Homilies 14.1–15.11

Much earlier than usual, Peter woke up, came in to us, roused us, and said: “Let Faustinus and Faustinianus, together with Clement and the members of the household, follow me, so that we may go to a sheltered place by the sea and be able to baptize her out of sight.” When we reached the shore, having found a calm and clean place between some rocks, he baptized her. We brothers, together with our brother and some others, withdrew out of regard for the women and bathed, and then came and took the women with us; and so, going to a secluded place, we prayed. Then Peter sent the women ahead because of the crowd, telling them to go to the lodging by another road, and allowed only us men to be with our mother and those same women. So we came to the lodging and, waiting for him to come, talked with one another. After some hours Peter came, broke the bread with thanksgiving, put salt on it, and gave it first to our mother and after her to her sons. And so we ate with her and blessed God.

Then Peter, seeing that the crowd had come in, sat down, told us to sit beside him, and first explained, to satisfy us, why after sending us ahead from the baptism he himself had come later. He gave this reason. “As soon as you left,” he said, “an old workman came in with us, carefully hiding himself; he had been spying on us beforehand, as he himself later confessed, to see what we would do when we went into the sheltered place, and when he came out he followed secretly. Coming up in a convenient place and greeting me, he said: ‘I have been following you a long time, wanting to meet you, but I was ashamed, in case you should be angry with me as a busybody. But now, if you wish, I will tell you what seems to me true.’ And I answered: ‘Tell us what seems good to you, and we will welcome you, even if what you say is not really good, since you have wished with a good intention to say what seems good to you.’”

“And the old man began to speak thus: ‘When I saw you, after bathing in the sea, withdraw to the hidden place, I came up and spied secretly on what you might be doing when you went into the secluded spot; and when I saw you praying, I withdrew. But I pitied you and waited, so that I might speak to you as you came out and persuade you not to be deceived. For there is neither God nor providence, but all things are subject to genesis, as I have been fully convinced by what I have suffered, having studied the science carefully for a long time. So do not be deceived, my son. Whether you pray or not, you must suffer what comes from genesis. For if prayers or doing good had any power, I would myself be in better circumstances. And now, unless this poor clothing of mine misleads you, you will not disbelieve what I say. Once I was in great abundance of livelihood; I sacrificed much to the gods and gave to those in need; and yet, though I prayed and was pious, I could not escape what was fated.’ And I said: ‘What is it that you have suffered?’ He answered: ‘There is no need to tell it now; perhaps at the end you will hear who I am and of what family, and in what circumstances of life I have been. But now I want you to be fully convinced that all things are subject to genesis.’”

“And I said: ‘If all things are subject to genesis, and you are fully convinced that this is so, you are thinking contrary to yourself when you give advice. For if even thinking is impossible apart from genesis, why do you labour in vain advising that something should happen which cannot happen? Moreover, even if genesis exists, do not hurry to persuade me not to worship the Lord even of the stars, who, if he wills that something should not happen, has the power to prevent it. For the subject must always obey what rules it. But to worship the so-called gods, if genesis prevails, is superfluous. For nothing happens contrary to what fate has decided, nor can they themselves do anything, being subject to their own universal genesis. If genesis exists, it is contradictory that it should not be the first ruler, or else it cannot be subject; for the unoriginate, as unoriginate, has nothing older than itself.’”

“While we were speaking to each other in this way, a large crowd gathered. Then, looking at the crowd, I said: ‘I and my people, having received from our ancestors the worship of God and the command not to give heed to genesis, I mean the science of astrology, for this reason have not studied it. So I am not skilled in astrology; but I will set out what I am skilled in. Since I cannot overturn genesis from the science of genesis itself, I want to show in another way that affairs are governed by providence and that each person will receive honour or punishment according to what he does, whether now or later, it makes no difference to me, except that each will certainly receive the fruit of what he has done. The proof that there is no genesis is this. If any of those standing here has been deprived of his eyes, or has a crippled hand, or a lame foot, or any other bodily defect that admits of no return to health and lies beyond every promise of medicine, which not even astrologers promise to heal, because nothing of the kind has happened in the long course of ages, then I, praying to God, will provide the healing, though from genesis such a thing could never have been restored. When this has happened, do not those who blaspheme God, the creator of all things, sin?’ The old man answered: ‘Is it blasphemy, then, to say that all things are subject to genesis?’ And I answered: ‘Certainly. For if all the sins, impieties, and debaucheries of human beings come from the stars, and the stars were appointed by God to do these things so as to become the causes of all evils, then the sins of all are referred to him, who set genesis in the stars.’”

“And the old man answered: ‘Truly you have spoken greatly, but my own knowledge stands in the way of all your incomparable proof. For I am an astrologer, and once, living in Rome, I became friends with a man related to Caesar, and knew the horoscope of him and of his wife; and having seen their deeds actually come to pass in accordance with their horoscope, I cannot be persuaded by your argument. For her horoscope had the configuration that makes women adulteresses, in love with their own slaves, and dying in the waters abroad. And that is how it happened. For she fell in love with her own slave, and not bearing the disgrace, she fled with him, went abroad, lived with him, and perished in the sea.’”

“And I answered: ‘How do you know that the woman who fled married the slave when she was abroad, and died after marrying him?’ And the old man said: ‘I know the truth for certain: not that she married him, since I did not even know that she was in love; but after her departure her husband's brother told me the whole story of her love: how he, being honourable, as a brother would, would not defile his brother's bed; and how the poor woman, both wanting him and ashamed before him and of the disgrace (for she is not to be blamed, since she was compelled by her horoscope to do and suffer these things), invented a dream, whether true or false I cannot say. For he said she had said that someone had stood by her in a vision and ordered her, “Leave the city of Rome at once with your children.” Her husband, anxious that she be saved with the sons, at once sent them to Athens to be educated, with their mother and slaves, and kept with him a third, younger son, since the one who gave the dream had allowed him to stay with him. When much time had passed and he received no letters from her, after sending to Athens many times, he himself took me, as the most faithful of all his friends, and set out on the search. I shared many labours with him on the journey willingly, remembering that in his former prosperity he had made me a partner in everything, loving me above his other friends. We sailed from there and so came to these parts of Syria; we put in at Seleucia, and after we left the ship, not many days later he died of despondency. I came here and, giving myself to work, have earned my food with my hands from then until now.’”

“When the old man had said this, I realized from what he said that the old man he said had died was he himself, your father. So I did not wish to tell him about you until I had informed you. But having learned where he lodged and told him where I lodged, for the sake of certainty I asked only this: ‘What was the old man's name?’ He said: ‘Faustus.’ ‘And the names of the twin sons?’ He answered: ‘Faustinus and Faustinianus.’ ‘And of the third son?’ He said: ‘Clement.’ ‘And what was their mother's name?’ He said: ‘Mattidia.’ So, moved to tears with sympathy, I dismissed the crowds and came to you, so that I might tell you these things after the sharing of salt. I did not want to tell you before sharing the salt, in case you should be overcome by grief and spend the day of baptism mourning, when even the angels rejoice.” When Peter said this, we all wept, with our mother. Seeing us weeping, he said: “Now let each of you bear what has been said nobly, in the fear of God. For your father did not die today; he died long ago, as you yourselves have said by conjecture.”

When Peter had said this, our mother could not bear it and cried out: “Alas, my husband! Loving us, you died by your own decision, while we are alive, see the light, and take food!” Before this one cry had ceased, the old man came in, and as he was about to ask the reason for the outcry, he looked at the woman and said: “Alas, what does this mean? Whom do I see?” Coming closer and looking more carefully, and being recognized in turn, he embraced her. Both almost fainted from sudden joy; wishing to speak to each other, they were seized with speechlessness and could not master their overwhelming joy. But soon our mother said: “I have you, Faustus, dearest to me in all things! How is it that you are alive, whom we heard a little while ago to be dead? But these are our sons, Faustinus, Faustinianus, and Clement.” When she said this, the three of us fell upon him and kissed him, and somehow dimly recalled his appearance.

Seeing this, Peter said: “Are you Faustus, this woman's husband and the father of her children?” He said: “I am.” And Peter said: “How then did you tell me your own story as about another, speaking of labours and grief and a tomb?” And our father answered: “Being a relative of Caesar and not wishing to be discovered, I shaped the account as about someone else, so that I might not be recognized as the one I am. For I knew that if I were recognized, the local governors would hear of it, call me back to do Caesar a favour, and invest me again with a prosperous life, which I had renounced. For having judged those whom I loved most to be dead, I could not give myself up to the luxury of life.”

And Peter said: “You did this as you decided. But about genesis, were you insisting on it while lying, or affirming it as the truth?” And our father said: “I will not lie to you: I affirmed genesis as truly existing. For I am not uninitiated in the science. Besides, I had with me a certain man, the best of astrologers, an Egyptian named Annubion, who became my friend at the beginning of my travels and showed me the death of my wife and children.” And Peter said: “Are you not then convinced by the facts that the teaching of genesis does not hold?” And our father answered: “I must set before you all that comes into my mind, so that as I hear your answers I may learn your refutations of them. I know that astrologers are often wrong, and often right. So I suspect that where they are exact they are right, and where they err they do so from ignorance; so that I suppose that the science holds, but that they are wrong only through ignorance, since not everyone can be exact about everything.” And Peter answered: “Beware lest, where they are right, they hit on the truth by chance and do not speak from exact knowledge. For among many things said, some must necessarily come true.” And the old man said: “How then is it possible to be fully convinced about this, whether the teaching of genesis holds or not?”

When both were silent, I said: “Since I know the science exactly, and my lord and my father do not, I would like, if Annubion himself were here, to hold a discussion with him in my father's presence. For in this way the matter could come to light, since the inquiry would be between one expert and another of the same craft.” And our father answered: “Where then is it possible to meet Annubion?” And Peter said: “In Antioch; for I learn that Simon the magician is there, whom Annubion follows as his inseparable companion. So when we arrive there, if we find them, the inquiry can take place.” And so, after much conversation, rejoicing at the recognition and giving thanks to God, as evening came on we turned to sleep.

At daybreak our father, with our mother and her three sons, came in to where Peter was, greeted him, and sat down; then we sat down too, at his bidding. And Peter, looking at our father, said: “I am eager for you to become of one mind with your wife and children, so that you may share their life here, and there too, after the soul has been separated from the body, may be with them free from grief. For does it not grieve you, and them, very greatly not to be together?” And my father said: “Very much indeed.” And Peter: “If, then, being separated from one another here grieves you, how much more will it grieve you—since after death you are certainly bound not to be with one another—that you, a wise man, are separated from your own because of the reasoning of your opinion; and how much more will they be pained, knowing that because you think otherwise eternal punishment awaits you, by the sentence of an express decree?”

And the father said: “But, my dearest friend, there is no such thing as souls being punished in Hades, since the soul dissolves into air the moment it leaves the body.” And Peter said: “Until we persuade you about this, answer me: does it not seem to you that, while you, not believing in the punishment, are not grieved, they, being convinced of it, cannot help being distressed about you?” And the father: “What you say follows.” And Peter: “Why then will you not free them from their very great grief over you by assenting to our religion—I do not mean out of embarrassment, but out of fair-mindedness—listening to what I say to you and judging whether these things are so or not? If they are as we say, you will both enjoy the company of your dearest ones here and rest with them there; but if in examining the arguments you show that what we say is some false fable, you will do well in this way too: you will have brought them round to your own opinion, you will stop them leaning on empty hopes, and you will free them from false fears.”

And the father: “You seem to me to be saying many reasonable things.” And Peter said: “What is it, then, that keeps you from coming to our faith? Tell me, so that we may begin by speaking to that. For many things hold people back. Those who are persuaded are held back by the busyness of buying, of business, of farming, of cares, and the like; the unbelievers, of whom you are one, by suppositions: thinking either that gods who do not exist are gods, or that all things are subject to Genesis, or to chance, or that souls are mortal, or even that our teaching is false, on the ground that there is no providence.”

“But I say that all things are governed by the providence of God, as appears from what has happened to you: that you and your family were parted for so many years. For since, had they been with you, they might perhaps not have listened to the message of godliness, it was so arranged that there should be the journey abroad with their mother, the shipwreck, the supposed death, the sales into slavery, and moreover their being educated in the godless doctrines of the Greeks, so that, knowing them, they might be the better able to refute them; on top of this, that they should come to love the message of godliness and be able to join me and help me in my preaching; and further, that their brother Clement should come too, and so their mother be recognized and be fully assured of the worship of the Godhead; and that not long afterwards the twin children should be recognized and recognize her, and on the next day meet you and receive back their own. So swift a harmony, running together from every side toward one purpose, I do not think can be without providence.”

And the father began to say to Peter: “Do not think, my dearest Peter, that I have not been turning over in my mind the message you preach. Indeed, at the end of this past night, when Clement was urging me strongly toward the truth you preach, I answered: ‘What newer command can anyone give than what the ancients advised?’ He smiled gently and said: ‘There is a great difference, father, between the words of godliness and those of philosophy. For the word of truth has its proof from prophecy, while the word of philosophy, offering fine phrases, seems to present its proofs from conjectures.’ Having said this, he set out for me by way of example the teaching on love of humankind which you had taught him, and it seemed to me rather most unjust. I shall tell you how. He said it was just to offer to one who strikes one's cheek the other as well, and to one who takes one's garment to give the cloak also, and to go two miles with one who compels one to go one, and so on.”

And Peter answered: “But you thought unjust what is most just. If you please, listen.” And the father said: “Very gladly.” And Peter: “Suppose there are two hostile kings with their territories divided, and one of the subjects of the one is caught in the territory of the other and for that reason owes his life: if he is let off the penalty with a slap instead of death, does not the one who let him off plainly appear humane?” And the father said: “Certainly.” And Peter said: “And what if this same man takes something belonging to someone, or anything else, and when caught at it gives back double, though he owes four times the amount and death besides, as one caught within the enemy's borders: does it not seem to you that the one who took the double and let him off death is humane?” And the father said: “So it appears.” And Peter: “Well then, must not one who is in another's kingdom, and that of a wicked enemy, flatter everyone for the sake of staying alive, yield all the more to those who press him into service, greet those who do not greet him, reconcile enemies, not quarrel with those who are angry, give his own things freely to everyone who asks, and so on?” And the father: “He would reasonably submit to all of it, if he prefers staying alive to these things.”

And Peter: “Are not, then, those you said were wronged themselves the trespassers, since they are in another's kingdom, and are they not taking more than their due in whatever they possess? Those thought to do wrong grant to each person on the opposite side as much as they allow him to keep. For these things belong to those who have chosen the present things, and they are so humane as to allow the others to live. So much for the illustration; now hear the thing itself. The prophet of truth, when he was present, taught us that the Creator and God of all things assigned two kingdoms to two beings, a good one and an evil one: to the evil one he gave the kingdom of the present world, together with law, so that he should have authority to punish those who do wrong; to the good one, the eternal age to come. And he made each human being free, with authority to assign himself to whom he will, either to the present evil or to the coming good. Those who choose the present things have authority to be rich, to live in luxury, to take their pleasure, and to do whatever they can; for they will have nothing of the good things to come. But those who have decided to take the things of the coming kingdom may not regard as their own the things here, since they belong to a foreign king—except only water and bread, and these procured with sweat, for the sake of living (since it is not permitted to die by one's own will), and also one garment, for one is not allowed to stand naked, because of the all-seeing heaven.”

“If, then, you wish to hear the exact account of the matter, those you said a little while ago were wronged are rather the ones who do wrong. For those who have chosen the things to come live alongside the evil ones among the present things, enjoying many of the same things as they: life itself, light, bread, water, clothing, and some other such things. But those whom you thought to do wrong will share nothing with the good men in the things to come.” And the father answered: “Now that you have persuaded me that the wrongdoers are themselves wronged and the wronged have rather the advantage, the whole matter seems to me still more thoroughly unjust: those who seem to do wrong concede much to those who have chosen the things to come, while those who seem to be wronged are themselves doing wrong, because there they do not grant to those who conceded things to them here the same things they themselves were granted.” And Peter: “Not even this is unjust, because each has the authority to choose the present or the future things, whether they be small or great. One who chooses by his own judgment and will is not wronged—I mean not even if he chooses the small things, since the great ones were set before him, as the small ones were too.” And the father said: “You are right; for a certain wise man of the Greeks has said: ‘The blame is the chooser's; God is blameless.’”

“But explain this further point to me as well. I remember Clement telling me that we suffer wrongs and afflictions for the forgiveness of sins.” And Peter: “That too is right. For we who have chosen the things to come, in so far as we possess more—whether clothing or food or drink or anything else—possess sins, because we ought to have nothing, as I explained a little while ago. To all, possessions are sins. The loss of them, in whatever way it comes, is the removal of sins.” And the father said: “That follows, since you distinguished two domains of the two kings, with each of those under their authority free to choose what he will. But do we really suffer justly?” And Peter: “Most justly. For since the rule for those who are saved is, as I said, that no one should own anything, yet many people have many possessions—which is another name for sins—for this reason, out of God's surpassing love for humankind, afflictions are brought on those who do not live with a pure heart, so that, because of their great love for God, they may be saved from eternal punishments by temporary penalties.”

And the father: “But do we not see many ungodly people who are poor? Are these too, on that account, among the saved?” And Peter: “Not at all. For the poverty of the poor man is not acceptable if he longs for what he should not. So some are rich in money by their intention, and are punished as desiring to have more. Nor is anyone at all righteous simply by being poor. For a person can be poor in money and yet desire, or even do, what above all he should not: he may worship idols, or blaspheme, or commit sexual immorality, or live without distinction of right and wrong, or swear falsely, or lie, or live as an unbeliever. But our teacher pronounced the faithful poor blessed, and them not as having given anything—for they had nothing—but as committing no sin, and as not being condemned for the one thing of not giving alms, since they had nothing.” And the father: “Truly, on your premise, things seem to be quite in order; so I have made up my mind to hear the whole teaching in its order.”

And Peter: “Then, since from now on you are eager to learn the matters of our religion, I must set out the teaching in order, beginning from God himself and showing that he alone must be called God, and that others must neither be called gods nor thought to be so, and that whoever does otherwise must be punished eternally, as having committed the greatest impiety against the very Lord of all.” Having said this, he laid his hands on those troubled by afflictions, on the sick and the demon-possessed, prayed, healed them, and dismissed the crowds. Then he went in, took salt with his closer companions, and slept.