Theophany 5.19–5.24

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

[…] tens of thousands of women throughout the whole creation ; those (I say), who like Priestesses of the supreme God, attached themselves to the most exalted service, and applied themselves to the love of the wisdom which is heavenly. On the generation of the body they cast contempt, giving all care to their soul, keeping themselves in purity from every thing sordid and unclean, and extending their desires’ to all holiness and to virginity”. The Greeks, indeed, sing of one shepherd who left his place for the sake of philosophy, and him they hawk about here and there. This was Democritus’. They also express their astonishment at one Crates‘, who gave his possessions to his citizens. He then took with him himself alone, and boasted in the provisions of liberty. But these counterparts of the word of our Saviour, are tens of thousands in number; nor was it one, or two (only), who sold their possessions and distributed them to the poor and needy: indeed we ourselves are witnesses, that these were even such among men; and, in the effects themselves, we have seen the righteousness of the doctrine of our Saviour. And, What need can there be that we should say, how many myriads even of the barbarians themselves, and not (of these) only, but also of the Greeks, have, by the doctrine of the words of our Saviour, been raised above every error of a plurality of gods, and have recognized and confessed the one only God, the Father and Creator of this whole world? Him (I say), whom one Plato formerly knew, but confessed that he durst not speak of Him before all men; because such power as all this of God’s worship was not with him: but to these the Disciples of our Saviour it was, through the help of their Lord, easy to acknowledge Him, and to find Him (at hand as) the Father and Creator of all. To every race of men did they reveal Him, and so preached the knowledge of Him to all, throughout the whole creation, that, from their teaching, there are even to this time, among all nations, tens of thousands of congregations, not only of men, but also of women, children, slaves, and villagers! All this (then accrued to them) from this philosopher, so that “ : «« . they were not wanting, not only to make Him known (as) the Maker and Creator of this whole world, but they also became his ambassadors in every place. Such were the victories of the common Saviour of all; these, the deceptions of Him who was thought to be a Deceiver’! While, behold, such alone were His Disciples and acquaintances ; from whom it was (but) right, we should learn of what sort their Master was. [15] Come” then, let us again try the matter thus,— You say of Him that He was a magician; and not (only so,) but, that He was a maker of magicians. You style Him cunning, and a deceiver. How then was it, that He was the first, and the only one, who has arisen capable of this matter? Or, Is it (not) right we should, according to custom, ascribe the cause to the Teachers? If then He was the first and only one capable of this;—no one having taught Him, and He having never learned any thing from others, nor yet derived it from the ancients ;— How is it not then incumbent on us to confess of Him, that His nature was Divine? He (I say), who without book, without precepts, and without teachers, (so) learned of Himself, and was seen to know from Himself, the Maker of all these things? when, observe, it is impossible for any one to acquire a knowledge of the art of the goldsmith, of logic, or of the primitive elements (of the world), without some one to instruct and teach him. But, if He was out of nature ;—and no one ever, (so) taught of himself, came out a teacher of grammar, or of rhetoric; not having previously been taught; nor, has there been a physician, or builder, or practitioner of any other art: these things being but small, and belonging to men; but this, one might say, is of the Teacher of the whole habitable world; (viz.) that He performed the miracles recorded in the Scriptures, (and) whose Disciples (taught) by Himself were such; having received nothing from the ancients, neither having had any help from those moderns who performed things not unlike what others had done, who had preceded Him ;——-What other thing can we testify or confess, but that the matter is in truth Divine, and such as exceeds all human nature? ? [16] But, you say of Him that He had deceiving teachers, and that neither the sciences of the Egyptians, nor those mysteries which were formerly preached among them, escaped Him: that from these He collected together (His doctrines), and that He seems to have been a man of this description.—If then others, His superiors, appeared before Him, and were His teachers, whether in Egypt or elsewhere’; Why did not the fame of these also run forth, prior to His name among all men, just as His has done? and, Why is not the praise of them also proclaimed, even to this time, just as His has been and, Who is the magician, of those who arose at any time, Barbarian or Greek, who was the teacher of such disciples; the originator of all such laws and precepts as these are; and has shewed forth the power of (this) the common Saviour of all? and, of Whom has it ever been written, that He did such cures as those which have been recorded of our Saviour?—The knowledge too of something to come to pass, with all those . . . predictions? those too, which like these, have by their means been laid down as principles, What other has, either before, or after Him, been memorialized as having delivered ? and, Who is it that has promised that he would effect those things, throughout the whole habitable world, which he had (so) predicted, and has, in fact, so confirmed His words, that, even to these our times, the fulfilment of His predictions is visible to our own eyes? And, Whose disciples and eye-witnesses of the things themselves (here had in view), have ever so sealed the truth regarding those which they attested of their Lord, by the trial of both fire and sword, as these Disciples of our Saviour have done ?—who (indeed) bore the reproach of all men, for the sake of the things which they had seen and witnessed of Him, and submitted to every species of torment; while the end of their testimony respecting Him was, as that of the Son of God! How much less would magicians seal with their blood their testimonies? And, Which of the magicians, even if it ever came into his mind to set up a new people in his own name, did not only think of doing this, but also gave effect to his project? How would not this eclipse all human nature, that he should also frame laws opposed to the error of a plurality of Gods, and adverse to the ordinances of Kings, Legislators, Philosophers, Poets, and Theclogians? and, that he should send these forth and shew, through the period of a long life, that they were (at once) triumphant and faultless? [17] Which! of the magicians is it, who ever projected that which our Saviour did? But, if one did so project ; still he dared not to advance this. But, if one so dared; still he brought not the matter to effect. He (the Saviour) said in one word and enouncement to His Disciples, ‘Go and make disciples of all nations in my name, and teach ye them every thing that I have commanded you.” And the deed He made to follow the word. For thence, every race of the Greeks and Barbarians became at once, and in a short space of time, (His) Disciples: The laws too of our Saviour were not written in any Book of His; but, without book, were disseminated at His command among all nations; (and) these were opposed to the ancient worship of plurality of Gods:—laws at enmity with the Demons, and unfriendly to every error of a multitude of Deities :—laws purifying the Scythians, the Persians, and other Barbarians, and converting (them) from every savage, and lawless sort of life :—laws subversive of the customs, which had obtained from ancient times among the Greeks, and teaching the new and genuine worship of God. How then have they dared so (to advance) such things as these, that one should say of Him, that He was probably aided (in) this magic by others,—the ancient magicians,—who were before His times? But, if there was no other ‘person, whom any one could say resembled Him; neither was there consequently, who could have been the cause of His possessing all this superiority.—It is now time therefore that we should confess, that an extraordinary and Divine Nature came into the world, which first and alone performed the things which had never before been commemorated among men. [18] Let us again ask, after these things, Whether any one ever saw with his eyes, or learned by hearing, that there were magicians such as He was, and composers of (magical) drugs, who, without libations, sacrifices, and invocations of Demons, performed the rites of magic? When, behold, it is well known and clear to every one, that the whole process of magic is usually effected by these things. For, How can any one bring an accusation of this sort either against our Saviour, or against his Disciples, or against those who are, even to these times led by His doctrine? Is there a man who can bring such an accusation as this against them? Is it not evident, even to the blind, that we are prepared for every thing the reverse of these things? And that we dare to surrender up ourselves to death in an instant? but that we will not sacrifice to Demons :—that we instantly submit to be put out of life; but do not submit to be subjected to Demons! And, Who is he who knows not how delightful it is to us, that, through the name of our Saviour, (coupled) with prayers that are pure, we cast out every kind of Demon? And thus the word of our Saviour, and the doctrine which is from Him, have made us all to be greatly superior to the power which is invisible, and impervious to inquiry’; and, (such) that we are ready to be enemies and haters of the Demons, but not that we should be friends, or followers, of (their) customs; much less be subjected and obedient (to them). How then could He have been a slave to the Demons, who delivered such things as these, to those who were devoted to Himself? And, How could He have sacrificed to evil spirits? Or, How could He have called upon the Demons (as His) assistants and helpers, when all the Demons and impure spirits have been agitated, as by some torment or punishment even to this very time, at the mention of His name? (and) have departed and fled before His power, as it was the case in former times, when He conversed with men, when they could not bear to see Him; (one and) another, crying out from another place, and saying, ““ What have we to do with thee, thou Son of God? Art thou come to torment us before the time?” [19] Now, Is not the man whose mind is intent on magic only,—and is wholly addicted to things (thus) base,— in his character openly odious, vile, corrupt, iniquitous, ungodly, and impious? And being such, Whence, and How, can he teach others, either the things which pertain to the worship of God, or which respect purity? or, which concern the knowledge of God? or, which are on the immortality of the soul? or, which inculcate righteousness, and the judgment of God who is over all? Would he not be an ambassador of the things which are opposed to all these? persevering in those that attend on hatred, and the denial of God? and rooting up as fabulous the (doctrine of a) general providence of God? and laughing at the words which treat of virtue, and (affirm) of the soul that it is immortal? If indeed, such things as these had been witnessed (of Him), then would there have been nothing, even respecting this our (Teacher), which we could have said to the contrary. But, if in all His words and His deeds, He was seen to call upon God who is over all, and King of all; and prepared his Disciples to be such; and, if He was Himself temperate, and a Teacher of temperance; if too, He was a doer and a preacher of righteousness, of truth, of mercy, and of every virtue; and, if He shewed forth the worship of God, the King of all; How does it indeed not follow upon these things that we should think of Him, that not one of those wonderful acts which He did was done by magic? and confess that it was, in truth, by the unseen power of God?

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

These things then, are directed (against) those who dare, with ungodly mouths, to blaspheme against Him. But if they change and confess of Him, that He was a teacher of purity and sobriety of life, and a bringer in of the doctrine of the (true) worship of God; still, that He was no doer of those wonderful, powerful, and miraculous works which are recorded of Him, or of those divine deeds which are superior to man; and, that His Disciples have fabricated these same; it is now time that we should also meet this accusation. Against those who do not believe the testimony of the Disciples of our Saviour, respecting His miraculous deeds.

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

If’ then (these) should say of Him, that He wrought no complete miracle, nor yet any of those wonderful works of which His disciples bore testimony, but that His disciples have otherwise falsely stated them, and have lied for the purpose of putting forth miraculous relations about Him; let us see whether the word of these is to be taken as satisfactory: there being no (earthly) cause that they can assign, why they the Disciples, and He their master, went forth into the world. For He who teaches, gives a promise of some doctrine”: and they again, the Disciples, love both the precepts and doctrines, as if (conveying) some (valuable) art, and give themselves up (accordingly) to the Teacher. What ground therefore, can there be for any one to speak against the disciples of our Saviour, on account of their conversation with Him? And, What could have pressed them to this care respecting Him, and that they should have recorded Him (as) the teacher of such doctrines to themselves? Or, Is (not) this clear? For the things which they learned of Him, they also declared fully to others: and these were the appointments of this His philosophy. They were too, the first ambassadors of God who is over all, of the providence of God, of the righteous judgment (of God,) of the soul’s being immortal, of the distinction between the life of the good and the bad, and of other things of this kind, which are written in their Scripture. It was also a precept pertaining to the life of this philosophy, which He laid down for them when He said, ““ Possess ye neither gold nor silver in your purses, neither scrip for the wag? with other similar things : but (His great precept was), that they should give up their souls, only to the providential care of the Governour of all, and not be anxious on account of want. And He so instructed them, that they should consider (His precepts) much better than those which Moses delivered to the Jews. For he laid down a law for them, —as for men to whom murder would be easy,—that they should not kill. And in like manner, that they should not commit adultery, as to men dissolute and adulterous. And again, that they should not steal, as to men to whom slavery would be suitable; and, that they should not injure, as to men who were fraudulent. But of these, He knew that it was desirable they should stand in need of no such laws; but that this should above all things be precious in their sight, (viz.) that their soul should be subject to no (evil) passion; and that they should root up and expel from the bottom of their heart, as from its root, the germ of (every) vice; (and,) that they should be superior to wrath, and every base desire: that is to say, that they should not even be angry, because of the superiority of their soul, as being free from passion ; that they should not look upon a woman with evil desire ; that they should so labour against theft, that they should give of their own to them that needed ; and further, that they should not glory in this, that they injured none, . but (rather) in this, that those who wished to injure them, they bore with without anger’. But, What need is there that I should collect together all the things which He, and they, taught? He also counselled them,—together, with all these things,—that they should be so confirmed — in the truth, as not to be under the necessity of giving even a true oath, much less a false one: but that they should so form their character, that in it, apart from every sort of oath, they should appear as true, and should proceed no farther than ‘‘ yea” (yea), and should in their conversation truly apply this.

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

We may ask therefore, whether there is any thing—-whatever it might be—against those who were the hearers of these things, and who forthwith arose as teachers of them to other Disciples, (out) of which we may suppose they fabricated all the things, which they attested their Master had done. And, What is there in this leading us to suppose, that they all thoroughly lied? They were, in number, the Twelve who had been chosen, and the remaining Seventy of whom it is said, that He sent them before Him, two and two, into every place and part to which He was about to go. But, there is not so much as a word that can be said of this whole company, (shewing) that they belied Him :—of men, who loved the life that was pure, and the worship of the (true) God; who cared but little for all the children of their own families; and who instead of their friends, their wives I say, their children and all belonging to them, took to the life which had no possessions ; and fully gave their testimony to their Lord, as from one mouth, among all mankind.

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

This’ is therefore, the leading, primary, and true reason. Let us then, also investigate that which is opposed (to it). Let Him therefore be (considered) the Teacher, and them the Disciples; and so, as it were in a relation of hypothesis that He taught none of the things already mentioned, but those opposed to them (viz.); that they should forthwith be transgressors of the Law; should act impiously, iniquitously, fraudulently, and falsely ; should swear falsely, and do (many) hateful things, and if there be any other vice that can be named’. Now, all these things are wholly foreign to the doctrines of our Saviour ; they are opposed (to them,) and would be the (offspring) of arrogance and impudence. Nor, are they only opposed to His words and doctrines, but also to the mode of life which has hitherto been delivered to all nations; that which is practised in all His Churches’. But, even if the matter be (wholly) false, then cannot its like be advanced; (viz.) that we should have been a race so negligent, as not even to have examined the things now before us !—Let Him then be (supposed to have been) the Teacher of every vice, and iniquity ; and that the chief care was,’ that they should after all these things remain concealed’. And such custom is most wisely concealed under the form of a doctrine which is pure’, and putting forth a new (mode) of worship. These then, were led by such things, and by others still worse. For vice"! previously ensnares, and it constitutes the teaching of itself. They would (then,) exalt their Master to a state of greatness by lying words, and spare not even one expression of falsehood; and falsely ascribe to Him every sort of miracle and wonderful work, that (men) might wonder at them and felicitate them, that they were dignified by being the Disciples of such a Master.

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

Come then, let us now see,—if they really were such, —whether it was possible that could have been established, which they endeavoured to do for Him. For they say, that Evil is friendly to evil, but not to good’... Whence then, is this agreement in vice to be discovered in the multitudes of all these men? And, Whence this testimony respecting them (viz.), that the object of them all was in unison? And, Whence this doctrine about the Divine appointments, and the teaching of the (true) Philosophy ? Whence also, the mind (intent) on the life of virtue? And, Whence the doctrine (inculcating) flight from every vice Whence also, the knowledge and recording of precepts such as these? And, Whence the glory of the conduct and conversation which was delivered by them, throughout the whole creation of man? Whence too, all this power? Whence this courage? Whence this confidence? Whence this resignation even to death? ?—But, Who would at the first, even in opinion, have had respect to the man who taught vice and bitterness,—as it is (here) said of Him,— and who promised such things? They would surely say (such were the deeds) of a Magician. But, the Disciples of this Leader were in nothing vicious. And, Must not they have understood these things at the end of their Master ? and, by what sort of Death he was affected? Why then, after such an end of shame, did they continue in these things? and affirm of Him who was then among the dead, that He was God, unless they thought it a thing of no moment, that they themselves should suffer similar things ? Now, Who is it that has voluntarily and openly ever chosen punishment for the sake of nothing profitable? For, had they been desirous of possessions, so would they also of