Theophany 3.59–3.78

English translation by Samuel Lee (1843); the original is not shown

The third cause of (His) death was, the redemption that is (taught) in hidden (mystical) terms, which are these in effect: He was the sacrifice’ which was consigned to death, for the souls of the whole race (of man): the sacrifice (I say) which was slain for the whole flock’ of man- . kind: the sacrifice turning (men) back from the error of Demons. The sacrifice therefore,—the great offering, and that which was superior to all (other) sacrifices,—was the Body of our Saviour which was sacrificed as a Lamb, for the whole race of mankind: and it came up?’ for the souls of all the nations that had been held in the impiety of their forefathers, the error of the Demons. And thence, the whole impure and unholy power of Demons was destroyed; this whole vain and earthly system of error, was instantly dissolved and ruined by a superior power! He therefore who was, from among men, the sacrifice of Redemption,—the bodily Vessel of THE Word of God,— was sacrificed for the flock of all mankind. And this is He, who was, by the accusation of men, delivered up as a sacrifice to death; of whom the Divine words exclaim, speaking at one time thus: ‘“‘ Behold! The Lamb of God: behold! He (it is) who taketh away the sins of the world’.” And at another, thus previously enouncing: “As a Lamb He was led to the slaughter; and, as a sheep before the shearer, He was silent.”. And the same (Divine word) teaches the cause, saying: ‘ J'ruly He underwent our sufferings, and bore our pains; but we considered Him bruised and stricken of God, and humiliated’. He was slain because of our sins, and was humbled because of our iniquity. The chastisement of our peace was upon Him, and by His stripes are we healed. All we have strayed like sheep, and (each) man has turned — to his.part; and the Lord has made to meet in him the sins of us . This bodily vessel therefore of THE Word of God, was, for these reasons, sacrificed. But He, the great High Priest who officiates as Priest to God, the King of all, and Lord of all, is another distinct from the sacrifice, (viz.) THE Woxrp or God, THE Power or God, and THE Wispom or God: He too, after no long time, raised mortality from death, making him (so raised) by participation, the beginning of the redemption of us all, and of that immortal life which is with God. Him too, (thus) vested with the mark of victory over death, and the deeds of the Demons; of those human sacrifices which had been delivered down from ancient times, did He constitute the Destroyer, for the sake of all mankind. Hence also was the name of Messiah (Christ) given to Him; which, among the Hebrews, attaches’ in like manner to the chief priest. He therefore received the two names: the name of Jesus, implying the sacrifice of salvation; and that of High Priest, THE Word of God, who officiates as Priest for us all:—the custom of the Hebrews intimating (this) of the Messiah (Christ.)

English translation by Samuel Lee (1843); the original is not shown

After the things which have been said, the latter was the great cause of (His) death, viz. the Redemption spoken of: because, it was necessary to the disciples that they should see, with their own eyes, the life which was after death, He (thus) openly taught them to place their hope in this second birth. And, because He also encouraged them to be strong in the yoke of righteousness, He well delivered this, in order that they might, with their own eyes, see it. For it was necessary for these, who were about to be brought to the life of righteousness, that, first of all, they should receive this most necessary doctrine by ‘means of open view; and much more, for those who were soon to preach it throughout the whole creation, and to cause the knowledge of God, (so) given by them, to arise (as the sun) in all nations, (and) among all men. It was necessary, that these men should receive the strongest persuasion of the life which is after death, so that they might accept fearlessly, and unmoved in their minds’ by death, the conflict against the error of many gods. For, if they had not been taught to despise death, neither would they have ever been prepared to approach afilictions. On this account, He the more particularly armed them against the power of death. Nor was it by precepts and words (only), that He delivered to them this doctrine: nor, in persuasive terms or similitudes, that He composed (his discourses) as men do, on the immortality of the soul; but He shewed them in the deed itself, the signal mark of the victory (obtained) over death.

English translation by Samuel Lee (1843); the original is not shown

For death had been, from ancient times, fearful to all men as the destroyer of our mortal race ; its power being considered the undoing of the whole nature of man, both soul and body. Nor was there ever a man, who could relieve human nature from this fearful being. All were pierced’, (as it were,) small and great, Princes and Subjects, Kings at once and People, as well as the Inhabitants and Societies of all nations and families, by the fear of death. Nor had mankind any solace for this evil, either in word, or form, or manner of life, opinion of the wise, writing of the Ancients, prophecy of the Prophets, or revelation of Angels. He was superior to all, supreme over all, and victorious over all! Death, like an inflated boaster,—who had subjected to himself the whole mortal race,—was conversant with every species of iniquity, both the impurities of blood-shedding, and the deeds which were unrighteous ; with the error also of every sort of vile (and) ungodly impiety. For, of all these things he was the Cause; and, as if there were again no existence after death, the many did in their conduct the things which deserved death, and as if unsubdued by (the fear of) any impending punishment. On account of this dissoluteness (resulting) from death, they lived a life which (in reality) was no life: they entertained not God in their thoughts, nor the righteous judgment of God: nor did they cherish the remembrance of the rational Essence of their own souls. They were conversant (only) with the one hard Ruler, Death; and were reconciled to the corruption resulting from this, which was the undoing of their whole soul. On this account it was, that they gave the name of Pluto,— the god of riches, —to Death: and Death became their god ! And not he alone, but also those precious things which were in his presence, and contributed to a life of lust, became their Gods! The very lust of the body therefore, became to them a God! the common aliments, a God! the seed which fell into the earth, a God! the pleasant blossoms of this, a God! the flowers of the apples, a God! the pleasure that was in drunkenness, a God! the love of the body, a God! and the very lust of these things! Hence, the mysteries of Demeter and of Proserpine: as also the rape of the Maid‘ to Hell; and again, her return. Hence the feasts of Dionysus (Bacchus)—and of Hercules—who was overcome as by some great god by drunkenness! Hence the mysteries of the adultery of Mars and Venus! Hence the madness of Jupiter after women, and his love of Ganymede ! the rambling stories about Gods lovers of lust, and attached to the vilest affections! And of all these, was Death the (originating) Cause: for they believed Death to be the end and conclusion of all, the dissolution and corruption both of bodies and souls; and that there was no other life, except this of the body, and which is corporeal :—living a life worse than that of the whole irrational nature of beasts! On these accounts, it became the desire of the universal King, THE Word of God, at the intimation of His merciful Father, and for the purpose of affording help to these, to hasten,—as a king great in mercy,—and to undertake the reprehension of Death, by means of human nature; being as He was, THE LIFE, THE Word, and THE POWER OF God. Nor was it but that help should be obtained, that He caused that fearful being among men to be reproved: on this account, He, who was incorporeal,—availing Himself of human armoury, and of a mortal body,—by means of mortality overcame mortality. Hence His primary mystery, that of His Body, was instituted; and hence, the signal mark of the victory of the Cross; hence too, the commemoration of the life which is eternal and immortal, He named! His remembrance. Of the armoury which is mortal, He availed Himself, and exhibited that greatest of miracles to all men, the mark of victory of eternal life, which He established in opposition to Death. For, He gave up mortality to be food for the beasts’; and He himself was forthwith affixed to the cross of crucifixion, in order that to all might become known the nature of mortaliti Nor was that itich was done concealed by any means; neither from men, nor from Demons, nor from the Powers which are superior. For it was necessary, that all should take an accurate view of mortality, as in a great theatre’, when He (thus) testified of the nature of His (human) person ; and afterwards (sce) Death coming in like a fierce beast: and (also see), why it was that it slew Him: and (that) then, the Power of life came in after Death, and again established for all the victory which is over Death, when he had thus made that which was mortal, immortal. The Power therefore, which had taken hold of him, (viz.) ruz Wor» or God, left the Body for a short time; and it was suspended for a short space on the Cross, and became a corpse. But the Word, which gives life to all, became not a corpse. He therefore (thus) attested the mortal nature of his Person. This corpse too, of which Death had (so) taken possession, was now borne by men; and—being worthy of the usual care—was afterwards consigned, according to the laws of men, to burial. The grave itself was a cave which had recently been hewn out; a cave that had now been cut out in a rock, and which had experienced (the reception of) no other body. For it was necessary that it, which was itself a wonder, should have the care of that Corpse only. For it is astonishing to see even this rock, standing out erect and alone in a level land, and having only one cavern within it ; lest, had there been many, the miracle of Him who overcame Death should have been obscured. The Corpse was therefore laid there, the Vessel of the living Word; and a great stone held (the entrance of) the cave. And-much did Death exult in this, as if, behold! he had (now) taken even this (Personage) under his power, together with those whom he had ever (so taken). But, when the period of three days had not yet passed, the same life shewed itself, after the rebuke which was sufficient against Death. For, if He had risen earlier (and) immediately, He would not then have ‘been believed to have been dead. But, since He was (thus) in reality raised, He had also in reality died; and had, for a time, been in reality subject to Death ; then also did the alllife-giving Word of God evince the hope that is laid up for all men, by means of the second birth of this selfsame mortal (body) ! .

English translation by Samuel Lee (1843); the original is not shown

What things then came to pass after these, as to their being (actually) performed, it is not my intention henceforward to be thy teacher. Those who saw them will be the witnesses best fitted for the truth (in this respect) ; those (I say) who, from having seen the acts themselves, did, both by their blood and persons, attest their faith in Him: and who, by the power of Him, to whom they gave their testimony, filled the whole creation with the righteousness which was preached by them. Those therefore, who were spectators of the things then done, and who saw with their own eyes the Second Birth which became theirs’, have delivered (this) by their own testimonies. It was not indeed, that the things done had been heard of by them, as far as word or enunciation (went); but, they had been seen, and accurately felt by those who testified respecting them: and on this account, these same, who had by open vision and in reality apprehended (these things), and had received the signal mark of victory over Death, learned well to be daring against Death; and taught this same thing to their Disciples, (viz.) that they had received from their Saviour, the truth pertaining to life immortal. And thus also, was the whole mortal race thence refreshed (as freed) from the fear of Death: because he, who had formerly been terrific, had suffered rebuke in the presence of all ; and the life which was after death, had (now) received certain credibility ; not from the artificial enouncements of Sophists, nor from the discovery of persuasive words; but, by the deeds which came forth to light. Nor again, did (men) as formerly tremble at death, but they laughed much and greatly in the hour of this fearful being; so much so that they even followd after death, on account of (their) desire of that immortal life, which should succeed it.

English translation by Samuel Lee (1843); the original is not shown

Hence indeed, originated the care of mankind for the life which is holy and pure, and the diligence to attain to every (sort of) excellency: the (constant) recollection of God, and of the many enouncements respecting the righteousness of truth, and of the turning away from vice and ungodliness. Nor was it this only, but also the true notion of the life which is after. death, was stirred up among all men, and (so was) the right and true state of mind, respecting the righteous judgment of God, the King of all. On this account did the whole race of man, —which had (now) been changed to a state of virtue by means of enouncements not to be described,—henceforward spit in the faces of the Idols, trample under foot the unjust laws of the Demons, and laugh at the ancient traditionary system of error of their forefathers.

English translation by Samuel Lee (1843); the original is not shown

Henceforward therefore, men became so instructed in the heavenly doctrine, and the enouncements respecting the knowledge of God, that they no more reverentially viewed this visible creation with the bodily eyes; nor, when looking upwards and seeing the Sun, Moon, and Stars, did they address their veneration to them: but they acknowledged Him who is beyond these;—-Him who is secret and invisible,-Him who is the Creator of all, and the Maker of every thing: even as they had been taught to fear Him alone.

English translation by Samuel Lee (1843); the original is not shown

Nor did he, who had been instructed in the new doctrine, again imagine as formerly, that this nature of the body, which is flecting and corruptible, inanimate (in itself,) and irrational ;—-nor, that the primitive elements, Earth, Water, Air, and Fire,—were Gods; since he had also been taught, that the superiority of his own soul greatly excelled these.

English translation by Samuel Lee (1843); the original is not shown

Nor is he as formerly, a slave to his own lusts ; nor is he overcome by the baser desires: for he was then vanquished, and could not overcome: (nor) can he, who has been commanded to be careful to root up the sin (of idolatry) from his mind and soul, together with every evil desire and folly, again fabricate Gods to himself, or, even dare to look upon a woman lustfully.

English translation by Samuel Lee (1843); the original is not shown

Nor will he again as formerly, venerate the Interpreter' of his own soul, or dare to call it a God: nor will he name his own mind Minerva”; nor indeed, any of those other things, which are in like manner but for an hour; but Him alone who is beyond all, THE Word of God, the Artificer of all, the Wispom or THE God oF ALL, will he recognize and bless, as his Saviour.

English translation by Samuel Lee (1843); the original is not shown

Nor again as in former times, does he,—who has subscribed to the one who alone is superior to Death; to the Conqueror, who has possessed himself of the signal mark of Victory over the power of Death; to his Saviour ; —give the names and appellations of Heroes and Gods, to mortals who left this world in shame, and surrendered their lives to the dominion of Death.

English translation by Samuel Lee (1843); the original is not shown

Nor again as in former times, will he revere inanimate Idols. Nor will he honour the nature which is irrational, and of Beasts, through that […] of Demons which is out of nature. But, he will laugh at the error of his forefathers, and will turn his face from their manner (of life), which was destitute both of the knowledge of God, and of the contemplation + (of this).

English translation by Samuel Lee (1843); the original is not shown

Nor will he again as in former times, express terror at the images of evil Demons, nor at the vain and erroneous phantasms of earthly spirits:—-he (I say) who is constrained by the prevailing power of THE one Word the King of all, has been taught to undo through Him, the whole race of the accusers of men, and (so) to abolish and expel, both from souls and bodies, these (causes of) injuries.

English translation by Samuel Lee (1843); the original is not shown

Nor will he as formerly, again pollute himself with libations, fumes, blood, and sacrifices ; nor yet with the sacrifices of irrational animals: much less will he delight himself with the slaughter of men, and with human sacrifices. He has been taught, that God stands in need of nothing.—Nor will he delight in bodily matter, nor in the fumes of earthly sacrifices; but only in the enlightened mind, in purity of soul, and in holiness of life; in the sacrifices also which are without smoke and blood: those which are in the words of the mysteries: those (I say) which the Saviour of all has appointed to be delivered throughout the whole creation of man, for a remembrance of Himself’.

English translation by Samuel Lee (1843); the original is not shown

Nor again will he, who has been taught by the words of his Saviour, to “ mortify his members that are on the earth',” dare, as formerly, to give the title of gods to the aliments of the body, and to drunkenness; nor yet to the lusts and passions.

English translation by Samuel Lee (1843); the original is not shown

Nor again will he,—who has subscribed to the only One who is above all, the life-giving Word of God, who is his Saviour, and the Conqueror of Death,—be afraid of the solution of his soul, from the body which (now) accompanies it. Nor will he call Death, God.

English translation by Samuel Lee (1843); the original is not shown

With all these instructions of righteousness therefore, will he be armed who has been taught in the new doctrine. Nor will he, in opposition to the truth, give in . to those who dare to contend with God; but will stand up, in the mind (so) confirmed, against fire and sword; will bear up in the presence of fierce beasts, of the depths of the sea, and of every other terror of death. Those too, who in their natures are (mere) children and women, will sport with that death which was formerly (so) grievous, and the hearing about which was (so) dreadful, Barbarians at once and Greeks, who have received the powerful persuasion respecting the life which is immortal, by means of the resurrection of our Saviour, do follow after the life of that better wisdom, the fear of God, the signal mark of their victory over death, and of the eternal life which follows, having subscribed to their Saviour.

English translation by Samuel Lee (1843); the original is not shown

Hence it is, that this rational race of man,— since it has been its lot to reside on the earth,—this same (I say) acts henceforth according to its nature ; being taught to live in the remembrance of God, in the fulness of every good, and in accordance with the prediction of the prophets, who, many years ago (inspired) from above, thus previously preached : ‘‘ All the ends of the earth shall remember themselves, and be turned to the Lord their God; and before Him shall worship all the families of the nations: because the kingdom is the Lords, and He is Governour over the Gentiles.”

English translation by Samuel Lee (1843); the original is not shown

Hence, places of instruction have been established throughout the whole creation of man; so that the words of God, the doctrine of purity of life and of the fear of God, are preached in the hearing of all nations.

English translation by Samuel Lee (1843); the original is not shown

Hence, in every city and place, congregations (assembled) from among all, ascribe, in songs of victory, honour to the all-life-giving Word of God.

English translation by Samuel Lee (1843); the original is not shown

Hence, the hymns which are suitable to the assemblies of Angels in heaven, even the race of mankind tenders to God the King of all. And henceforth,—together with those spirits, the intelligent and unembodied powers that are with God who is above all; those also, whose lot it is to reside below on this element of earth, as also the rational souls of the just,—do, by means of the body, as by an instrument of music, send forth the hymns which are becoming, and the blessings which are due, to their one Saviour, the cause of every good. And that, which never (before) existed, the fruit which is due to God the universal King, is now daily rendered (to Him) throughout the whole creation of man, by every race as by one general agreement, and at the same befitting hours and seasons’.