this topic is more frequently treated. See chap. 26, and elsewhere.—R.]
Chapter 22—Responsibility.
Then Simon said: “I know not whether I know even this; for every one, according as it is decreed to him by fate, either does, or understands, or suffers.”
Simon Magus states that humanity is divided into three classes: the doers, the understanders, and the sufferers. This tripartite separation is similar to Nature’s demarcation of mankind into the thinkers, the virtuous gentlemen, and the mediocre, who can only do one thing well.
Then Peter [PS] said: “See, my brethren, into what absurdities Simon has fallen, who before my coming was teaching that men have it in their power to be wise and to do what they will, but now, driven into a corner by the force of my arguments, he denies that man has any power either of perceiving or of acting; and yet he presumes to profess himself to be a teacher!
But tell me how then God judges according to truth every one for his doings, if men have it not in their own power to do anything? If this opinion be held, all things are torn up by the roots; vain will be the desire of following after goodness; yea, even in vain do the judges of the world administer laws and punish those who do amiss, for they had it not in their power not to sin; vain also will be the laws of nations which assign penalties to evil deeds.”
“Miserable also will those be who laboriously keep righteousness; but blessed those who, living in pleasure, exercise tyranny, living in luxury and wickedness. According to this, therefore, there can be neither righteousness, nor goodness, nor any virtue, nor, as you would have it, any God. But, O Simon, I know why you have spoken thus: truly because you wished to avoid inquiry, lest you should be openly confuted; and therefore you say that it is not in the power of man to perceive or to discern anything. But if this had really been your opinion, you would not surely, before my coming, have professed yourself before the people to be a teacher. I say, therefore, that man is under his own control.”
Then said Simon: “What is the meaning of being under his own control? Tell us.”
To this Peter [PS]: “If nothing can be learned, why do you wish to hear?”
And Simon said: “You have nothing to answer to this.”
[False brethren] came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: Galatians 2:4
Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Galatians 5:1
[Why] is my liberty judged of another man's conscience? 1 Corinthians 10:29
Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Galatians 5:1
[Why] is my liberty judged of another man's conscience? 1 Corinthians 10:29
Chapter 23—Origin of Evil.
Then said Peter [PS]: “I shall speak, not as under compulsion from you, but at the request of the hearers. The power of choice is the sense of the soul, possessing a quality by which it can be inclined towards what acts it wills.”
Then Simon, applauding Peter [PS] for what he had spoken, said: “Truly you have expounded it magnificently and incomparably, for it is my duty to bear testimony to your speaking well. Now if you will explain to me this which I now ask you, in all things else I shall submit to you. What I wish to learn, then, is this: if what God wishes to be, is; and what He does not wish to be, is not. Answer me this.”
Then Peter [PS]: “If you do not know that you are asking an absurd and incompetent question, I shall pardon you and explain; but if you are aware that you are asking inconsequently, you do not well.”
Then Simon said: “I swear by the Supreme Divinity, whatsoever that may be, which judges and punishes those who sin, that I know not what I have said inconsequently, or what absurdity there is in my words, that is, in those that I have just uttered.”
[Saint Paul] found an altar with this inscription, ‘To The Unknown God’. Whom therefore ye ignorantly worship, him declare I unto you. Acts 17:23
Chapter 24—God the Author of Good, Not of Evil.
To this Peter [PS] answered: “Since, then, you confess that you are ignorant, now learn. Your question demanded our deliverance on two matters that are contrary to one another. For every motion is divided into two parts, so that a certain part is moved by necessity, and another by will; and those things which are moved by necessity are always in motion, those which are moved by will, not always. For example, the sun’s motion is performed by necessity to complete its appointed circuit, and every state and service of heaven depends upon necessary motions.”
“But man directs the voluntary motions of his own actions. And thus there are some things which have been created for this end, that in their services they should be subject to necessity, and should be unable to do aught else than what has been assigned to them; and when they have accomplished this service, the Creator of all things, who thus arranged them according to His will, preserves them.”
“But there are other things, in which there is a power of will, and which have a free choice of doing what they will. These, as I have said, do not remain always in that order in which they were created: but according as their will leads them, and the judgment of their mind inclines them, they effect either good or evil; and therefore He hath proposed rewards to those who do well, and penalties to those who do evil.”683
I form the light, and create darkness: I make peace, and create evil [H7451]: I the Lord do all these things. Isaiah 45:7
683 [Comp. Homily XIX. 12. The argument here is far more philosophical.—R.]
683 [Comp. Homily XIX. 12. The argument here is far more philosophical.—R.]
Chapter 25—“Who Hath Resisted His Will?”
“You say, therefore, if God wishes anything to be, it is; and if He do not wish it, it is not.
But if I were to answer that what He wishes is, and what He wishes not is not, you would say that then He wishes the evil things to be which are done in the world, since everything that He wishes is, and everything that He wishes not is not.
But if I had answered that it is not so that what God wishes is, and what He wishes not is not, then you would retort upon me that God must then be powerless, if He cannot do what He wills; and you would be all the more petulant, as thinking that you had got a victory, though had said nothing to the point.
Therefore you are ignorant, O Simon, yea very ignorant, how the will of God acts in each individual case. For some things, as we have said, He has so willed to be, that they cannot be otherwise than as they are ordained by Him; and to these He has assigned neither rewards nor punishments; but those which He has willed to be so that they have it in their power to do what they will, He has assigned to them according to their actions and their wills, to earn either rewards or punishments. Since, therefore, as I have informed you, all things that are moved are divided into two parts, according to the distinction that I formerly stated, everything that God wills is, and everything that He wills not is not.”
chapters 26-30
Chapter 26—No Goodness Without Liberty.
To this Simon answered: “Was not He able to make us all such that we should be good, and that we should not have it in our power to be otherwise?”
Peter [PS] answered: “This also is an absurd question. For if He had made us of an unchangeable nature and incapable of being moved away from good, we should not be really good, because we could not be aught else; and it would not be of our purpose that we were good; and what we did would not be ours, but of the necessity of our nature.”684
Another aspect of our unchangeable nature is that we are human and it seems that mankind cannot be made good, otherwise said: “really good” human beings, by their nature, cannot exist.
“But how can that be called good which is not done of purpose? And on this account the world required long periods, until the number of souls which were predestined to fill it should be completed, and then that visible heaven should be folded up like a scroll, and that which is higher should appear, and the souls of the blessed, being restored to their bodies, should be ushered into light; but the souls of the wicked, for their impure actions being surrounded with fiery spirit [TL], should be plunged into the abyss of unquenchable fire [SE TL], to endure punishments through eternity.
Immortal souls will endure eternal punishments for their temporal and “impure actions”.
Now that these things are so, the true Prophet [TL]. has testified to us; concerning whom, if you wish to know that He is a prophet [TL], I shall instruct you by innumerable declarations. For of those things which were spoken by Him, even now everything that He said is being fulfilled; and those things which He spoke with respect to the future are believed to be about to be fulfilled, for faith is given to the future from those things which have already come to pass.”
Although Saint Peter argues that man cannot be made good, as they will not, due to their nature of goodness, be allowed the opportunity to choose from a range of options, from good to evil. However, in Heaven, it is presumed that the nature of the resurrected will be good, as there will not, presumably, be evil in Heaven. We are told that humanity cannot be made good, yet, the future inhabitants of Heaven will be made good, that is, the reconstituted body and soul will be good, so they do not sin. Therefore, if the future heavenly humanity can be made good, then it seems possible for the present corporeal humanity to be made good also.
Joining modern evangelical Christians, Saint Peter believes that the true Prophet's predictions are “about to be fulfilled”.
684 [Comp. Homily XIX. 15.—R.]
Joining modern evangelical Christians, Saint Peter believes that the true Prophet's predictions are “about to be fulfilled”.
684 [Comp. Homily XIX. 15.—R.]
Chapter 27—The Visible Heaven: Why Made.
But Simon, perceiving that Peter [PS] was clearly assigning a reason from the head of prophecy, from which the whole question is settled, declined that the discourse should take this turn; and thus answered:
“Give me an answer to the questions that I put, and tell me, if that visible heaven is, as you say, to be dissolved, why was it made at first?”
Peter [PS] answered: “It was made for the sake of this present life of men, that there might be some sort of interposition and separation, lest any unworthy one might see the habitation of the celestials [SE] and the abode of God Himself, which are prepared in order to be seen by those only who are of pure heart. 685 But now, that is in the time of the conflict, it has pleased Him that those things be invisible, which are destined as a reward to the conquerers.”
Saint Peter states that the heavens were made for man, as though everything in the cosmos revolves around mankind, either for his benefit or for his enjoyment. We learn that the visible heavens were made to prevent those unworthy individuals from seeing the “celestials” and “the abode of God”.
There are four occurrences of a pure heart in the New Testament: Matthew 5:8, 1Timothy 1:5,
2 Timothy 2:22, and Peter 1:22.
There are four occurrences of a pure heart in the New Testament: Matthew 5:8, 1Timothy 1:5,
2 Timothy 2:22, and Peter 1:22.
Then Simon said: “If the Creator is good, and the world is good, how shall He who is good ever destroy that which is good? But if He shall destroy that which is good, how shall He Himself be thought to be good? But if He shall dissolve and destroy it as evil, how shall He not appear to be evil, who has made that which is evil?”
685 Matthew 5:8. Blessed are the pure in heart: for they shall see God.
Chapter 28—Why to Be Dissolved.
To this Peter replied: “Since we have promised not to run away from your blasphemies, we
endure them patiently, for you shall yourself render an account for the things that you speak. L
Among other things, blasphemies include challenging questions.
Now to him that worketh is the reward not reckoned of grace, but of debt. Romans 4:4
Simon Magus will “render an account” of his works, as his reward is counted of debt, not of grace.
Now to him that worketh is the reward not reckoned of grace, but of debt. Romans 4:4
Simon Magus will “render an account” of his works, as his reward is counted of debt, not of grace.
“Listen now, therefore. If indeed that heaven [singular] which is visible and transient had been made for its own sake, there would have been some reason in what you say, that it ought not to be dissolved. But if it was made not for its own sake, but for the sake of something else, it must of necessity be dissolved, that that for which it seems to have been made may appear. As I might say, by way of illustration, however fairly and carefully the shell of the egg may seem to have been formed, it is yet necessary that it be broken and opened, that the chick may issue from it, and that may appear for which the form of the whole egg seems to have been moulded. So also, therefore, it is necessary that the condition of this world pass away, that that sublimer condition of the heavenly kingdom [TL] may shine forth.”
[In the day of the Lord,] the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
Simon Peter 3:10
In the present age, the “heavenly kingdom” does not shine forth.
Simon Peter 3:10
In the present age, the “heavenly kingdom” does not shine forth.
Chapter 29—Corruptible and Temporary Things Made by the Incorruptible and Eternal.
Then Simon: “It does not seem to me that the heaven [singular], which has been made by God, can be dissolved. For things made by the Eternal One are eternal, while things made by a corruptible one are temporary and decaying.”
Then Peter [PS]: “It is not so. Indeed corruptible and temporary things of all sorts are made by mortal creatures; but the Eternal [TL] does not always make things corruptible, nor always incorruptible; but according to the will of God the Creator, so will be the things which He creates. For the power of God is not subject to law, but His will is law to His creatures.”
God has will, can make choices, and he is called good, however, man, who also has will and the ability to make choices, is not called good. In the first chapter of Genesis, man is not explicitly stated as being “good”, although he is part of everything, for “every thing” that God made “was very good” [Genesis 1:31].
Then Simon answered: “I call you back to the first question. You said now that God is visible to no one; but when that heaven [singular] shall be dissolved, and that superior condition of the heavenly kingdom [TL] shall shine forth, then those who are pure in heart686 shall see God; which statement is contrary to the law, for there it is written that God said, ‘None shall see my face and live [AA].’”687
And the Lord spake unto Moses face to face… Exodus 33:11
686 Matthew 5:8. Blessed are the pure in heart: for they shall see God.
687 Ex. 33:20. And he said, Thou canst not see my face: for there shall no man see me, and live.
686 Matthew 5:8. Blessed are the pure in heart: for they shall see God.
687 Ex. 33:20. And he said, Thou canst not see my face: for there shall no man see me, and live.
Chapter 30—How the Pure in Heart See God.
Then Peter [PS] answered: “To those who do not read the law according to the tradition of Moses, my speech appears to be contrary to it; but I will show you how it is not contradictory.”
There is a tradition of Moses that interprets the written law and this supplement resolves the obvious contradictions in the Torah.
God is seen by the mind, not by the body; by the spirit, not by the flesh. Whence also angels, who are spirits, see God; and therefore men, as long as they are men, cannot see Him. But after the resurrection of the dead, when they shall have been made like the angels,688 they shall be able to see God.
When he states that the mind, not the body, sees God, Saint Peter seems to suggest that God is imagery, as seeing God is a function of the mind.
“And thus my statement is not contrary to the law; neither is that which our Master [TL] said, ‘Blessed are they of a pure heart, for they shall see God [AA].’ 689 For He showed that a time shall come in which of men shall be made angels, who in the spirit of their mind shall see God."
There is a difference between being “made like the angels” and being “made angels”. Perhaps Saint Peter misspoke, “due to the rapidity of his discourses, and the impetus of the Spirit which is in him.” [Irenaeus, Against Heresy, Book 3, chapter 7]
[Flesh] and blood cannot inherit the kingdom of God… 1 Corinthians 15:50
[Saint Stephen, Acts 6:9] looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, Acts 7:55
Saint Stephen saw the glory of God and Jesus standing with his mind.
[Christ is] at the right hand of God … Romans 8:34
[Christ] sitteth on the right hand of God. Colossians 2:1
[Flesh] and blood cannot inherit the kingdom of God… 1 Corinthians 15:50
[Saint Stephen, Acts 6:9] looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, Acts 7:55
Saint Stephen saw the glory of God and Jesus standing with his mind.
[Christ is] at the right hand of God … Romans 8:34
[Christ] sitteth on the right hand of God. Colossians 2:1
After these and many similar sayings, Simon began to assert with many oaths, saying: “Concerning one thing only render me a reason, whether the soul is immortal, and I shall submit to your will in all things. But let it be to-morrow, for to-day it is late.”
When therefore Peter [PS] began to speak, Simon went out, and with him a very few of his associates; and that for shame. But all the rest, turning to Peter, on bended knees prostrated themselves before him; and some of those who were afflicted with diverse sicknesses, or invaded by demons, were healed by the prayer of Peter [PS], and departed rejoicing, as having obtained at once the doctrine of the true God, and also His mercy. When therefore the crowds had withdrawn, and only we his attendants remained with him, we sat down on couches placed on the ground, each one recognising his accustomed place, and having taken food, and given thanks to God, we went to sleep.
688 Matthew 22:30. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
689 Matthew 5:8. Blessed are the pure in heart: for they shall see God.
689 Matthew 5:8. Blessed are the pure in heart: for they shall see God.
chapters 31-35
Chapter 31—Diligence in Study.
But on the following day, Peter [PS], as usual, rising before dawn, found us already awake and ready to listen; and thus began: “I entreat you, my brethren and fellow-servants [TL], that if any of you is not able to wake, he should not torment himself through respect to my presence, because sudden change is difficult; but if for a long time one gradually accustoms himself, that will not be distressing which comes of use. For we had not all the same training; although in course of time we shall be able to be moulded into one habit, for they say that custom holds the place of a second nature.
But I call God to witness that I am not offended, if any one is not able to wake; but rather by this, if, when any one sleeps all through the night, he does not in the course of the day fulfil that which he omitted in the night. For it is necessary to give heed intently and unceasingly, to the study of doctrine, that our mind may be filled with the thought of God only: because in the mind which is filled with the thought of God, no place will be given to the wicked one [TL].”
Chapter 32—Peter’s Private Instruction.
When Peter [PS] spoke thus to us, every one of us eagerly assured him, that ere now we were awake, being satisfied with short sleep, but that we were afraid to arouse him, because it did not become the disciples to command the master; “and yet even this, O Peter [PS], we had almost ventured to take upon ourselves, because our hearts, agitated with longing for your words, drove sleep wholly from our eyes. But again our affection towards you opposed it, and did not suffer us violently to rouse you.”
Then Peter [PS] said: “Since therefore you assert that you are willingly awake through desire of hearing, I wish to repeat to you more carefully, and to explain in their order, the things that were spoken yesterday without arrangement. And this I propose to do throughout these daily disputations, that by night, when privacy of time and place is afforded, I shall unfold in correct order, and by a straight line of explanation, anything that in the controversy has not been stated with sufficient fulness.”
And then he began to point out to us how the yesterday’s discussion ought to have been conducted, and how it could not be so conducted on account of the contentiousness or the unskilfulness of his opponent; and how therefore he only made use of assertion, and only overthrew what was said by his adversary, but did not expound his own doctrines either completely or distinctly. Then repeating the several matters to us, he discussed them in regular order and with full reason.
Chapter 33—Learners and Cavillers.
But when the day began to be light, after prayer he went out to the crowds and stood in his accustomed place, for the discussion; and seeing Simon standing in the middle of the crowd, he saluted the people in his usual way, and said to them: “I confess that I am grieved with respect to some men, who come to us in this way that they may learn something, but when we begin to teach them, they profess that they themselves are masters, and while indeed they ask questions as ignorant persons, they contradict as knowing ones.
But perhaps some one will say, that he who puts a question, puts it indeed in order that he may learn, but when that which he hears does not seem to him to be right, it is necessary that he should answer, and that seems to be contradiction which is not contradiction, but further inquiry.”
Chapter 34.—Against Order is Against Reason.
“Let such a one then hear this: The teaching of all doctrine has a certain order, and there are some things which must be delivered first, others in the second place, and others in the third, and so all in their order; and if these things be delivered in their order, they become plain; but if they be brought forward out of order, they will seem to be spoken against reason. And therefore order is to be observed above all things, if we seek for the purpose of finding what we seek. For he who enters rightly upon the road, will observe the second place in due order, and from the second will more easily find the third; and the further he proceeds, so much the more will the way of knowledge become open to him, even until he arrive at the city of truth [SE], whither he is bound, and which he desires to reach.
But he who is unskilful, and knows not the way of inquiry, as a traveller in a foreign country, ignorant and wandering, if he will not employ a native of the country as a guide,—undoubtedly when he has strayed from the way of truth, shall remain outside the gates of life [SE], and so, involved in the darkness of black night, shall walk through the paths of perdition [SE]. Inasmuch therefore, as, if those things which are to be sought, be sought in an orderly manner, they can most easily be found, but the unskilful man is ignorant of the order of inquiry, it is right that the ignorant man should yield to the knowing one, and first learn the order of inquiry, that so at length he may find the method of asking and answering.”
Chapter 35—Learning Before Teaching.
To this Simon replied: “Then truth is not the property of all, but of those only who know the art of disputation, which is absurd; for it cannot be, since He is equally the God of all, that all should not be equally able to know His will.”
Then Peter [PS]: “All were made equal by Him, and to all He has given equally to be receptive of truth. But that none of those who are born, are born with education, but education is subsequent to birth, no one can doubt. Since, therefore, the birth of men holds equity in this respect, that all are equally capable of receiving discipline, the difference is not in nature, but in education. Who does not know that the things which any one learns, he was ignorant of before he learned them?”
Regardless of the amount or of the quality of education, half of the general population will always, by necessity, be below average. Nature, not education, divides humanity.
Then Simon said “You say truly.”
Then Peter [PS] said, “If then in those arts which are in common use, one first learns and then teaches, how much more ought those who profess to be the educators of souls, first to learn, and so to teach, that they may not expose themselves to ridicule, if they promise to afford knowledge to others, when they themselves are unskilful?”
Then Simon: “This is true in respect of those arts which are in common use; but in the word of knowledge, as soon as any one has heard, he has learned.”
Simon Magus seems to confound learning, which is applicable to novel situations, with memorization, or the recollection of facts.
chapters 36-40
Chapter 36—Self-Evidence of the Truth.
Then said Peter [PS]: “If indeed one hear in an orderly and regular manner he is able to know what is true; but he who refuses to submit to the rule of a reformed life and a pure conversation, which truly is the proper result of knowledge of the truth, will not confess that he knows what he does know. For this is exactly what we see in the case of some who, abandoning the trades which they learned in their youth, betake themselves to other performances, and by way of excusing their own sloth, begin to find fault with the trade as unprofitable.”
Then Simon: “Ought all who hear to believe that whatever they hear is true?”
Then Peter [PS]: “Whoever hears an orderly statement of the truth, cannot by any means gainsay it, but knows that what is spoken is true, provided he also willingly submit to the rules of life [SE]. But those who, when they hear, are unwilling to betake themselves to good works, are prevented by the desire of doing evil from acquiescing in those things which they judge to be right.”
Saint Peter emphasizes good works and mentions the prevention of doing “evil” and, regardless whether it is “a substance”, or “an accident”, or “an act”, “the whole Hebrew nation” denies the existence of evil.
“Hence it is manifest that it is in the power of the hearers to choose which of the two they prefer. But if all who hear were to obey, it would be rather a necessity of nature, leading all in one way. For as no one can be persuaded to become shorter or taller, because the force of nature does not permit it; so also, if either all were converted to the truth by a word, or all were not converted, it would be the force of nature which compelled all in the one case, and none at all in the other, to be converted.”
Chapter 37—God Righteous as Well as Good.
Then said Simon: “Inform us, therefore, what he who desires to know the truth must first learn.”
Then Peter [PS]: “Before all things it must be inquired what it is possible for man to find out. For of necessity the judgment of God [TL] turns upon this, if a man was able to do good and did it not. And therefore men must inquire whether they have it in their power by seeking to find what is good, and to do it when they have found it; for this is that for which they are to be judged.”
Since men are judged by their works, it is understandable that Saint Peter emphasizes good works.
“But more than this there is no occasion for any one but a prophet [TL] to know: for what is the need for men to know how the world was made? This, indeed, would be necessary to be learned if we had to enter upon a similar construction. But now it is sufficient for us, in order to the worship of God, to know that He made the world; but how He made it is no subject of inquiry for us, because, as I have said, it is not incumbent upon us to acquire the knowledge of that art, as though we were about to make something similar.
The correlation between God and his creation of the world is of such importance to Saint Peter, that one must acknowledge this causality in order to worship God.
But neither are we to be judged for this, why we have not learned how the world was made, but only for that, if we be without knowledge of its Creator. For we shall know that the Creator of the world is the righteous and good God, if we seek Him in the paths of righteousness. For if we only know regarding Him that He is good, such knowledge is not sufficient for salvation [TL]. For in the present life not only the worthy, but also the unworthy, enjoy His goodness and His benefits.”
Knowledge of God’s goodness is not sufficient for salvation. In this world, everyone, the worthy and the unworthy, enjoy the goodness and benefits of God.
“But if we believe Him to be not only good, but also righteous, and if, according to what we believe concerning God, we observe righteousness in the whole course of our life, we shall enjoy His goodness for ever. In a word, to the Hebrews, whose opinion concerning God was that He is only good, our Master [TL] said that they should seek also His righteousness; 690 that is, that they should know that He is good indeed in this present time, that all may live in His goodness, but that He shall be righteous at the day of judgment [TL], to bestow eternal rewards [TL] upon the worthy, from which the unworthy shall be excluded.”
Those who are worthy of eternal rewards must know that God is good and live righteously through good works. The “unwohty” will be “excluded” from enjoy “eternal rewards”.
690 Matthew 6:33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
690 Matthew 6:33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
Chapter 38—God’s Justice Shown at the Day of Judgment.
Then Simon: “How can one and the same being be both good and righteous?”691
Peter [PS] answered: “Because without righteousness, goodness would be unrighteousness; for it is the part of a good God to bestow His sunshine and rain equally on the just and the unjust; 692 but this would seem to be unjust, if He treated the good and the bad always with equal fortune, and were it not that He does it for the sake of the fruits, which all may equally enjoy who are born in this world [SE].
But as the rain given by God equally nourishes the corn and the tares, but at the time of harvest the crops are gathered into the barn, but the chaff or the tares are burnt in the fire,693 so in the day of judgment, when the righteous shall be introduced into the kingdom of heaven [TL], and the unrighteous shall be cast out, then also the justice of God shall be shown.”
From the wording of “the justice of God shall be shown” on the day of judgment, it seems that the justice of God is not always, or consistently, demonstrated in the present world, which would explain why the wicked prosper [Jeremiah 12:1].
“For if He remained for ever alike to the evil and the good, this would not only not be good, but even unrighteous and unjust; that the righteous and the unrighteous [IR] should be held by Him in one order of desert.”
Once again, Saint Peter mentions evil, whose existence the Hebrew nation denies.
Saint Peter describes the spiritual concept of righteousness and unrighteousness by an example from the material world. Saint Peter explains it would be unjust of God to offer one reward to those who are evil and to those who are good. Perhaps the ancients did not have a word expressing the idea of indifference or having a “lack of interest, concern, or sympathy”, although this quality can be found in Nature.
691 [Comp. Homilies XVII. 4, etc., XVIII. 1. The objection is of Gnostic origin.—R.]
692 Matthew 5:45. That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
693 Matthew 3:12. Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Saint Peter describes the spiritual concept of righteousness and unrighteousness by an example from the material world. Saint Peter explains it would be unjust of God to offer one reward to those who are evil and to those who are good. Perhaps the ancients did not have a word expressing the idea of indifference or having a “lack of interest, concern, or sympathy”, although this quality can be found in Nature.
691 [Comp. Homilies XVII. 4, etc., XVIII. 1. The objection is of Gnostic origin.—R.]
692 Matthew 5:45. That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
693 Matthew 3:12. Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Chapter 39—Immortality of the Soul.
Then said Simon: “The one point on which I should wish to be satisfied is, whether the soul is immortal; for I cannot take up the burden of righteousness unless I know first concerning the immortality of the soul; for indeed if it is not immortal, the profession of your preaching cannot stand.”
Saint Peter’s preaching can stand, for if the soul is mortal, then God can reconstitute the deceased soul, and this act would be similar to the manner that the body will be reconstructed for the rewards of the next life.
The emphasis on the immortality of the soul is, in fact, of no consequence to Christianity. It is a pious belief that may be held or dismissed by the faithful. The immortal soul has no basis in a literal interpretation of the Old Testament, for the “soul that sinneth, it shall die”, and neither Christ nor Saint Paul mention it. The immortal soul must either be contentious or inconsequential, as the Roman Church, after centuries of discussion, made it a dogmatic teaching in the year 1512 [Apostolici Regiminis]. In conclusion to this part, the supported existence of Purgatory necessitates an immortal soul that can either be purified after death before its entrance into Heaven or be tormented forever in Hell.
The emphasis on the immortality of the soul is, in fact, of no consequence to Christianity. It is a pious belief that may be held or dismissed by the faithful. The immortal soul has no basis in a literal interpretation of the Old Testament, for the “soul that sinneth, it shall die”, and neither Christ nor Saint Paul mention it. The immortal soul must either be contentious or inconsequential, as the Roman Church, after centuries of discussion, made it a dogmatic teaching in the year 1512 [Apostolici Regiminis]. In conclusion to this part, the supported existence of Purgatory necessitates an immortal soul that can either be purified after death before its entrance into Heaven or be tormented forever in Hell.
Then said Peter [PS]: “Let us first inquire whether God is just; for if this were ascertained, the perfect order of religion would straight-way be established.”
The “perfect order of religion” would be established once one determines that God is just.
Then Simon: “With all your boasting of your knowledge of the order of discussion, you seem to me now to have answered contrary to order; for when I ask you to show whether the soul is immortal, you say that we must first inquire whether God is just.”
Then said Peter [PS]: “That is perfectly right and regular.”
Simon: “I should wish to learn how.”
Chapter 40—Proved by the Success of the Wicked in This Life.
“Listen, then,” said Peter [PS]: “Some men who are blasphemers against God, and who spend their whole life in injustice and pleasure die in their own bed and obtain honourable burial; while others who worship God, and maintain their life frugally with all honesty and sobriety, die in deserted places for their observance of righteousness, so that they are not even thought worthy of burial. Where, then, is the justice of God, if there be no immortal soul to suffer punishment in the future for impious deeds, or enjoy rewards for piety and rectitude?”
Saint Peter assigns blasphemers with seekers of injustice and pleasure and the reason for this association is not evident nor is it explained.
Saint Peter employs questionable reasoning: the immortal soul must exist, otherwise, almost all of humanity would never suffer punishment for their perceived impiousness, but their evil deeds are not mentioned. A lack of punishment for “impious deeds” would be understood to be against the idea of God’s justice.
The existence of the soul has no necessity, as the resurrected body will be rewarded or be punished, not the soul.
Saint Peter employs questionable reasoning: the immortal soul must exist, otherwise, almost all of humanity would never suffer punishment for their perceived impiousness, but their evil deeds are not mentioned. A lack of punishment for “impious deeds” would be understood to be against the idea of God’s justice.
The existence of the soul has no necessity, as the resurrected body will be rewarded or be punished, not the soul.
Then Simon said: “It is this indeed that makes me incredulous, because many well-doers perish miserably, and again many evil-doers finish long lives in happiness.”694
694 [Comp. Homily XIX. 23.—R.]
chapters 41-45
Chapter 41—Cavils of Simon.
Then said Peter [PS]: “This very thing which draws you into incredulity, affords to us a certain conviction that there shall be a judgment.”
The “certain conviction” of a judgment is predicated upon the belief that justice exists and that it, of necessity, must be served, yet, like sin, there is no objective definition of justice.
Credo quia absurdum.
Credo quia absurdum.
“For since it is certain that God is just, it is a necessary consequence that there is another world, in which every one receiving according to his deserts, shall prove the justice of God. But if all men were now receiving according to their deserts, we should truly seem to be deceivers when we say that there is a judgment to come [TL]; and therefore this very fact, that in the present life a return is not made to every one according to his deeds, affords, to those who know that God is just, an indubitable proof that there shall be a judgment.”
Saint Peter states that “it is certain that God is just” without evidence, arguments, or an appeal to authority. From the assertion that God is just, another world becomes necessary and this proposed other world proves the justice of God, where rewards and punishments are meted. Of course, the idea of justice is the basis for this teaching, otherwise the cosmos would be held to be unjust.
Saint Peter acknowledges that justice is not necessarily accorded to one’s deeds in this life and this fact is “indubitable proof” of a future judgment. The belief in justice is the foundation for another life.
Saint Peter acknowledges that justice is not necessarily accorded to one’s deeds in this life and this fact is “indubitable proof” of a future judgment. The belief in justice is the foundation for another life.
Then said Simon: “Why, then, am I not persuaded of it?”
Peter [PS]: “Because you have not heard the true Prophet [TL] saying, ‘Seek first His righteousness, and all these things shall be added to you [AA].’695 “
Then said Simon: “Pardon me if I am unwilling to seek righteousness, before I know if the soul is immortal.”
[Fear] him which is able to destroy both soul and body in hell. Matthew 10:28
Since the soul is able to be destroyed, it cannot be called immortal.
Since the soul is able to be destroyed, it cannot be called immortal.
Then Peter[PS]: “You also pardon me this one thing, because I cannot do otherwise than the Prophet of truth [TL] has instructed me.”
Then said Simon: “It is certain that you cannot assert that the soul is immortal, and therefore you cavil, knowing that if it be proved to be mortal, the whole profession of that religion which you are attempting to propagate will be plucked up by the roots. And therefore, indeed, I commend your prudence, while I do not approve your persuasiveness; for you persuade many to embrace your religion, and to submit to the restraint of pleasure, in hope of future good things; to whom it happens that they lose the enjoyment of things present, and are deceived with hopes of things future. For as soon as they die, their soul shall at the same time be extinguished.”
Simon Magus erroneously believes that Saint Peter’s teachings are dependent upon an immortal soul.
694 [Comp. Homily XIX. 23.—R.]
695 Matthew 6:33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
694 [Comp. Homily XIX. 23.—R.]
695 Matthew 6:33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
Chapter 42—“Full of All Subtlety and All Mischief.”
But Peter [PS], when he heard him speak thus, grinding his teeth, and rubbing his forehead with his hand, and sighing with profound grief, said:696
“Armed with the cunning of the old serpent [SE], you stand forth to deceive souls; and therefore, as the serpent is more subtile than any other beast, you profess that you are a teacher from the beginning.
Simon Magus is charged with deceiving “souls”, not men.
And again, like the serpent you wished to introduce many gods; but now, being confuted in that, you assert that there is no God at all. For by occasion of I know not what unknown God, you denied that the Creator of the world is God, but asserted that He is either an evil being, or that He has many equals, or, as we have said, that He is not God at all. And when you had been overcome in this position, you now assert that the soul is mortal, so that men may not live righteously and uprightly in hope of things to come.
For if there be no hope for the future, why should not mercy be given up, and men indulge in luxury and pleasures, from which it is manifest that all unrighteousness springs?
A possible answer to this rhetorical question is that certain behavior is unreasonable and will be, or should be, avoided.
And while you introduce so impious a doctrine into the miserable life of men [CD], you call yourself pious, and me impious, because, under the hope of future good things, I will not suffer men to take up arms and fight against one another, plunder and subvert everything, and attempt whatsoever lust may dictate.”
Fortunately, for the sake of piety, the edict from Saint Peter’s Church in the year 1512 made the belief in the immortal soul mandatory for the faithful.
Previously, Saint Peter stated that in God’s “world we live and enjoy all things necessary for life”, but now mentions “the miserable life of men”.
Previously, Saint Peter stated that in God’s “world we live and enjoy all things necessary for life”, but now mentions “the miserable life of men”.
“And what will be the condition of that life which you would introduce, that men will attack and be attacked, be enraged and disturbed, and live always in fear?
“I confess to almighty God .. that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do…”
To always live in fear may be the result of believing that one’s thoughts, words, actions, and failings are not worthy before an almighty God, otherwise said, for “everything I long to do, no matter when or where or who, has one thing in common”: it’s a sin.
To always live in fear may be the result of believing that one’s thoughts, words, actions, and failings are not worthy before an almighty God, otherwise said, for “everything I long to do, no matter when or where or who, has one thing in common”: it’s a sin.
For those who do evil to others must expect like evil to themselves. Do you see that you are a leader of disturbance and not of peace, of iniquity and not of equity? But I feigned anger, not because I could not prove that the soul is immortal, but because I pity the souls which you are endeavouring to deceive. I shall speak, therefore, but not as compelled by you; for I know how I should speak; and you will be the only one who wants not so much persuasion as admonition on this subject. But those who are really ignorant of this, I shall instruct as is suitable.”
People who expect evil for evil must believe in karmic justice.
696 [The concluding portion of this discussion (chaps. 42–48) is peculiar alike in its argument and its colloquies.—R.]
696 [The concluding portion of this discussion (chaps. 42–48) is peculiar alike in its argument and its colloquies.—R.]
Chapter 43—Simon’s Subterfuges.
Then says Simon: “If you are angry, I shall neither ask you any questions, nor do I wish to hear you.”
Then Peter [PS]: “If you are now seeking a pretext for escaping, you have full liberty, and need not use any special pretext. For all have heard you speaking all amiss, and have perceived that you can prove nothing, but that you only asked questions for the sake of contradiction; which any one can do. For what difficulty is there in replying, after the clearest proofs have been adduced, ‘You have said nothing to the purpose?’ But that you may know that I am able to prove to you in a single sentence that the soul is immortal, I shall ask you with respect to a point which all know; answer me, and I shall prove to you in one sentence that it is immortal.”
Then Simon, who had thought that he had got, from the anger of Peter [PS], a pretext for departing, stopped on account of the remarkable promise that was made to him, and said: “Ask me then, and I shall answer you what all know, that I may hear in a single sentence, as you have promised, how the soul is immortal.”
Chapter 44—Sight or Hearing?
Then Peter [PS]: “I shall speak so that it may be proved to you before all the rest. Answer me, therefore, which of the two can better persuade an incredulous man, seeing or hearing?”
Then Simon said: “Seeing.”
So then faith cometh by hearing, and hearing by the word of God. Romans 10:17
[Received] ye the Spirit by the works of the law, or by the hearing of faith? Galatians 3:2
For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. Simon Peter 2:6
[Received] ye the Spirit by the works of the law, or by the hearing of faith? Galatians 3:2
For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds. Simon Peter 2:6
Then Peter [PS]: “Why then do you wish to learn from me by words, what is proved to you by the thing itself and by sight?”
Then Simon: “I know not what you mean.”
Then Peter [PS]: “If you do not know, go now to your house, and entering the inner bed-chamber you will see an image placed, containing the figure of a murdered boy clothed in purple; ask him, and he will inform you either by hearing or seeing. For what need is there to hear from him if the soul is immortal, when you see it standing before you? For if it were not in being, it assuredly could not be seen. But if you know not what image I speak of, let us straightway go to your house, with ten other men, of those who are here present.”697
Simon Magus does not have the corpse of the boy, nor any part of the body, but an image. ‘I have,’ said he [Simon Magus], ‘made the soul of a boy, unsullied and violently slain, and invoked by unutterable adjurations, to assist me; and by it all is done that I command.’ [Book 2 Chapter 13]
Now Herod the tetrarch heard of all that was done by him [Jesus, 8:50]: and he was perplexed, because that it was said of some, that John was risen from the dead; Luke 9:7
Some people said that Jesus was able to perform miracles because he possessed the soul of John the Baptist. Of course, John the Baptist was holy from his mother’s womb and violently slain.
697 [Comp. book ii. 15 and Homily II. 26.—R.]
Now Herod the tetrarch heard of all that was done by him [Jesus, 8:50]: and he was perplexed, because that it was said of some, that John was risen from the dead; Luke 9:7
Some people said that Jesus was able to perform miracles because he possessed the soul of John the Baptist. Of course, John the Baptist was holy from his mother’s womb and violently slain.
697 [Comp. book ii. 15 and Homily II. 26.—R.]
Chapter 45—A Home-Thrust.
But Simon hearing this, and being smitten by his conscience, changed colour and became bloodless; for he was afraid, if he denied it, that his house would be searched, or that Peter [PS] in his indignation would betray him more openly, and so all would learn what he was.
Thus he answered: “I beseech thee, Peter [PS], by that good God who is in thee, to overcome the wickedness that is in me.”
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me… Galatians 2:20
The Galatians received Saint Paul “even as Christ Jesus”, possibly because Saint Paul has the marks of Christ on his body [Galatians 4:14, 6:17].
Just as Simon Magus recognizes that the good God is in Saint Peter, so the Galatians welcome Saint Paul as Christ Jesus.
The Galatians received Saint Paul “even as Christ Jesus”, possibly because Saint Paul has the marks of Christ on his body [Galatians 4:14, 6:17].
Just as Simon Magus recognizes that the good God is in Saint Peter, so the Galatians welcome Saint Paul as Christ Jesus.
“Receive me to repentance, and you shall have me as an assistant in your preaching. For now I have learned in very deed that you are a prophet [TL] of the true God, and therefore you alone know the secret and hidden things of men.”698
[Simon] believed also: and when he was baptized, he continued with Philip… Acts 8:13
[Simon] said, “Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” Acts 8:24
[Simon] said, “Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” Acts 8:24
Then said Peter [PS]: “You see, brethren, Simon seeking repentance; in a little while you shall see him returning again to his infidelity. For, thinking that I am a prophet [TL], forasmuch as I have disclosed his wickedness, which he supposed to be secret and hidden, he has promised that he will repent. But it is not lawful for me to lie, nor must I deceive, whether this infidel be saved or not saved. For I call heaven and earth to witness, that I spoke not by a prophetic spirit [TL] what I said, and what I intimated, as far as was possible, to the listening crowds; but I learned from some who once were his associates in his works, but have now been converted to our faith, what things he did in secret. Therefore I spoke what I knew, not what I foreknew.”
Saint Peter mistakenly states “I spoke what I knew”, not the accurate “I spoke what I was told”.
698 Evidently parodied from Acts 8:18–24. This incident is peculiar to the Recognitions.—R.]
698 Evidently parodied from Acts 8:18–24. This incident is peculiar to the Recognitions.—R.]
chapters 46-50
Chapter 46—Simon’s Rage.
But when Simon heard this, he assailed Peter [PS] with curses and reproaches, saying: “Oh most wicked and most deceitful of men, to whom fortune, not truth, hath given the victory. But I sought repentance not for defect of knowledge, but in order that you, thinking that by repentance I should become your disciple, might entrust to me all the secrets of your profession, and so at length, knowing them all, I might confute you.”
[Simon] Saying, “Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.” Acts 8:19
“But as you cunningly understood for what reason I had pretended penitence, and acquiesced as if you did not understand my stratagem, that you might first expose me in presence of the people as unskilful, then foreseeing that being thus exposed to the people, I must of necessity be indignant, and confess that I was not truly penitent, you anticipated me, that you might say, that I should, after my penitence, again return to my infidelity, that you might seem to have conquered on all sides, both if I continued in the penitence which I had professed, and if I did not continue; and so you should be believed to be wise, because you had foreseen these things, while I should seem to be deceived, because I did not foresee your trick. But you foreseeing mine, have used subtlety and circumvented me. But, as I said, your victory is the result of fortune, not of truth: yet I know why I did not foresee this; because I stood by you and spoke with you in my goodness, and bore patiently with you. But now I shall show you the power of my divinity, so that you shall quickly fall down and worship me.”
Chapter 47—Simon’s Vaunt.
“I am the first power, who am always, and without beginning.699 But having entered the womb of Rachel, I was born of her as a man, that I might be visible to men. I have flown through the air; I have been mixed with fire, and been made one body with it; I have made statues to move; I have animated lifeless things; I have made stones bread; I have flown from mountain to mountain; I have moved from place to place, upheld by angels’ hands, and have lighted on the earth. Not only have I done these things; but even now I am able to do them, that by facts I may prove to all, that I am the Son of God, enduring to eternity, and that I can make those who believe on me endure in like manner for ever. But your words are all vain; nor can you perform any real works such as I have now mentioned, as he also who sent you is a magician, who yet could not deliver himself from the suffering of the cross.”
In the Canonical Gospels, the Pharisees did not accuse Jesus of being a magician, however, Jesus was accused of being a Samaritan and possessing a demon and he denied having a demon. John 8:48
[We] preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
1 Corinthians 1:23
699 [Compare with this chapter book ii. 9, 14; Homily II. 32.—R.]
[We] preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
1 Corinthians 1:23
699 [Compare with this chapter book ii. 9, 14; Homily II. 32.—R.]
Chapter 48.—Attempts to Create a Disturbance.
To this speech of Simon, Peter [PS] answered: “Do not meddle with the things that belong to others; for that you are a magician, you have confessed and made manifest by the very deeds that you have done; but our Master [TL], who is the Son of God [TL] and of man, is manifestly good; and that he is truly the Son of God [TL] has been told, and shall be told to those to whom it is fitting. But if you will not confess that you are a magician, let us go, with all this multitude, to your house, and then it will be evident who is a magician.”
While Peter [PS] was speaking thus, Simon began to assail him with blasphemies and curses, that he might make a riot, and excite all so that he could not be refuted, and that Peter [PS], withdrawing on account of his blasphemy, might seem to be overcome. But he stood fast, and began to charge him more vehemently.
Chapter49—Simon’s Retreat.
Then the people in indignation cast Simon from the court, and drove him forth from the gate of the house; and only one person followed him when he was driven out.700 Then silence being obtained, Peter [PS] began to address the people in this manner:
“You ought, brethren, to bear with wicked men patiently; knowing that although God could cut them off, yet He suffers them to remain even till the day appointed, in which judgment shall pass upon all [TL]. Why then should not we bear with those whom God suffers? Why should not we bear with fortitude the wrongs that they do to us, when He who is almighty does not take vengeance on them, that both His own goodness and the impiety of the wicked may be known? But if the wicked one [TL] had not found Simon to be his minister, he would doubtless have found another: for it is of necessity that in this life offences come, ‘but woe to that man by whom they come [AA];’701 and therefore Simon is rather to be mourned over, because he has become a choice vessel for the wicked one [SE], which undoubtedly would not have happened had he not received power over him for his former sins. For why should I further say that he once believed in our Jesus, and was persuaded that souls are immortal?702
There is no indication in the New Testament that Simon Magus stopped believing in Jesus, nor does the New Testament state that Simon Magus believed in the immortality of the soul [Acts 8:13].
Although in this he is deluded by demons, yet he has persuaded himself that he has the soul of a murdered boy ministering to him in whatever he pleases to employ it in; in which truly, as I have said, he is deluded by demons, and therefore I spoke to him according to his own ideas: for he has learned from the Jews, that judgment and vengeance are to be brought forth against those who set themselves against the true faith, and do not repent. But here are men to whom, as being perfect in crimes, the wicked one [TL] appears, that he may deceive them, so that they may never be turned to repentance.”
Jews teach that judgment and vengeance are for those against the “true faith”. Of course, those who are either ignorant of or indifferent to Judaism, which constitutes the majority of humanity, are not identical to those who are against it.
700 [This account of the close of the discussion is peculiar to the Recognitions.—R.]
701 Matthew 18:7. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
702 Acts 8:13. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
700 [This account of the close of the discussion is peculiar to the Recognitions.—R.]
701 Matthew 18:7. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
702 Acts 8:13. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
Chapter 50—Peter’s Benediction.
“You therefore who are turned to the Lord by repentance, bend to Him your knees.”
When he had said this, all the multitude bent their knees to God; and Peter [PS], looking towards heaven, prayed for them with tears that God, for His goodness, would deign to receive those betaking themselves to Him. And after he had prayed and had instructed them to meet early the next day, he dismissed the multitude. Then according to custom, having taken food, we went to sleep.
chapters 51-55
Chapter 51—Peter’s Accessibility.
Peter [PS], therefore, rising at the usual hour of the night, found us waking; and when, saluting us, in his usual manner, he had taken his seat, first of all Niceta, said: “If you will permit me, my lord Peter [PS], I have something to ask of you.”
Then Peter [PS] said: “I permit not only you, but all, and not only now, but always, that every one confess what moves him, and the part in his mind that is pained, in order that he may obtain healing. For things which are covered with silence, and are not made known to us, are cured with difficulty, like maladies of long standing; and therefore, since the medicine of seasonable and necessary discourse cannot easily be applied to those who keep silence, every one ought to declare in what respect his mind is feeble through ignorance. But to him who keeps silence, it belongs to God alone to give a remedy. We indeed also can do it, but by the lapse of a long time. For it is necessary than the discourse of doctrine, proceeding in order from the beginning, and meeting each single question, should disclose all things, and resolve and reach to all things, even to that which every one required in his mind; but that, as I have said, can only be done in the course of a long time. Now, then, ask what you please.”
Chapter 52—False Signs and Miracles.
Then Niceta said: “I give you abundant thanks, O most clement Peter [PS]; but this is what I desire to learn, how Simon, who is the enemy of God, is able to do such and so great things? For indeed he told no lie in his declaration of what he has done.”
To this the blessed Peter [IR PS] thus answered: “God, who is one and true, has resolved to prepare good and faithful friends for His first begotten [TL]; but knowing that none can be good, unless they have in their power that perception by which they may become good, that they may be of their own intent what they choose to be,—and otherwise they could not be truly good, if they were kept in goodness not by purpose, but by necessity,—has given to every one the power of his own will, that he may be what he wishes to be. And again, foreseeing that that power of will would make some choose good things and others evil, and so that the human race would necessarily be divided into two classes, He has permitted each class to choose both a place and a king, whom they would.
Hear, O Israel: The LORD our God, the LORD is One. Deuteronomy 6:4
By Saint Peter’s teachings, the faithful will interpret humanity as either those who choose good things or choose evil things.
By Saint Peter’s teachings, the faithful will interpret humanity as either those who choose good things or choose evil things.
For the good King rejoices in the good, and the wicked one in the evil. And although I have expounded those things more fully to you, O Clement, in that treatise in which I discoursed on predestination and the end, yet it is fitting that I should now make clear to Niceta also, as he asks me, what is the reason than [sic] Simon, whose thoughts are against God, is able to do so great marvels.”
Chapter 53—Self-Love the Foundation of Goodness.
“First of all, then, he is evil, in the judgment of God, who will not inquire what is advantageous to himself.
Saint Peter provides a definition for evil that is predicated upon the existence of God.
For how can any one love another, if he does not love himself? Or to whom will that man not be an enemy, who cannot be a friend to himself? In order, therefore, that there might be a distinction between those who choose good and those who choose evil, God has concealed that which is profitable to men, i.e., the possession of the kingdom of heaven [TL], and has laid it up and hidden it as a secret treasure, so that no one can easily attain it by his own power or knowledge.”
God has hidden the Kingdom of Heaven from men so there will be two classes of people; those who choose good and those who choose evil. According to Saint Peter, it is difficult to attain the Kingdom of Heaven by one’s own power or knowledge.
“Yet He has brought the report of it, under various names and opinions, through successive generations, to the hearing of all: so that whosoever should be lovers of good, hearing it, might inquire and discover what is profitable and salutary to them; but that they should ask it, not from themselves, but from Him who has hidden it, and should pray that access and the way of knowledge [TL] might be given to them: which way is opened to those only who love it above all the good things of this world; and on no other condition can any one even understand it, however wise he may seem; but that those who neglect to inquire what is profitable and salutary to themselves, as self-haters and self-enemies, should be deprived of its good things, as lovers of evil things.”
The Kingdom of Heaven has been brought to man by God under “various names and opinions”, therefore, the Kingdom of Heaven is an ambiguous term.
And desired of him [the high priest, v.1] letters to Damascus to the synagogues, that if he [Saul, v.1] found any of this way, [G3598] … he might bring them bound unto Jerusalem. Acts 9:2
[Apollos, v.24] began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way [G3598] of God more perfectly.
Acts 18:26
And I [Paul, Acts 21:40] persecuted this way [G3598] unto the death, binding and delivering into prisons both men and women. Acts 22:4
But this I [Saint Paul, v.10] confess unto thee, that after the way [G3598] which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: Acts 24:14
[Timotheus] shall bring you into remembrance of my ways [G3598] which be in Christ, as I teach every where in every church. 1 Corinthians 4:17
It seems that “the way”, also “this way”, “the way of God”, and “my ways” are technical terms for the Kingdom of God.
And desired of him [the high priest, v.1] letters to Damascus to the synagogues, that if he [Saul, v.1] found any of this way, [G3598] … he might bring them bound unto Jerusalem. Acts 9:2
[Apollos, v.24] began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way [G3598] of God more perfectly.
Acts 18:26
And I [Paul, Acts 21:40] persecuted this way [G3598] unto the death, binding and delivering into prisons both men and women. Acts 22:4
But this I [Saint Paul, v.10] confess unto thee, that after the way [G3598] which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: Acts 24:14
[Timotheus] shall bring you into remembrance of my ways [G3598] which be in Christ, as I teach every where in every church. 1 Corinthians 4:17
It seems that “the way”, also “this way”, “the way of God”, and “my ways” are technical terms for the Kingdom of God.
Chapter 54—God to Be Supremely Loved.
“It behoves, therefore, the good to love that way [TL] above all things, that is, above riches, glory, rest, parents, relatives, friends, and everything in the world.”
Based on Saint Peter’s description, the Gentle Reader may interpret “that way” as philosophy, especially if “glory” is synonymous with worldly opinions. Of course, substituting “the Kingdom of Heaven” for “that way” is also understandable.
“But he who perfectly loves this possession of the kingdom of heaven [TL], will undoubtedly cast away all practice of evil habit, negligence, sloth, malice, anger, and such like.”
Once again, the virtues of philosophy seems to overlap with the Kingdom of Heaven.
“For if you prefer any of these to it, as loving the vices of your own lust more than God, you shall not attain to the possession of the heavenly kingdom [IR TL]; for truly it is foolish to love anything more than God. For whether they be parents, they die; or relatives, they do not continue; or friends, they change. But God alone is eternal, and abideth unchangeable.”
Philosophers seek the eternal and unchanging, which will be described under various names, as the eternal is the basis for their standard of reference and the values derived from it.
“He, therefore, who will not seek after that which is profitable [TL] to himself, is evil, to such an extent that his wickedness exceeds the very prince of impiety [SE]. For he abuses the goodness of God to the purpose of his own wickedness, and pleases himself; but the other neglects the good things of his own salvation [TL], that by his own destruction he may please the evil one [TL].”
It is more difficult to love something that the human mind cannot conceive of and cannot know of, that is, something eternal, always existing, and unchanging, than to find the hidden Kingdom of Heaven.
Since the destruction of individuals pleases “the evil one”, one speculates what emotions “the evil one” feels when sinners are tormented eternally.
Since the destruction of individuals pleases “the evil one”, one speculates what emotions “the evil one” feels when sinners are tormented eternally.
Chapter 55—Ten Commandments Corresponding to the Plagues of Egypt.
“On account of those, therefore, who by neglect of their own salvation [TL] please the evil one [TL], and those who by study of their own profit [TL] seek to please the good One [TL], ten things have been prescribed as a test to this present age, according to the number of the ten plagues which were brought upon Egypt.
The “evil one” is also pleased by those who neglect their own salvation.
For when Moses, according to the commandment of God, demanded of Pharaoh that he should let the people go, and in token of his heavenly commission showed signs, his rod being thrown upon the ground was turned into a serpent [AA].703 And when Pharaoh could not by these means be brought to consent, as having freedom of will [TL], again the magicians seemed to do similar signs, by permission of God, that the purpose of the king might be proved from the freedom of his will [TL], whether he would rather believe the signs wrought by Moses, who was sent by God, or those which the magicians rather seemed to work than actually wrought.”
Saint Peter offers a nuanced interpretation between what “seemed to work” and what “actually” worked and, as the results were identical, the reader must accept Saint Peter’s explanation.
“For truly he ought to have understood from their very name that they were not workers of truth, because they were not called messengers of God, but magicians, as the tradition [AE] also intimates.”
Saint Peter engages in a sham argument when he declares that Pharaoh should have known that his servants were not “messengers of God”, since they were called “magicians”. The parallel between Moses and the magicians and Apostle Saint Peter and Simon Magus is obvious. Finally, since Saint Peter does not identify the tradition that intimates that the workers were magicians and not messengers of God, the reader cannot be certain.
“Moreover, they seemed to maintain the contest up to a certain point, and afterwards they confessed of themselves, and yielded to their superior [AA].704 Therefore the last plague is inflicted [AA],705 the destruction of the first-born, and then Moses is commanded to consecrate the people by the sprinkling of blood; and so, gifts being presented, with much entreaty he is asked to depart with the people.”
703 Exodus 7, 8.
704 Exodus 8:19. Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had said.
705 Exodus 12.
704 Exodus 8:19. Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had said.
705 Exodus 12.
chapters 56-60
Chapter 56—Simon Resisted Peter, as the Magicians Moses.
“In a similar transaction I see that I am even now engaged. For as then, when Moses exhorted the king to believe God, the magicians opposed him by a pretended exhibition of similar signs, and so kept back the unbelievers from salvation; so also now, when I have come forth to teach all nations to believe in the true God, Simon the magician resists me, acting in opposition to me, as they also did in opposition to Moses; in order that whosoever they be from among the nations that do not use sound judgment, they may be made manifest; but that those may be saved [TL] who rightly distinguish signs from signs.”
[By] God's power I was made an apostle to the Gentiles, just as Peter [PS] was made an apostle to the Jews. Galatians 2:8
It is necessary for the hearers and observers to use “sound judgment” to determine if the speaker teaches “the true God”, so they “may be saved”. Since the foundation of this “sound judgment” is presumably the Law, it is highly unlikely that any of the Gentiles will be able to discern between the signs.
It is necessary for the hearers and observers to use “sound judgment” to determine if the speaker teaches “the true God”, so they “may be saved”. Since the foundation of this “sound judgment” is presumably the Law, it is highly unlikely that any of the Gentiles will be able to discern between the signs.
While Peter [PS] thus spoke, Niceta answered: “I beseech you that you would permit me to state whatever occurs to my mind.”
Then Peter [PS], being delighted with the eagerness of his disciples, said: “Speak what you will.”
Chapter 57.—Miracles of the Magicians.
Then said Niceta: “In what respect did the Egyptians sin in not believing Moses, since the magicians wrought like signs, even although they were done rather in appearance than in truth? For if I had been there then, should I not have thought, from the fact that the magicians did like things to those which Moses did, either that Moses was a magician, or that the magicians wrought their signs by divine commission?”
Niceta observes that since Moses and the servants performed identical signs, then the reasonable conclusion is that either both are magicians or both are under “divine commission”.
“For I should not have thought it likely that the same things could be effected by magicians, even in appearance, which he who was sent by God performed. And now, in what respect do they sin who believe Simon, since they see him do so great marvels? Or is it not marvellous to fly through the air, to be so mixed with fire as to become one body with it, to make statues walk, brazen dogs bark, and other such like things, which assuredly are sufficiently wonderful to those who know not how to distinguish? Yea, he has also been seen to make bread of stones. But if he sins who believes those who do signs, how shall it appear that he also does not sin who has believed our Lord for His signs and works of power?”
The list of Simon Magus’ abilities is an inexact repetition of chapter 47.
Niceta observes that Simon Magus does signs and works of power, just as the Lord did, and inquires why the followers of Simon Magus are sinners, while the followers of the Lord are not deemed sinners.
Niceta observes that Simon Magus does signs and works of power, just as the Lord did, and inquires why the followers of Simon Magus are sinners, while the followers of the Lord are not deemed sinners.
Chapter 58—Truth Veiled with Love.
Then said Peter [PS]: “I take it well that you bring the truth to the rule, and do not suffer hindrances of faith to lurk in your soul [SE]. For thus you can easily obtain the remedy. Do you remember that I said, that the worst of all things is when any one neglects to learn what is for his good?”
“First of all, then, he is evil, in the judgment of God, who will not inquire what is advantageous to himself.” Chapter 53
Niceta answered: “I remember.”
Then Peter [PS]: “And again, that God has veiled His truth [TL], that He may disclose it to those who faithfully follow Him?”
God has hidden his truth and this is only known to those who faithfully follow him. Of course, one can only follow God if one is fortunate to be exposed to a revealed religion.
“Neither,” said Niceta, “have I forgotten this.”
Then said Peter [PS]: “What think you then? That God has buried His truth deep in the earth, and has heaped mountains upon it, that it may be found by those only who are able to dig down into the depths? It is not so; but as He has surrounded the mountains and the earth with the expanse of heaven, so hath He veiled the truth with the curtain of His own love [SE], that he alone may be able to reach it, who has first knocked at the gate of divine love [SE].
God hides the truth with the curtain of his love and one must knock at the gate of divine love before reaching the truth.
Chapter 49—Good and Evil in Pairs.
“For, as I was beginning to say,706 God has appointed for this world certain pairs; and he who comes first of the pairs is of evil, he who comes second, of good.”
Saint Peter does not explain why, in his pairings, the evil one is first.
“And in this is given to every man an occasion of right judgment, whether he is simple or prudent. For if he is simple, and believes him who comes first, though moved thereto by signs and prodigies, he must of necessity, for the same reason, believe him who comes second; for he will be persuaded by signs and prodigies, as he was before.”
People who believe in signs will, by “necessity”, be persuaded by both workers of prodigies.
“When he believes this second one, he will learn from him that he ought not to believe the first, who comes of evil; and so the error of the former is corrected by the emendation of the latter.”
If both workers are evil, then the people will be deceived regardless of which worker they believe.
“But if he will not receive the second, because he has believed the first, he will deservedly be condemned as unjust; for unjust it is, that when he believed the first on account of his signs, he will not believe the second, though he bring the same, or even greater signs.”
“But if he has not believed the first, it follows that he may be moved to believe the second. For his mind has not become so completely inactive but that it may be roused by the redoubling of marvels.”
“But if he is prudent, he can make distinction of the signs. And if indeed he has believed in the first, he will be moved to the second by the increase in the miracles, and by comparison he will apprehend which are better; although clear tests of miracles are recognised by all learned men, as we have shown in the regular order of our discussion.”
“But if any one, as being whole and not needing a physician, is not moved to the first, he will be drawn to the second by the very continuance of the thing, and will make a distinction of signs and marvels after this fashion;—he who is of the evil one [TL], the signs that he works do good to no one; but those which the good man worketh are profitable [TL] to men.”
After a thorough but pedantic explanation, Saint Peter states that signs that do not benefit men are not from God. Therefore, Simon Magus flying from mountain to mountain and causing brazen dogs to bark and the like are amazing, but as they do not “confer some good” on men, it follows that he is a deceiver.
And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. 2 Kings 1:10
Fifty one men benefited by Elijah being a prophet of God.
The two witnesses will prophecy for three and half years and there will be no rain [Revelation 11:3,6]. It seems that a multi year drought is beneficial in some mysterious manner.
706 [The substance of chaps. 59, 60, occurs in Homily II. 33, 34, just before the postponement of the discussion with Simon.—R.]
And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. 2 Kings 1:10
Fifty one men benefited by Elijah being a prophet of God.
The two witnesses will prophecy for three and half years and there will be no rain [Revelation 11:3,6]. It seems that a multi year drought is beneficial in some mysterious manner.
706 [The substance of chaps. 59, 60, occurs in Homily II. 33, 34, just before the postponement of the discussion with Simon.—R.]
Chapter 60—Uselessness of Pretended Miracles.
“For tell me, I pray you, what is the use of showing statues walking, dogs of brass or stone barking, mountains dancing, of flying through the air, and such like things, which you say that Simon did? But those signs which are of the good One [TL], are directed to the advantage of men, as are those which were done by our Lord, who gave [1] sight to the blind and [2] hearing to the deaf, [3] raised up the feeble and the lame, [4] drove away sicknesses and demons, [5] raised the dead, and did [6] other like things, as you see also that I do.”
Saint Peter, like “the good One”, does good works which benefit mankind.
“Those signs, therefore, which make for the benefit of men, and confer some good upon them, the wicked one [TL] cannot do, excepting only at the end of the world. For then it shall be permitted him to mix up with his signs some good ones, as the expelling of demons or the healing of diseases; by this means going beyond his bounds, and being divided against himself, and fighting against himself, he shall be destroyed.”
And he [another beast, v.11] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13
Of course, “the wicked one” will not “be destroyed” by “fighting against himself”, but by the coming of the Lord [2 Thessalonians 2:8].
Those additional “miracles” of the second Beast are not explained in the fourteenth verse. Revelations does not mention whether the False Prophet or the Beast do wonders that benefit man. This lack of warning in Revelation to the reader regarding the mixing up “his sign” with “good ones” may explain why so many people wonder after the Beast [Revelation 13:3-4].
Of course, “the wicked one” will not “be destroyed” by “fighting against himself”, but by the coming of the Lord [2 Thessalonians 2:8].
Those additional “miracles” of the second Beast are not explained in the fourteenth verse. Revelations does not mention whether the False Prophet or the Beast do wonders that benefit man. This lack of warning in Revelation to the reader regarding the mixing up “his sign” with “good ones” may explain why so many people wonder after the Beast [Revelation 13:3-4].
“And therefore the Lord has foretold, that in the last times [TL] there shall be such temptation, that, if it be possible, the very elect shall be deceived; that is to say, that by the marks of signs being confused, even those must be disturbed who seem to be expert in discovering spirits and distinguishing miracles.”
For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Matthew 24:24
chapters 61-65
Chapter 61—Ten Pairs.
“The ten pairs707 of which we have spoken have therefore been assigned to this world from the beginning of time. Cain and Abel were one pair. The second was the giants and Noah; the third, Pharaoh and Abraham; the fourth, the Philistines and Isaac; the fifth, Esau and Jacob; the sixth, the magicians and Moses the lawgiver; the seventh, the tempter [TL] and the Son of man [TL]; the eighth, Simon and I, Peter; the ninth, all nations, and he who shall be sent to sow the word among the nations; the tenth, Antichrist and Christ. Concerning these pairs we shall give you fuller information at another time.”
Saint Peter is specific in his list of ten pairs, even adding the title of “the lawgiver” to Moses, so there is no doubt to which Moses he is referring, however, it is not clear “who shall be sent to sow the word”; Enoch is a candidate, as he did not die [Genesis 5:24].
When Peter [PS] spoke thus, Aquila said: “Truly there is need of constant teaching, that one may learn what is true about everything.”
Aquila’s opinion that “constant teaching” is needed can be understood as being synonymous with “job security” [1 Corinthians 9:14].
707 [On the doctrine of pairs compare Homily II. 15, etc., 33; III. 23.—R.]
When Peter [PS] spoke thus, Aquila said: “Truly there is need of constant teaching, that one may learn what is true about everything.”
Aquila’s opinion that “constant teaching” is needed can be understood as being synonymous with “job security” [1 Corinthians 9:14].
707 [On the doctrine of pairs compare Homily II. 15, etc., 33; III. 23.—R.]
Chapter 62—The Christian Life.
But Peter [PS] said: “Who is he that is earnest toward instruction, and that studiously inquires into every particular, except him who loves his own soul to salvation [SE], and renounces all the affairs of this world, that he may have leisure to attend to the word of God [TL] only?”
Saint Peter’s rhetorical question regarding individuals who “studiously inquires into every particular”, whether under the earth, on the earth, or above the earth, can be mentally answered by the Gentle Researcher.
“Such is he whom alone the true Prophet [TL] deems wise, even he who sells all that he has and buys the one true pearl [SE AA],708 who understands what is the difference between temporal things and eternal, small and great, men and God.”
Anyone can understand the difference between temporal things and eternal things, yet mankind, as a whole, has no experience with eternal things or the contemplation of the Divine Essence.
“For he understands what is the eternal hope [TL] in presence of the true and good God. But who is he that loves God, save him who knows His wisdom?”
The Old Testament repeatedly illustrates the God of Israel's justice, not “His wisdom”.
“And how can any one obtain knowledge of God’s wisdom, unless he be constant in hearing His word? Whence it comes, that he conceives a love for Him, and venerates Him with worthy honour, pouring out hymns and prayers to Him, and most pleasantly resting in these, accounteth it his greatest damage if at any time he speak or do aught else even for a moment of time; because, in reality, the soul which is filled with the love of God can neither look upon anything except what pertains to God, nor, by reason of love of Him, can be satisfied with meditating upon those things which it knows to be pleasing to Him.
But those who have not conceived affection for Him, nor bear His love lighted up in their mind, are as it were placed in darkness and cannot see light; and therefore, even before they begin to learn anything of God, they immediately faint as though worn out by labour; and filled with weariness, they are straightway hurried by their own peculiar habits to those words with which they are pleased. For it is wearisome and annoying to such persons to hear anything about God; and that for the reason I have stated, because their mind has received no sweetness of divine love [TL].”
We agree that “it is wearisome and annoying” to “hear anything”, or opinions, about something which the mind can neither comprehend nor experience.
It is not certain if the “sweetness of divine love” is the same love that acts as a curtain hiding the Kingdom of God.
708 Matthew 13:46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
It is not certain if the “sweetness of divine love” is the same love that acts as a curtain hiding the Kingdom of God.
708 Matthew 13:46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
Chapter 63—A Deserter from Simon’s Camp.
While Peter [PS] was thus speaking, the day dawned; and, behold, one of the disciples of Simon came, crying out:709 “I beseech thee, O Peter [PS] , receive me, a wretch, who have been deceived by Simon the magician, to whom I gave heed as to a heavenly God, by reason of those miracles which I saw him perform.”
One wonders whether Simon Magus taught his disciples the difference between “a heavenly God” and an earthly God and, if so, then Simon Magus would the former and his disciple the latter. From the disciple’s comment, it seems that the heavenly Gods, like Simon Magus, can perform miracles, while the terrestrial Gods cannot work wonders. Perhaps the abilities of the terran Gods are limited to denying Gods, creating new Gods, and corrupting youths.
“But when I heard your discourses, I began to think him a man, and indeed a wicked man; nevertheless, when he went out from this I alone followed him, for I had not yet clearly perceived his impieties.”
Only this unnamed disciple remained to follow Simon Magus. This is a parallel to Peter being the only disciple who followed Jesus to his trial, as recorded in the Synoptic Gospels [Matthew 26:58; Mark 14:54; Luke 22:54]. In the fourth Gospel, Simon Peter and “another disciple” followed Jesus [John 18:15].
“But when he saw me following him, he called me blessed, and led me to his house; and about the middle of the night he said to me, ‘I shall make you better than all men, if you will remain with me even till the end.’
One wonders what need or desire Simon Magus, the physical embodiment of the eternal standing one, has for human followers.
“When I had promised him this, he demanded of me an oath of perseverance; and having got this, he placed upon my shoulders some of his polluted and accursed secret things, that I might carry them, and ordered me to follow him. But when we came to the sea, he went aboard a boat which happened to be there, and took from my neck what he had ordered me to carry. And as he came out a little after, bringing nothing with him, he must have thrown it into the sea.”
The disciple assumes that Simon Magus threw the “things” into the sea while the boat was still at port. However, since Simon Magus is going to Rome, he could discard these polluted “things” while at sea or, alternatively, he could abandon or destroy the secret “things” at his house. Since Simon Magus had these accursed “things” brought to the boat, it seems more likely that he desired to keep these “things”.
“Then he asked me to go with him, saying that he was going to Rome, and that there he would please the people so much, that he should be reckoned a god, and publicly gifted with divine honours.
Simon Magus’ desire to be “publicly” reckoned a god and granted divine honors suggests that he is nothing without an audience, that is, he is a performer and his value, his worth, comes not from self examination, but is wholly external, being dependent upon people’s opinions.
‘Then,’ said he, ‘if you wish to return hither, I shall send you back, loaded with all riches, and upheld by various services.’
Whoever attends a God at the capital of the world would be a wretched idiot to return to the backwater village of Caesarea.
When I heard this, and saw nothing in him in accordance with this profession, but perceived that he was a magician and a deceiver, I answered: ‘Pardon me, I pray you; for I have a pain in my feet, and therefore I am not able to leave Cæsarea. Besides, I have a wife and little children, whom I cannot leave by any means.’
The disciple relates that he “saw nothing” “in accordance with this profession”, yet, previously, the man must have seen something in accord with Simon Magus' profession, otherwise, the man would not have become his disciple. It seems that Simon Magus’ “profession” is being a God, which was sufficient to attract this disciple. Simon Magus’ disciple was not willing to leave his family to travel to Rome [Luke 14:26].
When he heard this, he charged me with sloth, and set out towards Dora, saying, ‘You will be sorry, when you hear what glory I shall get in the city of Rome.’
It is not clear why Simon Magus would charge his disciple with sloth, when so many other words and phrases seem more appropriate. Once again, Simon Magus posits a future emotional response to entice his listener to change his mind.
Dora is a port city north of Caesarea [1 Maccabees 13:20].
Dora is a port city north of Caesarea [1 Maccabees 13:20].
And after this he set out for Rome, as he said; but I hastily returned hither, entreating you to receive me to penitence, because I have been deceived by him.”
709 [This incident is narrated only in the Recognitions.—R.]
Chapter 64—Declaration of Simon’s Wickedness.
When he who had returned from Simon had thus spoken, Peter [PS] ordered him to sit down in the court. And he himself going forth, and seeing immense crowds, far more than on the previous days, stood in his usual place; and pointing out him who had come, began to discourse as follows:
“This man whom I point out to you, brethren, has just come to me, telling me of the wicked practices of Simon, and how he [Simon] has thrown the implements of his wickedness into the sea, not induced to do so by repentance, but being afraid lest, being detected, he [Simon] should be subjected to the public laws.”
Once again, Saint Peter relates as knowledge, the presumed discarding of items in the sea, for what is only hearsay.
One wonders if at that time there were public laws, as distinct from Israeli laws, against magicians, unless, of course, Simon Magus, not only possessing the body of the victim, himself killed the boy.
One wonders if at that time there were public laws, as distinct from Israeli laws, against magicians, unless, of course, Simon Magus, not only possessing the body of the victim, himself killed the boy.
“And he [Simon Magus] asked this man, as he tells me, to remain with him [Simon Magus], promising him [this man] immense gifts; and when he [Simon Magus] could not persuade him [this man] to do so, he [Simon Magus] left him [this man], reproaching him [this man] for sluggishness, and set out for Rome.”
When Peter [PS] had intimated this to the crowd, the man himself who had returned from Simon stood up, and began to state to the people everything relating to Simon’s crimes. And when they were shocked by the things which they heard that Simon had done by his magical acts, Peter [PS] said:710
Without evidence, the people were shocked to hear allegations and accusations concerning Simon Magus’ “magical acts”
710 [With the remainder of the book compare Homily III. 58–73. The resemblance is general rather than particular.—R.]
710 [With the remainder of the book compare Homily III. 58–73. The resemblance is general rather than particular.—R.]
Chapter 65—Peter Resolves to Follow Simon.
“Be not, my brethren, distressed by those things that have been done, but give heed to the future: for what is passed is ended; but the things which threaten are dangerous to those who shall fall in with them. For offences shall never be wanting in this world [AA],711 so long as the enemy [TL] is permitted to act according to his will; in order that the prudent and those who understood his wiles may be conquerors in the contests [SE] which he raises against them; but that those who neglect to learn the things that pertain to the salvation of their souls [TL], may be taken by him with merited deceptions. Since, therefore, as you have heard, Simon has gone forth to preoccupy the ears of the Gentiles who are called to salvation [TL], it is necessary that I also follow upon his track, so that whatever disputations he raises may be corrected by us.”
Once again, Saint Peter accepts hearsay as being factual. Simon Magus is pursued by Saint Peter which is similar to the manner that Saint Paul follows Saint Peter, until Saint Paul decides to preach to the Gentiles only, so as to not build upon Saint Peter’s foundation [Acts 13:42, Romans 15:20].
“But inasmuch as it is right that greater anxiety should be felt concerning you who are already received within the walls of life [SE],—for if that which has been actually acquired perish, a positive loss is sustained; while with respect to that which has not yet been acquired, if it can be got, there is so much gain; but if not, the only loss is that there is no gain;—in order, therefore, that you may be more and more confirmed in the truth [SE], and the nations who are called to salvation [TL] may in no way be prevented by the wickedness of Simon, I have thought good to ordain Zacchæus as pastor over you,712 and to remain with you myself for three months; and so to go to the Gentiles, lest through our delaying longer, and the crimes of Simon stalking in every direction, they should become incurable.”
Saint Peter, by delaying his travels by three months, seemingly allows Simon Magus a significant headstart for his “crimes” towards the Gentiles. However, this fatal delay is in appearance only, as this waiting will not result in Simon Magus’ crimes being “incurable.”
711 Matthew 18:7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!;
Luke 17:1. Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
712 [In the Homilies full details are given respecting the choice of Zacchæus (who is identified with the publican in Luke xix.), his unwillingness to serve; precepts are also added concerning Church officers.—R.]
711 Matthew 18:7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!;
Luke 17:1. Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
712 [In the Homilies full details are given respecting the choice of Zacchæus (who is identified with the publican in Luke xix.), his unwillingness to serve; precepts are also added concerning Church officers.—R.]
concluding thoughts
Saint Peters mentions the “tradition of Moses” that guides the interpretation of the Torah [Book 2 Chapter 55]. If the Pentateuch were clearly written, then the creation of an oral tradition and reliance upon it would be unnecessary.
Maimonides, in his “Guide for the Perplexed”, repeatedly states that God is incorporeal and all body parts and bodily functions ascribed to the Deity in the Old Testament must be interpreted with Gods’ unity and non corporal existence in mind. Maimonides states that the Torah is written in the language of men, which we interpret as being imprecise, due to a reliance upon common opinions or accepted conventions.
Examples of the Torah speaking in the language of men are Moses speaking to God face to face and Moses seeing God’s physical body [Exodus 33:11, 33:22].
As the Torah repeated mentions the bodily functions and body parts of Elohim, one must wonder were Maimonides was taught God’s incorporeal nature, as this view has no basis in the writings of Moses or the prophets. Not only did Maimonides actively promote the dissemination of God’s incorporeal existence, it is presented as the foundation of faith, so much so, that it defines modern Judaism.
The “Guide for the Perplexed” is an invaluable tool, as Maimonides offers many examples of God’s corporeality being dismissed as speaking in the language of man. Maimonides provides many lists of words that are synonyms in the Torah, although they are philologicaly and etymologicaly unrelated, just as Saint Peter states that the words “gods”,“princes”, and “angles” are interchangeable. Of course, idiomatic expressions abound, such as the “breath of God” referring to a refreshing breeze, and euphemisms as “eating” and “knowing” for sexual intercourse.
It is surprising that Simon Magus wants proof that the world is created, even if we knew that the cosmos came into being, this fact alone does not provided any information about the Creator himself and the reader remains dependent upon the creation stories in Genesis [Book 2 Chapter 70]. The reader can choose between six days of creation or one day of creation [Genesis 1; 2:4]. It is unimportant which event the reader chooses to believe, as “every man” it to “be fully persuaded in his own mind.” [Romans 14:5]
In certain Christian teachings, the world is often promoted as being creatio ex nihilo which, no doubt, is intended to impress the immense power of the Creator upon the audience. However, in the Torah, nothing else is created from nothing: Adam is formed from dirt and Eve is formed from a rib [Strong’s Number H6763].
The King James Bible version translates Strong's H6763 as: side (19), chamber (11), boards (2), corners (2), rib (2), another (1), beams (1), halting (1), leaves (1), and planks (1).
The creation text does not declare that creation was out of nothing and the likely reason for this omission is that the human mind cannot conceive of “nothing” being formed into “something”; unlike existing material being rearranged into another object, which everyone has experienced.
In his Last Testament, Jean Meslier posits that the universe is not the effect of creation, but it is the cause of our experiences. By stating that the cosmos is the ultimate cause, there is no necessity for a Creator. This exchange of cause and effect suggests that matter, for all its vicissitudes, is eternal. Although the four forms of matter can be modified- liquid, gas, solid, and plasma- it cannot be destroyed [the Law of Conservation of Mass].
In his commentary on the creation account [“On the Interpretation of Genesis”], Leo Strauss notes that the six days of creation have a reasonable basis. The two immobile heavens and the immovable world are created first and, afterwards, stationary plants [Days 1, 2, and 3]. The sun, the moon, and the stars are created and they only move forward in their respective courses [Day 4]. Although the planets follow their courses, they are omitted, no doubt, due to their ability to move backwards [retrograde motion], seemingly at random, and the reader may suspect that because of this ability and their habitation in heaven, the planets are gods. Animals are created next, as they can either change their direction of motion or be at rest [Days 5 and 6]. Finally, man is formed. The physical manifestations and actions described in Genesis can be observed today and every rational person would agree with this progression of the depictions of creation. However, since the text attributes these creations to Elohim, there may be a reasonable disagreement as to the cause.
We stress that the inspired writings of Israel are neither understood nor taught by Judaism itself as being literally true. Judaisms avoids the contradictions in the Old Testament that are the result of their extra biblical opinions regarding the Deity by following a “tradition” that is considered equal to the Torah and piously held to be created by Moses himself. The Torah has over 79,000 words, while the Babylonian Talmud has 1.8 million words, therefore, approximately 23 words are utilized to explain each word of the Torah and while this comparison has little utility, other than emphasizing the immense effort to rationalize the Torah, it does demonstrate the vast size of the oral tradition of Judaism when compared to the written Law.
We note that while Judaism does not understand that their divinely revealed text is to be understood literally, modern Evangelical Christians, having taken the Torah as their own and must, as an article of faith, confess to the literal truth of these writings. The defense of the indefensible has many unintentional consequences, including job security.
Perhaps the most surprising statement in the disputation under consideration is that Saint Peter comments that “the whole Hebrew nation” denies the “existence” of evil [Book 2 Chapter 16]. In agreement, Simon Magus declares: “They do rightly who say that there is no evil.” [Book 2 Chapter 17]
In a world without evil, that is, when no moral quality is assigned to people, things, and events, then events, people, and things, obviously lack a moral description and, therefore, all qualities are the result of cause and effect, whether intentional or accidental. Of course, this amoral view has no foundation in the Torah, which speaks in the language of man, as there are seven occurrences of “good” [Strong’s Number H2896] in the first chapter of Genesis and 559 examples in the Old Testament.
The King James Bible version translates Strong's H2896 as: good (361), better (72), well (20), goodness (16), goodly (9), best (8), merry (7), fair (7), prosperity (6), precious (4), fine (3), wealth (3), beautiful (2), fairer (2), favour (2), glad (2), and miscellaneous (35).
In Book 3 Chapter 22, Simon Magus states that everyone “either does, or understands, or suffers.” Suffering and doing are readily recognizable as aspects of the human condition and these two attributes seem sufficient to describe mankind. Yet, we wonder the reasons why Simon Magus adds understanding. For one to seek understanding means that one is searching for the cause or the “why”. These individuals are not content to accept the appellations of “good” and “evil”, nor are appeals to conventional morality deemed credible. The goal of the seeker has no aspect of being “right” or “wrong”, unlike the majority who find both values and self worth in these designations. Nietzsche wrote that what is done for love is always beyond good and evil and we add that what is done for understanding is always beyond correct and incorrect. If Simon Magus seeks understanding, then right and wrong have no place in his teachings and, by extension, there would be neither a Hell, for the punishment of the evil, nor a Heaven, for the reward of the good.
The King James Bible version translates Strong's G86, hadēs, as: hell (10), grave (1).
The King James Bible version translates Strong's G1067, geenna, as: hell (9), hell fire (with G4442 [pyr]) (3).
The King James Bible version translates Strong's G5020, tartaroō, as: cast down to hell (1).
Maimonides, in his “Guide for the Perplexed”, repeatedly states that God is incorporeal and all body parts and bodily functions ascribed to the Deity in the Old Testament must be interpreted with Gods’ unity and non corporal existence in mind. Maimonides states that the Torah is written in the language of men, which we interpret as being imprecise, due to a reliance upon common opinions or accepted conventions.
Examples of the Torah speaking in the language of men are Moses speaking to God face to face and Moses seeing God’s physical body [Exodus 33:11, 33:22].
As the Torah repeated mentions the bodily functions and body parts of Elohim, one must wonder were Maimonides was taught God’s incorporeal nature, as this view has no basis in the writings of Moses or the prophets. Not only did Maimonides actively promote the dissemination of God’s incorporeal existence, it is presented as the foundation of faith, so much so, that it defines modern Judaism.
The “Guide for the Perplexed” is an invaluable tool, as Maimonides offers many examples of God’s corporeality being dismissed as speaking in the language of man. Maimonides provides many lists of words that are synonyms in the Torah, although they are philologicaly and etymologicaly unrelated, just as Saint Peter states that the words “gods”,“princes”, and “angles” are interchangeable. Of course, idiomatic expressions abound, such as the “breath of God” referring to a refreshing breeze, and euphemisms as “eating” and “knowing” for sexual intercourse.
It is surprising that Simon Magus wants proof that the world is created, even if we knew that the cosmos came into being, this fact alone does not provided any information about the Creator himself and the reader remains dependent upon the creation stories in Genesis [Book 2 Chapter 70]. The reader can choose between six days of creation or one day of creation [Genesis 1; 2:4]. It is unimportant which event the reader chooses to believe, as “every man” it to “be fully persuaded in his own mind.” [Romans 14:5]
In certain Christian teachings, the world is often promoted as being creatio ex nihilo which, no doubt, is intended to impress the immense power of the Creator upon the audience. However, in the Torah, nothing else is created from nothing: Adam is formed from dirt and Eve is formed from a rib [Strong’s Number H6763].
The King James Bible version translates Strong's H6763 as: side (19), chamber (11), boards (2), corners (2), rib (2), another (1), beams (1), halting (1), leaves (1), and planks (1).
The creation text does not declare that creation was out of nothing and the likely reason for this omission is that the human mind cannot conceive of “nothing” being formed into “something”; unlike existing material being rearranged into another object, which everyone has experienced.
In his Last Testament, Jean Meslier posits that the universe is not the effect of creation, but it is the cause of our experiences. By stating that the cosmos is the ultimate cause, there is no necessity for a Creator. This exchange of cause and effect suggests that matter, for all its vicissitudes, is eternal. Although the four forms of matter can be modified- liquid, gas, solid, and plasma- it cannot be destroyed [the Law of Conservation of Mass].
In his commentary on the creation account [“On the Interpretation of Genesis”], Leo Strauss notes that the six days of creation have a reasonable basis. The two immobile heavens and the immovable world are created first and, afterwards, stationary plants [Days 1, 2, and 3]. The sun, the moon, and the stars are created and they only move forward in their respective courses [Day 4]. Although the planets follow their courses, they are omitted, no doubt, due to their ability to move backwards [retrograde motion], seemingly at random, and the reader may suspect that because of this ability and their habitation in heaven, the planets are gods. Animals are created next, as they can either change their direction of motion or be at rest [Days 5 and 6]. Finally, man is formed. The physical manifestations and actions described in Genesis can be observed today and every rational person would agree with this progression of the depictions of creation. However, since the text attributes these creations to Elohim, there may be a reasonable disagreement as to the cause.
We stress that the inspired writings of Israel are neither understood nor taught by Judaism itself as being literally true. Judaisms avoids the contradictions in the Old Testament that are the result of their extra biblical opinions regarding the Deity by following a “tradition” that is considered equal to the Torah and piously held to be created by Moses himself. The Torah has over 79,000 words, while the Babylonian Talmud has 1.8 million words, therefore, approximately 23 words are utilized to explain each word of the Torah and while this comparison has little utility, other than emphasizing the immense effort to rationalize the Torah, it does demonstrate the vast size of the oral tradition of Judaism when compared to the written Law.
We note that while Judaism does not understand that their divinely revealed text is to be understood literally, modern Evangelical Christians, having taken the Torah as their own and must, as an article of faith, confess to the literal truth of these writings. The defense of the indefensible has many unintentional consequences, including job security.
Perhaps the most surprising statement in the disputation under consideration is that Saint Peter comments that “the whole Hebrew nation” denies the “existence” of evil [Book 2 Chapter 16]. In agreement, Simon Magus declares: “They do rightly who say that there is no evil.” [Book 2 Chapter 17]
In a world without evil, that is, when no moral quality is assigned to people, things, and events, then events, people, and things, obviously lack a moral description and, therefore, all qualities are the result of cause and effect, whether intentional or accidental. Of course, this amoral view has no foundation in the Torah, which speaks in the language of man, as there are seven occurrences of “good” [Strong’s Number H2896] in the first chapter of Genesis and 559 examples in the Old Testament.
The King James Bible version translates Strong's H2896 as: good (361), better (72), well (20), goodness (16), goodly (9), best (8), merry (7), fair (7), prosperity (6), precious (4), fine (3), wealth (3), beautiful (2), fairer (2), favour (2), glad (2), and miscellaneous (35).
In Book 3 Chapter 22, Simon Magus states that everyone “either does, or understands, or suffers.” Suffering and doing are readily recognizable as aspects of the human condition and these two attributes seem sufficient to describe mankind. Yet, we wonder the reasons why Simon Magus adds understanding. For one to seek understanding means that one is searching for the cause or the “why”. These individuals are not content to accept the appellations of “good” and “evil”, nor are appeals to conventional morality deemed credible. The goal of the seeker has no aspect of being “right” or “wrong”, unlike the majority who find both values and self worth in these designations. Nietzsche wrote that what is done for love is always beyond good and evil and we add that what is done for understanding is always beyond correct and incorrect. If Simon Magus seeks understanding, then right and wrong have no place in his teachings and, by extension, there would be neither a Hell, for the punishment of the evil, nor a Heaven, for the reward of the good.
The King James Bible version translates Strong's G86, hadēs, as: hell (10), grave (1).
The King James Bible version translates Strong's G1067, geenna, as: hell (9), hell fire (with G4442 [pyr]) (3).
The King James Bible version translates Strong's G5020, tartaroō, as: cast down to hell (1).
Gospels Pauline Epistles Remainder of NT |
G86
4 1 6 11 |
G1067
11 - 1 12 |
G5020
- - 1 1 |
The single occurrence of Hades in the Pauline Epistles is a rhetorical question:
O death, where is thy sting? O graue, [G86] where is thy victorie? 1 Corinthians 15:55
The only translation of “hadēs” as “grave” is in the Pauline Epistles, as the editors of the King James Bible version knew well enough to translate G86 as “hell”.
Saint Paul discusses many subjects, yet the eternal destination of so many immortal souls is inexplicably absent. Since an omission or suppression of a vital topic is an intentional act, this action can only be interpreted as a subtle denial of its existence and, of course, most readers are ignorant of this oversight by Saint Paul. Without the existence of the final destination of the majority of mankind, the Epistles of Saint Paul can not be instructions on religion, generally, or on Christianity, specifically, but are only reiterations of common sense and conventional morality, otherwise said, the Pauline Epistles speak in the language of man.
When Simon Magus is rebutted by Saint Peter, the topic is frequently relinquished and another subject is brought to the forefront and discussed. Although a thorough examination is beyond the scope of this select commentary, it is instructional that rebuttals of Saint Peter’s statements are found in the Pauline Epistles. Saint Paul offers many contradictory utterances, so that any one sentence that explicitly disagrees with Saint Peter must be carefully selected from many topical statements. It seems that Saint Paul is familiar with the representation of Saint Peter and his arguments as found in the Pseudo Clementine Recognitions. The credible and pious reader would attribute this twofold understanding by Saint Paul as an influence of the Holy Spirit, to insure that both Apostles are speaking with the mind of Christ [1 Corinthians 2:16]. Another explication, however, is that Saint Paul is not committing similar errors as Simon Magus presents in his arguments.
O death, where is thy sting? O graue, [G86] where is thy victorie? 1 Corinthians 15:55
The only translation of “hadēs” as “grave” is in the Pauline Epistles, as the editors of the King James Bible version knew well enough to translate G86 as “hell”.
Saint Paul discusses many subjects, yet the eternal destination of so many immortal souls is inexplicably absent. Since an omission or suppression of a vital topic is an intentional act, this action can only be interpreted as a subtle denial of its existence and, of course, most readers are ignorant of this oversight by Saint Paul. Without the existence of the final destination of the majority of mankind, the Epistles of Saint Paul can not be instructions on religion, generally, or on Christianity, specifically, but are only reiterations of common sense and conventional morality, otherwise said, the Pauline Epistles speak in the language of man.
When Simon Magus is rebutted by Saint Peter, the topic is frequently relinquished and another subject is brought to the forefront and discussed. Although a thorough examination is beyond the scope of this select commentary, it is instructional that rebuttals of Saint Peter’s statements are found in the Pauline Epistles. Saint Paul offers many contradictory utterances, so that any one sentence that explicitly disagrees with Saint Peter must be carefully selected from many topical statements. It seems that Saint Paul is familiar with the representation of Saint Peter and his arguments as found in the Pseudo Clementine Recognitions. The credible and pious reader would attribute this twofold understanding by Saint Paul as an influence of the Holy Spirit, to insure that both Apostles are speaking with the mind of Christ [1 Corinthians 2:16]. Another explication, however, is that Saint Paul is not committing similar errors as Simon Magus presents in his arguments.