The Clementine Homilies
Anonymous Pseudo-Clementine compiler
Chapter 25
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- Anonymous Pseudo-Clementine compiler
Chapter XXV.—Simon’s Deceit.
“But Simon is going about in company with Helena, and
Opening the library…
Opening the library…
The Clementine Homilies
Anonymous Pseudo-Clementine compiler
“But Simon is going about in company with Helena, and
“Hence the ambiguous name which she gave to her first-born son, calling him Cain, which has a capability of interpretation in two ways; for it is interpreted both Possession and Envy, as signifying that in the future he was to envy either a woman, or possessions, or the love of the parents towards her. But if it be none of these, then it will befall him to be called the Possession. For she possessed him first, which also was advantageous to him. For he was a murderer and a liar, and with his sins was not willing to be at peace with respect to the government. Moreover, those who came forth by succession from him were the first adulterers. And there were psalteries, and harps, and forgers of instruments of war. Wherefore also the prophecy of his descendants being full of adulterers and of psalteries, secretly by means of pleasures excites to wars.
“If the doings of the gods, being good, have been veiled with evil fables, the wickedness of him who wove the veil is shown to have been great, because he concealed noble things with evil narratives, that no one imitate them. But if they really did things impious, they ought, on the contrary, to have veiled them with good narratives, lest men, regarding them as their superiors, should set about sinning in like manner.” As I spoke thus, those present were evidently beginning to be well-disposed towards the words spoken by me; for they repeatedly and earnestly asked me to come on the following day, and departed.
“‘Since, therefore, the erotic desire occurs for the sake of continuation and legitimate increasing, as I have said, it behoves parents providing for the chastity of their children to anticipate the desire, by imbuing them with instruction by means of chaste books, and to accustom them beforehand by excellent discourses; for custom is a second nature. And in addition to this, frequently to remind them of the punishments appointed by the laws, that, using fear as a bridle, they may not run on in wicked pleasures. And it behoves them also, before the springing of the desire, to satisfy the natural passion of puberty by marriage, first persuading them not to look upon the beauty of another woman.
“Thus we are shut up to the supposition that there is an unbegotten artificer, who brought the elements together, if they were separate; or, if they were together, artistically blended them so as to generate life, and perfected from all one work. For it cannot be that a work which is completely wise can be made without a mind which is greater than it. Nor will it do to say that love is the artificer of all things, or desire, or power, or any such thing. All these are liable to change, and transient in their very nature. Nor can that be God which is moved by another, much less what is altered by time and nature, and can be annihilated.”
“But if they were able to do something, you should not be right in calling them gods: for it is not right to call the elements gods, by which good things are supplied; but only Him who ordereth them, to accomplish all things for our use, and who commandeth them to be serviceable to man,—Him alone we call God in propriety of speech, whose beneficence you do not perceive, but permit those elements to rule over you which have been assigned to you as your servants. And why should I speak of the elements, when you not only have made and do worship lifeless images, but deign to be subject to them in all respects as servants? Wherefore, by reason of your erroneous judgments, you have become subject to demons. However, by acknowledgment of God Himself, by good deeds you can again become masters, and command the demons as slaves, and as sons of God be constituted heirs of the eternal kingdom.”
“Wherefore come readily, as a son to a father, that God may assign ignorance as the cause of your sins. But if after being called you will not, or delay, you shall be destroyed by the just judgment of God, not being willed, through your not willing. And do not think, though you were more pious than all the pious that ever were, but if you be unbaptized, that you shall ever obtain hope. For all the more, on this account, you shall endure the greater punishment, because you have done excellent works not excellently. For well-doing is excellent when it is done as God has commanded. But if you will not be baptized according to His pleasure, you serve your own will and oppose His counsel.
And when we were arrived and had partaken of food, and given thanks according to our custom, there being still time, I said to Peter: “My lord Peter, my mother has done a work of philanthropy in remembering the woman her hostess.” And Peter answered, “Have you indeed, O Clement, thought truly that your mother did a work of philanthropy in respect of her treatment of the woman who took her in after her shipwreck, or have you spoken this word by way of greatly complimenting your mother? But if you spoke truly, and not by way of compliment, you seem to me not to know what the greatness of philanthropy is, which is affection towards any one whatever in respect of his being a man, apart from physical persuasion. But not even do I venture to call the hostess who received your mother after her shipwreck, philanthropic; for she was impelled by pity, and persuaded to become the benefactress of a woman who had been shipwrecked, who was grieving for her children,—a stranger, naked, destitute, and greatly deploring her misfortunes. When, therefore, she was in such circumstances, who that saw her, though he were impious, could but pity her? So that it does not seem to me that even the stranger-receiving woman did a work of philanthropy, but to have been moved to assist her by pity for her innumerable misfortunes. And how much more is it true of your mother, than when she was in prosperous circumstances and requited her hostess, she did a deed, not of philanthropy, but of friendship! for there is much difference between friendship and philanthropy, because friendship springs from requital. But philanthropy, apart from physical persuasion, loves and benefits every man as he is a man. If, therefore, while she pitied her hostess, she also pitied and did good to her enemies who have wronged her, she would be philanthropic; but if, on one account she is friendly or hostile, and on another account is hostile or friendly, such an one is the friend or enemy of some quality, not of man as man.”
And Simon hearing this, gnashed his teeth for rage, and went away in silence. But Peter (for a considerable portion of the day still remained) laid his hands on the large multitude to heal them; and having dismissed them, went into the house with his more intimate friends, and sat down. And one of his attendants, of the name of Sophonias, said: “Blessed is God, O Peter, who selected you and instructed you for the comfort of the good. For, in truth, you discussed with Simon with dignity and great patience. But we beg of you to discourse to us of evil; for we expect that you will state to us your own genuine belief in regard to it,—not, however at the present moment, but to-morrow, if it seems good to you: for we spare you, because of the fatigue you feel on account of your discussion.” And Peter said: “I wish you to know, that he who does anything with pleasure, finds rest in the very toils themselves; but he who does not do what he wishes, is rendered exceedingly weary by the very rest he takes. Wherefore you confer on me a great rest when you make me discourse on topics which please me.” Content, then, with his disposition, and sparing him on account of his fatigue, we requested him to put the discussion off till the night, when it was his custom to discourse to his genuine friends. And partaking of salt, we turned to sleep.
We have here an allusion to the tradition that it was only an image of Helen that was taken to Troy, and not the real Helen herself.
[Note the fantastic mysticism of this interpretation here given.—R.]
Qu. “towards Abel”?
[The conclusion of the discussion is noteworthy, not only from the fairness of the argument, but from the skill with which the position of Clement, as a heathen inquirer, is maintained.—R.]
[The remainder of this Homily has no parallel in the Recognitions. The views presented are peculiar, and indicate a speculative tendency, less marked in the Recognitions.—R.]
An emendation of Wieseler’s.