Padres ante-Nicenos, Vol. V: Padres del siglo III: Hipólito, Cipriano, Caio, Novaciano, Apéndice. texto completo

3. As to the epistles³⁴ of Paul, again, to those who will understand the matter, they indicate of themselves what they are, and from what place or with what object they were directed. He wrote first of all, and at considerable length, to the Corinthians, to check the schism of heresy; and then to the Galatians, to forbid circumcision; and then to the Romans on the rule of the Oid Testament Scriptures, and also to show them that Christ is the first object³⁵ in these;-which it is needful for us to discuss severally,³⁶ as the blessed Apostle Paul, following the rule of his predecessor John, writes to no more than seven churches by name, in this order: the first to the Corinthians, the second to the Ephesians, the third to the Philippians, the fourth to the Colossians, the fifth to the Galatians, the sixth to the Thessalonians, the seventh to the Romans. Moreover, though he writes twice to the Corinthians and Thessalonians for their correction, it is yet shown-i.e., by this sevenfold writing-that there is one Church spread abroad through the whole world. And John too, indeed, in the Apocalypse, although he writes only to seven churches, yet addresses all. He wrote, besides these, one to Philemon, and one to Titus, and two to Timothy, in simple personal affection and love indeed; but yet these are hallowed in the esteem of the Catholic Church, and in the regulation of ecclesiastical discipline. There are also in circulation one to the Laodiceans, and another to the Alexandrians, forged under the name of Paul, and addressed against the heresy of Marcion; and there are also several others which cannot be received into the Catholic Church, for it is not suitable for gall to be mingled with honey.

4. The Epistle of Jude, indeed,³⁷ and two belonging to the above-named John-or bearing the name of John-are reckoned among the Catholic epistles. And the book of Wisdom, written by the friends of Solomon in his honour. We receive also the Apocalypse of John and that of Peter, though some amongst us will not have this latter read in the Church. The Pastor, moreover, did Hermas write very recently in our times in the city of Rome, while his brother bishop Plus sat in the chair of the Church of Rome. And therefore it also ought to be read; but it cannot be made public³⁸ in the Church to the people, nor placed among the prophets, as their number is complete, nor among the apostles to the end of time. Of the writings of Arsinous, called also Valentinus, or of Miltiades, we receive nothing at all. Those are rejected too who wrote the new Book of Psalms for Marcion, together with Basilides and the founder of the Asian Cataphrygians.³⁹

Elucidations.

I

Psalms and hymns, p. 601.

I Subjoin as an elucidation, to which I have suffixed references of my own, a valuable note of the Edinburgh editor,⁴⁰ which is found on p. 156 of vol. ix. in that series: "From this it appears that it was a very ancient custom in the Church to compose hymns and psalms in honour Christ. Pliny, in his letter to Trajan, also states that the Christians were accustomed to meet together and sing hymns to Christ.⁴¹ Hippolytus also may be understood to refer to these hymns and psalms towards the close of his oration on the end of the world, where he says: `Your mouth I made to give glory and praise, and to utter psalms and spiritual songs.' A hymn of this kind in honour of Jesus Christ, composed by Clement of Alexandria, is extant at the end of his books entitled Poedagogi."

II

The Dialogue between himself and Proclus, p. 600.

I have been unable to get a copy of the work of John de Soynes on Montanism, which possibly throws some light upon the Dialogue with Proclus, attributed to him by Photius. It is praised by Adolf Harnack, and highly spoken of by English critics. It was a Hulsean prize essay, published Cambridge, 1878.

NOVATIAN

[TRANSLATED BY THE REV. ROBERT ERNEST WALLIS.]

Introductory Notice to Novatian, a Roman Presbyter

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[a.d. 210-280.] When we reflect upon the history of Solomon, and his marvellous contributions to the sacred canon of Scripture, we must not be surprised to find a Tatian, a Tertullian, and a Novatian among the Fathers. We deplore the lapse of such characters, but after death they are not subject to human judgment. Let us cherish the gratitude we owe to them for their good works, and use their testimony so far as it was faithful; covering their shame with the mantle of charity, and praying for grace never to imitate their faults. "If any teacher have wandered from the faith, it is permitted," says St. Vincent of¹ , "by Divine Providence for our trial, whether we love God or not, with all our heart and with all our soul."

We find Novatian apparently exercising jurisdiction, sede vacante, in Rome, with his co-presbyters, and as vicar-general (to use a later term) corresponding with Cyprian. This was about a.d. 250, after the death of Fabian. His marked abilities and real services had fitted him to preside thus over the Roman presbytery, and to be their "secretary for foreign affairs." But he laboured under the impediment of clinic baptism, and had not an unblemished record, if we credit Eusebius,² in his conduct during persecution.

He was not called, therefore, to the episcopate. Cornelius was made bishop June 4, a.d. 251; and, apparently, disappointed ambition soon bore its thorny fruits. "Emulation of the episcopal office is the mother of schisms," said Tertullian;³ even in that period when to be a bishop was so often to be a martyr. And we find Novatian grasping a shadowy titular bishopric, which, wholly irregular and universally disowned, could have been to such a man the source of nothing but misery. I say, "to such a man," for, without hearing the other side, I cannot accept what was unquestionably supposed to be fact amid the excitements of the times. And Novatian was not a common or a vulgar character. The arguments of Lardner⁴ teach us at least to be Christians,-to accept the facts, but "forbear to judge," seeing, as that writer observes, "we have not one remaining line of his in self-defence or against his adversaries."

Now as to his orthodoxy, so far as his extant writings are concerned, I think any scholar, not anxious to make out a case, will abide by the candid judgment of Bull, who defends his reputation against Petavius.⁵ "By no means," he says, "should we tolerate that injustice of the Jesuit Petau towards the ancient writers, against their manifest mind and purpose; twisting, as he everywhere does, their sound and Catholic sayings into a sense alien and heretical."

The work upon the Trinity, which is a most valuable contribution to ante-Nicene theology, is said by Cave to have been written about a.d. 257; and that upon the Jewish meats seems to have been composed during the Decian persecution. His heresy, such as it was, turned upon unrelenting discipline, and was a sin against charity, which is greater than faith itself. It violated the "seventy times seven" maxim of our Lord, and the comprehensive precept, "Forgive, and ye shall be forgiven." It wounded Christian unity at a perilous period, and when every breach in the wall of the fold was sure to let in the wolves.

"He may have aspired to the papal chair," says a contemporary writer⁶ of no mean repute, adding, "to which he had the best claim." Then he says, "Novatian was elected anti-pope by a minority, and consecrated by three Italian bishops." Is this history? What impression must it give to the young student? The learned writer whom I quote shows clearly enough that there was no "papacy" in primitive times, as that word is universally understood. Why, then, put a face upon Antiquity so utterly misleading? Neither Novatian, nor his consecrators, nor Cornelius, against whom he rebelled, ever dreamed of anything more than of an episcopal chair; venerable, indeed, for its succession of pastors from the times of SS. Peter and Paul, but as yet hardly felt in the Christian brotherhood; which for two centuries had produced many pious but few eminent men, and in which Novatian himself was the earliest contributor to the "Latin Christianity," already founded and flourishing, not in Italy, but in Northern Africa.

The following is the Introductory Notice of the Edinburgh translator, the Rev. Dr. Wallis, who, I am glad to observe, is tender towards our author's memory :-

The biography of Novatian belongs to the ecclesiastical history of the third century. He was, or is reputed to have been, the founder of a sect which claimed for itself the name of "Puritan"⁷ (kaqaroi/). For a long time he was in determined opposition to Cornelius, bishop of Rome, in regard to the admission of the lapsed and penitent into the Church; but the facts of the controversy and much of our information in regard to Novatian are to be got only from his enemies, the Roman bishop and his adherents. Accordingly, some have believed all the accusations that have been brought against him, while others have been inclined to doubt them all.⁸

It is not known where Novatian was born. Some have appealed to Philostorgius⁹ in behalf of the opinion that he was a Phrygian; but others maintain that, supposing this to be a statement of the historian, it is a mere conjecture of his, based on the character of Novatian's teaching. It is also stated by Cyprian, that he was a Stoic before he passed over to the Christian Church; but this also has been doubted. While amongst the catechumens, he was seized by a violent disease, attributed to demoniac agency; and, being near death, he received baptism. He was ordained presbyter by Fabian, bishop of Rome, against the wishes of the rest of the clergy, who objected thereto because he had received clinic baptism.¹⁰ The subsequent circumstances of his schism and his contest with Cornelius, are stated at length with no friendly spirit in a letter to Antonianus by Cyprian.¹¹ Socrates¹² states that he suffered martyrdom; but his authority, amid the silence of all others, is not sufficient to guarantee the fact.

Novatian composed many works. The following are extant:-

I. De Trinitate, formerly attributed by some to Tertullian, by others to Cyprian; but now on all hands allowed to be the work of Novatian, to whom Jerome expressly assigns it.¹³ It was written after the heresy of Sabellius, which appeared 256 a.d.

II. De Cibis Judaicis: at first also attributed by some to Tertullian or Cyprian; but now assigned to Novatian on the testimony of Jerome. It was written during the time of the Decian persecution, about 250 a.d.

III. Novatian was the author of the letter¹⁴ addressed by the Roman clergy to Cyprian. So Cyprian himself states.¹⁵ Some have also attributed to him Ep. xxix. without any authority.

IV. Jerome attributes to him writings on Circumcision, on the Sabbath, on the Passover, on the Priesthood, on Prayer, on Attalus, on the Present Crisis, and Letters.

The best editions of Novatian are by Welchman, Oxford, 1724; and by Jackson, London, 1728.

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A Treatise of Novatian Concerning the Trinity.

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Preface.

Novatian's treatise concerning the Trinity is divided into thirty-one chapters. He first of all, from chapter first to the eighth, considers those words of the Rule of Truth or Faith,¹ which bid us believe on God the Father and Lord Almighty, the absolutely perfect Creator of all things. Wherein among the other divine attributes he moreover ascribes to Him, partly from reason and partly from the Holy Scriptures, immensity, eternity, unity, goodness, immutability, immortality, spirituality; and adds that neither passions nor members can be attributed to God, and that these things are only asserted of God in Scripture anthropopathically.²

Chapter I. Argument.-Novatian, with the View of Treating of the Trinity, Sets Forth from the Rule of Faith that We Should First of All Believe in God the Father and Lord Omnipotent, the Absolute Founder of All Things. The Works of Creation are Beautifully Described. Man's Free-Will is Asserted; God's Mercy in Inflicting Penalty on Man is Shown; The Condition After Death of the Souls of the Righteous and Unrighteous is Determined.

The Rule of truth requires that we should first of all things believe on God the Father and Lord n Omnipotent; that is, the absolutely perfect Founder of all things, who has suspended the heavens in lofty sublimity, has established the earth with its lower mass, has diffused the seas with their fluent moisture, and has distributed all these things, both adorned and supplied with their appropriate and fitting instruments. For in the solid vault of heaven He has both awakened the light-bringing Sunrisings; He has filled up the white globe of the moon in its monthly³ waxings as a solace for the night; He, moreover, kindles the starry rays with the varied splendours of glistening light; and He has willed all these things in their legitimate tracks to circle the entire compass of the world, so as to cause days, months, years, signs, and seasons, and benefits of other kinds for the human race. On the earth, moreover, He has lifted up the loftiest mountains to a peak, He has thrown down valleys into the depths, He has smoothly levelled the plains, He has ordained the animal herds usefully for the various services of men. He has also established the oak trees of the woods for the future benefit of human uses. He has developed the harvests into food. He has unlocked the mouths of the springs, and has poured them into the flowing rivers. And after these things, lest He should not also provide for the very delights of the eyes, He has clothed all things with the various colours of the flowers for the pleasure of the beholders. Even in the sea itself, moreover, although it was in itself marvellous both for its extent and its utility, He has made manifold creatures, sometimes of moderate, sometimes of vast bodily size, testifying by the variety of His appointment to the intelligence of the Artificer. And, not content with these things, lest perchance the roaring and rushing waters should seize upon a foreign element at the expense of its human possessor, He has enclosed its limits with shores;⁴ so that when the raving billow and the foaming water should come from its deep bosom, it should return again unto itself, and not transgress its concealed bounds, but keep its prescribed laws, so that man might the rather be careful to observe the divine laws, even as the elements themselves observed them. And after these things He also placed man at the head of the world, arid man, too, made in the image of God, to whom He imparted mind, and reason, and foresight, that he might imitate God; and although the first elements of his body were earthly, yet the substance was inspired by a heavenly and divine breathing. And when He had given him all things for his service, He willed that he alone should be free. And lest, again, an unbounded freedom should fall into peril, He laid down a command, in which man was taught that there was no evil in the fruit of the tree; but he was forewarned that evil would arise if perchance he should exercise his free will, in the contempt of the law that was given. For, on the one hand, it had behoved him to be free, lest the image of God should, unfittingly be in bondage; and on the other, the law was to be added, so that an unbridled liberty might not break forth even to a contempt of the Giver. So that he might receive as a consequence both worthy rewards and a deserved punishment, having in his own power that which he might choose to do, by the tendency of his mind in either direction: whence, therefore, by envy, mortality comes back upon him; seeing that, although he might escape it by obedience, he rushes into it by hurrying to be God under the influence of perverse counsel. Still, nevertheless, God indulgently tempered his punishment by cursing, not so much himself, as his labours upon earth. And, moreover, what is required does not come without man's knowledge; but He shows forth man's hope of future discovery⁵ and salvation in Christ. And that he is prevented from touching of the wood of the tree of life, is not caused by the malignant poison of envy, but lest, living for ever without Christ's previous pardon of his sins, he should always bear about with him for his punishment an immortality of guilt. Nevertheless also, in higher regions; that is, above even the firmament itself, regions which are not now discernible by our eyes, He previously ordained angels, he arranged spiritual powers, He put in command thrones and powers, and founded many other infinite spaces of heavens, and unbounded works of His mysteries; so that this world, immense as it is, might almost appear rather as the Latest, than the only work of corporeal things. And truly,⁶ what lies beneath the earth is not itself void of distributed and arranged powers. For there is a place whither the souls of the just and the unjust are taken, conscious of the anticipated dooms of fixture judgment; so that we might behold the overflowing greatness of God's works in all directions, not shut up within the bosom of this world, however capacious as we have said, but might also be able to conceive of them beneath both the abysses and the depths I of the world itself. And thus considering the greatness of the works, we should worthily admire the Artificer of such a structure.

Chapter II. Argument.-God is Above All, Things, Himself Containing All Things, Immense, Eternal, Transcending the Mind of Man; Inexplicable in Discourse, Loftier Than All Sublimity.

And over all these things He Himself, containing all things, having nothing vacant beyond Himself, has left room for no superior God, such as some people conceive. Since, indeed, He Himself has included all things in the bosom of perfect greatness and power, He is always intent upon His own work, and pervading all things, and moving all things, and quickening all things, and beholding all things, and so linking together discordant materials into the concord of all elements, that out of these unlike principles one world is so established by a conspiring union, that it can by no force be dissolved, save when He alone who made it commands it to be dissolved, for the purpose of bestowing other and greater things upon us. For we read that He contains all things, and therefore that there could have been nothing beyond Himself. Because, since He has not any beginning, so consequently He is not conscious of an ending; unless perchance-and far from us be the thought-He at some time began to be, and is not above all things, but as He began to be after something else, He would be beneath that which was before Himself, and would so be found to be of less power, in that He is designated as subsequent even in time itself. For this reason, therefore, He is always unbounded, because nothing is greater than He; always eternal, because nothing is more ancient than He. For that which is without beginning can be preceded by none, in that He has no time. He is on that account immortal, that He does not come to an end by any ending of His completeness. And since everything that is without beginning is without law, He excludes the mode of time by feeling Himself debtor to none. Concerning Him, therefore, and concerning those things which are of Himself, and are in Him, neither can the mind of man worthily conceive what they are, how great they are, and what they are like; nor does the eloquence of human discourse set forth a power that approaches the level of His majesty. For to conceive and to speak of His majesty, as well all eloquence is with reason mute, as all mind poor. For He is greater than mind itself; nor can it be conceived how great He is, seeing that, if He could be conceived, He would be smaller than the human mind wherein He could be conceived. He is greater, moreover, than all discourse, nor can He be declared; for if He could be declared, He would be less than human discourse, whereby being declared, He can both be encompassed and contained. For whatever could be thought concerning Him must be less than Himself; and whatever could be declared must be less than He, when compared in respect of Himself. Moreover, we can in some degree be conscious of Him in silence, but we cannot in discourse unfold Him as He is. For should you call Him Light, you would be speaking of His creature rather than of Himself-you would not declare Him; or should you call Him Strength, you would rather be speaking of and bringing out His power than speaking of Himself; or should you call Him Majesty, you would rather be describing His honour than Himself. And why should I make a long business of going through His attributes one by one? I will at once unfold the whole. Whatever in any respect you might declare of Him, you would rather be unfolding some condition and power of His than Himself. For what can you fittingly either say or think concerning Him who is greater than all discourses and thoughts? Except that in one manner-and how can we do this? how can we by possibility conceive how we may grasp these very things?-we shall mentally grasp what God is, if we shall consider that He is that which cannot be understood either in quality or quantity, nor, indeed, can come even into the thought itself. For if the keenness of our eyes grows dull on looking at the sun, so that the gaze, overcome by the brightness of the rays that meet it, cannot look upon the orb itself, the keenness of our mental perception suffers the same thing in all our thinking about God, and in proportion as we give our endeavours more directly to consider God, so much the more the mind itself is blinded by the light of its own thought. For-to repeat once more-what can you worthily say of Him, who is loftier than all sublimity, and higher than all height, and deeper than all depth, and clearer than all light, and brighter than all brightness, more brilliant than all splendour, stronger than all strength, more powerful⁷ than all power, and more mighty than all might, and greater than all majesty, and more potent than all potency, and richer than all riches, more wise than all wisdom, and more benignant than all kindness, better than all goodness, juster than all justice, more merciful than all clemency? For all kinds of virtues must needs be less than Himself, who is both. God and Parent of all virtues, so that it may truly be said that God is that, which is such that nothing can be compared to Him. For He is above all that can be said. For He is a certain Mind generating and filling all things, which, without any beginning or end of time, controls, by the highest and most perfect reason, the naturally linked causes of things, so as to result in benefit to all.

Chapter III. Argument.-That God is the Founder of All Things, Their Lord and Parent, is Proved from the Holy Scriptures.

Him, then, we acknowledge and know to be God, the Creator of all things-Lord on account of His power, Parent on account of His discipline-Him, I say, who "spake, and all things were made; "⁸ He commanded, and all things went forth: of whom it is written, "Thou hast made all things in wisdom; "⁹ of whom Moses said, "God in heaven above, and in the earth beneath; "¹⁰ who, according to Isaiah, "hath meted out the heaven with a span, the earth with the hollow of His hand; "¹¹ "who looketh on the earth, and maketh it tremble; whoboundeth the circle of the earth, and those that dwell in it like locusts; who hath weighed the mountains in a balance, and the groves in scales,"¹² that is, by the sure test of divine arrangement; easily fall into ruins if it were not balanced with equal weights, He has poised this burden of the earthly mass with equity. Who says by the prophet, "I am God, and there is none beside me"¹³ Who says by the same prophet "Because I will not give my majesty to another,"¹⁴ that He may exclude all heathens and heretics with their figments; proving that that is not God who is made by the hand of the workman, nor that which is feigned by the intellect of a heretic. For he is not God for whose existence the workman must be asked. And He has added hereto by the prophet, "The heaven is my throne, and the earth is my footstool: what house will ye build me, and where is the place of my rest? "¹⁵ that He may show that He whom the world does not contain is much less contained in a temple; and He says these things not for boastfulness of Himself, but for our knowledge. For He does not desire from us the glory of His magnitude; but He wishes to confer upon us, even as a father, a religious wisdom. And He, wishing moreover to attract to gentleness our minds, brutish, and swelling, and stubborn with cloddish ferocity, says, "And upon whom shall my Spirit rest, save upon him that is lowly, and quiet, and that trembleth at my words? "¹⁶ -so that in some degree one may recognise how great God is, in learning to fear Him by the Spirit given to him: Who, similarly wishing still more to come into our knowledge, and, by way of stirring up our minds to His worship, said, "I am the Lord, who made the light and created the darkness; "¹⁷ that we might deem not that some Nature,-what I know not,-was the artificer of those vicissitudes whereby nights and days are controlled, but might rather, as is more true, recognise God as their Creator. And since by the gaze of our eyes we cannot see Him, we rightly learn of Him from the greatness, and the power, and the majesty of His works. "For the invisible things of Him," says the Apostle Paul," from the creation of the world, are clearly seen, being understood by those things which are made, even His eternal power and godhead; "¹⁸ so that the human mind, learning hidden things from those that are manifest, from the greatness of the works which it should behold, might with the eyes of the mind consider the greatness of the Architect. Of whom the same apostle, "Now unto the King eternal, immortal, invisible, the only God, be honour and glory."¹⁹ For He has gone beyond the contemplation of the eyes who has surpassed the greatness of thought. "For," it is said," of Him, and through Him, and in Him are all things."²⁰ For all things are by His command, because they are of Him; and are ordered by His word as being through Him; and all things return to His judgment; as in Him expecting liberty when corruption shall be done away, they appear to be recalled to Him.

Chapter IV. Argument.-Moreover, He is Good, Always the Same, Immutable, One and Only, Infinite; And His Own Name Can Never Be Declared, and He is Incorruptible and Immortal.

Him alone the Lord rightly declares good, of whose goodness the whole world is witness; which world He would not have ordained if He had not been good. For if "everything was very good,"²¹ consequently, and reasonably, both those things which were ordained have proved that He that ordained them is good, and those things which are the work of a good Ordainer cannot be other than good; wherefore every evil is a departure from God. For it cannot happen that He should be the originator or architect of any evil work, who claims to Himself the name of "the Perfect," both Parent and Judge, especially when He is the avenger and judge of every evil work; because, moreover, evil does not occur to man from any other cause than by his departure from the good God. Moreover, this very thing is specified in man, not because it was necessary, but because he himself so willed it. Whence it manifestly appeared also what was evil; and lest there should seem to be envy in God, it was evident whence evil had arisen. He, then, is always like to Himself; nor does He ever turn or change Himself into any forms, lest by change He should appear to be mortal. For the change implied in turning from one thing to another is comprehended as a portion of a certain death. Thus there is never in Him any accession or increase of any part or honour, lest anything should appear to have ever been wanting to His perfection, nor is any loss sustained in Him, lest a degree of mortality should appear to have been suffered by Him. But what He is, He always is; and who He is, He is always Himself; and what character He has, He always has.²² For increasing argues beginning, as well as losses prove death and perishing. And therefore He says, "I am God, I change not; "²³ in that, what is not born cannot suffer change, holding His condition always. For whatever it be in Him which constitutes Divinity, must necessarily exist always, maintaining itself by its own powers, so that He should always be God. And thus He says, "I am that I am."²⁴ For what He is has this name, because it always maintains the same quality of Himself. For change takes away the force of that name "That I Am; "for whatever, at any time, is changed, is shown to be mortal in that very particular which is changed. For it ceases to be that which it had been, and consequently begins to be what it was not; and therefore, reasonably, there remains always in God His position, in that without any loss arising from change, He is always like and equal to Himself. And what is not born cannot be changed: for only those things undergo change which are made, or which are begotten; in that those things which bad not been at one time, learn to be by coming into being, and therefore to suffer change by being born. Moreover, those things which neither have nativity nor maker, have excluded from themselves the capacity of change, not having a beginning wherein is cause of change. And thus He is declared to be one, having no equal. For whatever can be God, must as God be of necessity the Highest. But whatever is the Highest, must certainly be the Highest in such sense as to be without any equal. And thus that must needs be alone and one on which nothing can be conferred, having no peer; because there cannot be two infinites, as the very nature of things dictates. And that is infinite which neither has any sort of beginning nor end. For whatever has occupied the whole excludes the beginning of another. Because if He does not contain all which is, whatever it is-seeing that what is found in that whereby it is contained is found to be less than that whereby it is contained-He will cease to be God; being reduced into the power of another, in whose greatness He, being smaller, shall have been included. And therefore what contained Him would then rather claim to be God. Whence it results that God's own name also cannot be declared, because He cannot be conceived. For that is contained in a name which is, in any way, comprehended from the condition of His nature. For the name is the signification of that thing which could be comprehended from a name. But when that which is treated of is such that it cannot be worthily gathered into one form by the very understanding itself, how shall it be set forth fittingly in the one word of an appellation, seeing that as it is beyond the intellect, it must also of necessity be above the significancy of the appellation? As with reason when He applies and prefers from certain reasons and occasions His name of God, we know that it is not so much the legitimate propriety of the appellation that is set forth, as a certain significancy determined for it, to which, while men betake themselves, they seem to be able thereby to obtain God's mercy. He is therefore also both immortal and incorruptible, neither conscious of any kind of loss nor ending. For because He is incorruptible, He is therefore immortal; and because He is immortal, He is certainly also incorruptible,-each being involved by turns in the other, with itself and in itself, by a mutual connection, and prolonged by a vicarious concatenation to the condition of eternity; immortality arising from incorruption, as well as incorruption coming from immortality.

Chapter V. Argument.-If We Regard the Anger, and Indignation, and Hatred of God Described in the Sacred Pages, We Must Remember that They are Not to Be Understood as Bearing the Character of Human Vices.

Moreover, if we read of His wrath, and consider certain descriptions of His indignation, and learn that hatred is asserted of Him, yet we are not to understand these to be asserted of Him in the sense in which they are human vices. For all these things, although they may corrupt man, cannot at all corrupt the divine power. For such passions as these will rightly be said to be in men, and will not rightly be judged to be in God. For man may be corrupted by these things, because he can be corrupted; God may not be corrupted by them, because He cannot be corrupted. These things, forsooth, have their force which they may exercise, but only where a material capable of impression precedes them, not where a substance that cannot be impressed precedes them. For that God is angry, arises from no vice in Him. But He is so for our advantage; for He is merciful even then when He threatens, because by these threats men are recalled to rectitude. For fear is necessary for those who want the motive to a virtuous life, that they who have forsaken reason may at least be moved by terror. And thus all those, either angers of God or hatreds, or whatever they are of this kind, being displayed for our medicine,-as the case teaches,-have arisen of wisdom, not from vice, nor do they originate from frailty; wherefore also they cannot avail for the corruption of God. For the diversity in us of the materials of which we consist, is accustomed to arouse the discord of anger which corrupts us; but this, whether of nature or of defect, cannot subsist in God, seeing that He is known to be constructed assuredly of no associations of bodily parts. For He is simple and without any corporeal commixture, being wholly of that essence, which, whatever it be,-He alone knows,-constitutes His being, since He is called Spirit. And thus those things which in men are faulty and corrupting, since they arise from the corruptibility of the body, and matter itself, in God cannot exert the force of corruptibility, since, as we have said, they have come, not of vice, but of reason.

Chapter VI. Argument.-And That, Although Scripture Often Changes the Divine Appearance into a Human Form, Yet the Measure of the Divine Majesty is Not Included Within These Lineaments of Our Bodily Nature.

And although the heavenly Scripture often turns the divine appearance into a human form,-as when it says, "The eyes of the Lord are over the righteous; "²⁵ or when it says, "The Lord God smelled the smell of a good savour; "²⁶ or when there are given to Moses the tables "written with the finger of God; "²⁷ or when the people of the children of Israel are set free from the land of Egypt "with a mighty hand and with a stretched out arm; "²⁸ or when it says, "The mouth of the Lord hath spoken these things; "²⁹ or when the earth is set forth as "God's footstool; "³⁰ or when it says, "Incline thine ear, and hear,"³¹ -we who say that the law is spiritual do not include within these lineaments of our bodily nature any mode or figure of the divine majesty, but diffuse that character of unbounded magnitude (so to speak) over its plains without any limit. For it is written, "If I shall ascend into heaven, Thou art there; if I shall descend into hell, Thou art there also; and if I shall take my wings, and go away across the sea, there Thy hand shall lay hold of me, and Thy right hand shall hold me."³² For we recognise the plan of the divine Scripture according to the proportion of its arrangement. For the prophet then was still speaking about God in parables according to the period of the faith, not as God was, but as the people were able to receive Him. And thus, that such things as these should be said about God, must be imputed not to God, but rather to the people. Thus the people are permitted to erect a tabernacle, and yet God is not contained within the enclosure of a tabernacle. Thus a temple is reared, and yet God is not at all bounded within the restraints of a temple. It is not therefore God who is limited, but the perception of the people is limited; nor is God straitened, but the understanding of the reason of the people is held to be straitened. Finally, in the Gospel the Lord said, "The hour shall come when neither in this mountain nor in Jerusalem shall ye worship the Father; "³³ and gave the reasons, saying, "God is a Spirit; and those therefore who worship, must worship in spirit and in truth."³⁴ Thus the divine agencies are there³⁵ exhibited by means of members; it is not the appearance of God nor the bodily lineaments that are described. For when the eyes are spoken of, it is implied that He sees all things; and when the ear, it is set forth that He hears all things; and when the finger, a certain energy of His will is opened up; and when the nostrils, His recognition of prayers is shown forth as of odours; and when the hand, it is proved that He is the author of every creature; and when the arm, it is announced that no nature can withstand the power of His arm; and when the feet it is unfolded that He fills all things, and that there is not any place where God is not. For neither members nor the offices of members are needful to Him to whose sole judgment, even unexpressed, all things serve and are present. For why should He require eyes who is Himself the light? or why should He ask for feet who is everywhere? or why should He wish to go when there is nowhere where He can go beyond Himself? or why should He seek for hands whose will is, even when silent, the architect for the foundation of all things? He needs no ears who knows the wills that are even unexpressed; or for what reason should He need a tongue whose thought is a command? These members assuredly were necessary to men, but not to God, because man's design would be ineffectual if the body did not fulfil the thought. Moreover, they are not needful to God, whose will the works attend not so much without any effort, as that the works themselves proceed simultaneously with the will. Moreover, He Himself is all eye, because He all sees; and all ear, because He all hears; and all hand, because He all works; and all foot, because He all is everywhere. For He is the same, whatever it is. He is all equal, and all everywhere. For He has not in Him any diversity in Himself, being simple. For those are the things which are reduced to diversity of members, which arise from birth and go to dissolution. But things which are not concrete cannot be conscious of these things.³⁶ And what is immortal, whatever it is, that very thing is one and simple, and for ever. And thus because it is one it cannot be dissolved; since whatever is that very thing which is placed beyond the claim of dissolution, it is freed from the laws of death.

Chapter VII. Argument.-Moreover, that When God is Called a Spirit, Brightness, and Light, God is Not Sufficiently Expressed by Those Appellations.