Demonstrations 18.1–19.2

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The Eighteenth Demonstration: Against the Jews, on Virginity and Holiness.

1. I also wish, my beloved, to teach you about a matter that greatly concerns me: the holy covenant, that is, the virginity and chastity in which we stand. For the nation of the Jews is offended by this, because of their wantonness and the lust of their bodies, and they trouble and deceive the minds of simple and unlearned people, who are enticed and caught by their turbulent arguments. For they say: "When God created Adam, he blessed him in this way, saying: Increase and multiply, beget children, and fill the earth. In the same way he spoke to Noah: Multiply on the earth and beget offspring in it. He likewise blessed Abraham, saying: Look up at the heaven and count the stars, if you can count them. And he said to him: So shall your seed be. And finally to Israel he says in the blessings: There will be no barren man or barren woman among you. And again: There will be no sterile or barren woman in your land. Isaac was given to Abraham as a blessing; Isaac prayed for Rebecca that she might bear; and [God] blessed Jacob, that his seed might multiply; Hannah asked for Samuel with groaning, and the offspring of the barren [woman] was multiplied in generations. In short, all the righteous received the begetting of children with blessing. But you act against God's commandment, taking up the curse and increasing barrenness, and forbidding the begetting of children, the blessing of the righteous. You do not take wives, and women are not given to husbands. You shrink from begetting, which is a blessing given by God." Against these words I will teach you, my beloved, as far as I am able.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For God, blessing Adam, said: "Beget sons and multiply on the earth." He blessed them so that the world would be filled by them; and indeed offspring arose from his sons; but when they had multiplied, they acted corruptly and wickedly, so that by their crimes they grieved and offended the spirit of their Creator. Therefore he said, "I repent that I made them," and in poured-out wrath and harsh judgment he destroyed them with the waters of the flood. Tell me then, O teacher of Israel, what good was the blessing of Adam? For they corrupted their way, and, acting perversely, became guilty before the waters, and the blessing was quenched by the sins of the wicked. But Noah, though he was not increased by a large number [of sons], built an altar and appeased the mercy of the Holy One; for Noah in his smallness was reckoned better than that whole perverse generation; and from him the second world arose. Noah likewise received the blessing to be multiplied in offspring, so that the world would be filled and the sons of Adam multiplied. But when they had grown and become strong, enlarged in offspring and born of seed, they forgot God and worshipped images, and before God they were reckoned as nothing, like a drop from a bucket or like dust on the scales. Only the seed of the righteous lived and was preserved before God. For what good was the blessing to the ten generations before the flood? Or what good was it to the Sodomites, who were destroyed alive by fire and brimstone, the blessing being quenched by the crimes of the sinners? What profit or advantage did the blessing bring to the six hundred thousand who came out of Egypt and perished in the dry wilderness and provoked the Holy One? And what use or benefit did the unclean nations whom Joshua destroyed have in the blessing of begetting children? Or what good to Israel was the blessing by which its seed was to be multiplied like the stars, when war and the sword consumed them?

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Besides, one person who does God's will is found far more excellent and intimate before his Majesty than those myriads and thousands of sinners. Noah became more excellent and illustrious before God than the ten perverse generations that went before him. Abraham too was reckoned more before God than the ten generations before him; and he likewise surpassed those that followed him. Isaac and Jacob, the sons of the promise, were better and more excellent before God than all the Amorites among whom they lived. Joseph was reckoned more with God than the whole wicked people of Pharaoh. And Moses, the great prophet in Israel, became better and more excellent before God than the six hundred thousand he brought out of Egypt, who troubled God with their rebellion and therefore could not enter the land of promise.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But I will show you that in that former people virginity and holiness pleased God and excelled more than the begetting of many children, which profited nothing. Moses, the prophet, the great leader of all Israel, from the time his Lord spoke with him loved continence and served the Most Holy; he renounced the world and the begetting [of children] and lived by himself, so as to please his Lord. Otherwise, show me what you contend, O wise teacher of the people: that from the time God spoke with him Moses devoted himself to married life. But if you bring us false arguments, I will not assent to your seditious opinion, you who try to defile the Holy One with your wantonness. For if Moses had devoted himself to married life, he could not have served the majesty of his Lord, just as Israel could not receive the holy words and living sayings that the Most Holy spoke to Moses on the mountain until he had sanctified the people for three days; only then did God speak to them. For he said to Moses: "Go down to the people and sanctify them for three days." And Moses told them this plainly: "Do not go near a woman." And when they had been sanctified for these three days, then on the third day the Holy One revealed himself in burning brightness and great glory, with a mighty voice, rousing thunders, a resounding trumpet, glowing torches, and flashing lightnings. The mountains trembled and the hills were shaken. The sun and moon were drawn from their course. Moses went up Mount Sinai, entered the cloud, and received the law. And when Moses saw the glorious splendour, he was troubled and trembled, and terror seized him when he saw the dwelling of the Most High resting on the mountain, and the great power of the Throne of God, served by myriads and thousands, veiling their faces before its glorious brightness, hastening, flying with their swift wings; acclaiming, sanctifying, and extolling his majesty; watchful, ready, swift in course; comely, beautiful, shining, and lovely; hastening to sanctify him and fulfil his command; going up and down through the air like the swiftest lightnings.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

So Moses spoke, and God answered him in words. But Israel on that day remained in trembling, confusion, and fear, and they fell on their faces and could not endure. So they said to Moses: "Let not the Lord speak to us, [lest we die] …" [O you who] contend against these things and take offence! If the people of Israel, to whom God spoke for one hour only and no more, could not endure to hear God's voice until it had been sanctified for three days, though it neither went up the mountain nor entered the thick cloud, how could Moses, the prophet, the bright eye of the whole people, who stood continually in God's presence and spoke with him mouth to mouth, have remained in married life? If Israel, which was sanctified for only three days, had God speaking with it, how much more excellent and dear to God are those who, keeping holiness continually, watchful and ready, stand before God! Will not God love them especially, and his Spirit dwell in them, as he himself says: "I will dwell in them and walk among them"? And Isaiah: "On whom will I look, and with whom will I dwell, except with the man who is quiet and humble and trembles at my word?"

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now I will show you that virginity is very excellent and lovely before God. For the Most Holy prescribed for the priests, the sons of Aaron, who ministered in his presence, that none of them should marry a widow, or a divorced woman, or one defiled by harlotry, but should take only a virgin of his own people, who had not been defiled by another man. See then that a widow is defiled in comparison with a virgin. But if marriage were better than virginity and chastity, what need would [God] have had to warn Israel and sanctify them for these three days before he spoke with them? By what necessity was the priest obliged to marry a virgin and not to go near a widow or a divorced woman? Why too did Moses restrain himself and keep himself pure from his wife for forty years, who could have begotten many other sons besides Gershom and Eliezer? This is how I consider the matter. Would that Zimri had not been born, because of his fornication, through which twenty-four thousand fell in one hour! Would that Achan too had not been formed in his mother's womb, who made a devoted thing in the camp of Israel! Would that Eli also had lived in chastity, and that Hophni and Phinehas had not been born to him, who brought the priesthood into contempt by acting most foully! What need had Samuel of children, who did not keep the law nor walk in its ways? And there are very many of this kind, for whom it would have been better if they had not begotten or had not been born.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Moses loved holiness and was loved by the Most Holy, who showed him his glory. Joshua the son of Nun loved virginity and lived in the Tabernacle, where they ministered to the Most Holy. Elijah too was eminent in virginity, living in the wilderness, in the mountains and in caves; and the Most Holy took him up into the dwelling of the holy ones, where those who delight in filth have no power. Elisha likewise remained a solitary and chaste, and God worked wonderful powers through his hands. Jeremiah too said: "I have not desired the day of man." And his Lord commanded him, saying: "You shall not take a wife, and you shall have no sons or daughters." But to this the Jew will oppose an answer: "This is the reason God commanded Jeremiah: You shall not take a wife and you shall have no sons or daughters in this place. For thus says the Lord concerning the sons and daughters who are born in this place: They will die of famine by the death of the sick; therefore he said to him: You shall not take a wife." O fools! To whom did such a thought ever occur? [God], who gave Jeremiah great favour in the eyes of the king of Babylon, if he had begotten sons, would surely have freed them from sword and famine. His Lord also showed mercy to Ezekiel when he took from him the delight of his eyes by sudden death, removing and casting from him a deadly yoke. Otherwise, show me, O teacher, that Joshua the son of Nun took a wife and begot sons. Likewise of Elijah and of Elisha his disciple, show me what house of their own they possessed in this world? For they lived in the wilderness, in the mountains and in caves, distressed and afflicted; and none of them had a wife with him; but their disciples served them. See how, when Gehazi, Elisha's disciple, turned his thought to this world and desired possessions, a wife, and children, Elisha said to him: "Is it a time to acquire for yourself possessions and vineyards and olive groves? Because you have done this, Naaman's leprosy will cling to Gehazi and all his offspring for ever." If you convince me from the Scriptures about each of these, I will agree with you. But whatever you invent and bring forth from your own mind, I will not hear from you at all, you who seek to defile the Most Holy with your false arguments.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But far be it from us to find fault in any way with marriage, which God established in the world. For it is written: "God saw all that he had made, and it was very good." Nevertheless some things are found better than others. For God created heaven and earth, both very good; yet heaven is better than earth. He also created darkness and light; but light is much better and more excellent than darkness. He created night and day; but day far excels and surpasses night. He also created the sun and the moon; but the sun is found much better and more excellent than the moon. He also created the stars of heaven; but star greatly surpasses and outshines star in brightness. He created Adam and Eve; but Adam is much better and more excellent than Eve. Finally he created marriage, for temporal begetting, and it is very good; but virginity is more excellent.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For the earth, while it was still virgin, was not defiled; but after rain fell on it, it brought forth thorns. Adam in his virginity was beloved and pleasing; but after he brought forth Eve, he offended and transgressed the commandment. Likewise the sons of Seth were beautiful in their virginity; but when they mixed with the daughters of Cain, they were destroyed by the waters of the flood. Samson was comely in his Nazirite vow and his virginity; but by his harlotry he corrupted his consecration. David too was pleasing in his youth; but by his desire for Bathsheba he violated the law and made void three of the ten commandments: "You shall not covet; you shall not kill; you shall not commit adultery." Amnon also was handsome in his virginity, but because of his shameful deed Absalom [killed] him. And Solomon was fair and comely in his virginity; but the love of women turned his heart from his God in his old age.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

We have heard from the law: "A man will leave his father and his mother and cleave to his wife, and they will be one flesh." And this is truly a great and lofty prophecy. For who leaves father and mother when he takes a wife? This is the meaning: as long as a man has not taken a wife, he loves and worships God, his Father, and the Holy Spirit, his mother; and he has no other love. But when a man takes a wife, he leaves father and mother, namely those I have indicated above; his mind is beguiled by this world; his mind, heart, and thought are drawn [away] from God into the world, which he loves and cherishes as a man loves the wife of his youth; and the love of [her] is different from the love of father and mother.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

He says further: "The two will be one flesh." For it is true that, as a man becomes one flesh and one mind with a woman, and his mind and thought are drawn away from father and mother, so in turn a man who has not yet taken a wife and remains alone has one spirit and one mind with his Father.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written you this, my beloved, about virginity and holiness, because I heard a Jewish man insulting one of our brothers, the children of our church, and saying to him: "You are unclean, you who do not take wives; but we are holy and excellent, because we beget [children] and increase our offspring in the world." Therefore I have written you this argument. About virginity and chastity I already wrote to you earlier, and proved in the demonstration on the monks how comely and desirable virginity is, even if one keeps it out of necessity, according to the word of the Lord: "Not all can receive this, but those to whom it is given." And again the Apostle says: "Because of the necessity of the world it is good for a man to be so." And the greatest reward awaits this lot, because we keep it freely, not by force or by the necessity of any commandment, nor bound to it by any law. We find its form and likeness in Scripture, and we see in those who have overcome that the image of the angels of heaven is found, which they have acquired by grace even on earth. But this possession, once lost, is not recovered, and a man cannot redeem it at any price; neither will one who possesses [goods] get it back if he loses it, nor will one who has nothing obtain it by running. Love, my beloved, that gift, unique in the whole world. And with all these things I have written you, answer the Jews, who, because of their wantonness, cannot attain the virtue of virginity and chastity.

Here ends the Demonstration on Virginity and Holiness.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Against the Jews, Who Say That They Will Be Gathered Again.

1. Moses heard the voice of the Holy One sending him to bring his people out of Egypt, out of Pharaoh's house, out of the slavery of the Egyptians, and saying to him: "Say to Pharaoh: Israel is my firstborn son. I said to you: Let my son go, that he may serve me." And when he had brought them out of Egypt by signs and wonders, by a strong hand and an uplifted arm and great visions, and brought them into the wilderness and led them there forty years, he brought them into the land of promise, which, after they crossed the Jordan, he gave them as an inheritance, destroying its inhabitants before them; and they lived in it four hundred and forty years before Solomon built the temple, and again four hundred years before the king of Babylon took them, and [God] overthrew them because of their countless sins and scattered them among all the nations, because they had not listened to his prophets whom he had sent them. And when they had stayed in Babylon seventy years, he remembered the covenant of their fathers toward them and announced to them through his prophets that after seventy years they would return from Babylon. So when the seventy years were completed, as Jeremiah had foretold, Daniel prayed and made supplication that he would turn the captivity and have mercy on them. So the Lord stirred up the spirit of Cyrus, and he sent a proclamation through his whole kingdom and announced to them, saying: "Who is left of all the people of the Lord, and his God is with him? Let him depart and go to Jerusalem, which is in Judaea." But they, because they had joined themselves to the nations and had built and planted in the place of their captivity and acquired possessions, did not all wish to go up; some went up and others remained. For God, knowing their stubbornness, did not force them to come out of Babylon; but Cyrus king of Persia issued [the decree] to them without any compulsion. For they, when [Moses wished to] bring them out, would have refused to come out from there had not Pharaoh's slavery weighed on them, as they said to Moses, complaining against him in the wilderness: "Is not this the word we spoke to you in Egypt: Let us alone, that we may serve the Egyptians; for it was much better for us in Egypt?" From this you will know that, though oppressed by slavery, they did not wish to leave Egypt, had not the Egyptians pressed them to drive them out of their land when they saw their firstborn dead. For they said: "We shall all die." It is also written: "The Egyptians urged the people, to drive them out of their land." Likewise, if oppressors had gathered them, they would all have come out of Babylon.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written this to you because today they cherish a vain hope, saying that Israel will yet be gathered, according to the word of the prophet: "I will not leave any of them among the nations"; "so if our whole nation was gathered, why are we scattered among all the peoples today?" Therefore, my beloved, I will show you as well as I can that Israel will never be gathered at all, for ever. They hold out this confidence, that all the prophets gave Israel that hope. But listen, preacher of Israel! No law is imposed on God, and he has no one above him to rebuke him in any of his works. For he said: "If I speak concerning a nation and a kingdom, to build and to plant, and afterwards it does evil in my sight, I too will show my word to be false and turn from it the good that I promised it, and I will destroy it in its iniquity and its crimes. And again, if I speak against a nation and against a kingdom, to uproot and overthrow and destroy and lay waste, and it does good in my sight, then I too will turn from it the evil I promised it." Isaiah also says: "Woe to you who plunder! Do not you plunder, and let not the liar lie against you. For if you choose to plunder, you will be plundered; and where you choose to lie, they will lie against you." And in these things it is wrong to find fault with God's will.