About autocracy

The title of the work “On Autonomy” coincides with one of the lost works of the martyr Justin the Philosopher, but Eusebius’s brief description of the content of the latter does not allow us to identify both works. It is quite difficult to date the treatise. It was probably written at the very end of the 2nd - beginning of the 3rd centuries. The author of this treatise, consisting of 6 chapters, defends monotheism and denounces pagan polytheism, relying only on the pagan writers, poets and philosophers themselves. Contents About the essay “On autocracy” Archpriest Peter Preobrazhensky About autocratic rule About the essay “On Autonomy” In a short essay “on autocracy” (περί μοναρχίας), i.e. about the unity of God, the author, after a few words about the beginning of pagan polytheism, exposes its absurdity and confirms the Christian teaching about the one God, the righteous judge of all people, with evidence from poets and writers respected by pagans, such as; Aeschylus, Orpheus, Sophocles, Euripides, Philemon and Menander. Having shown the insignificance of the pagan gods, the writer convinces us to turn to the veneration of the one true God (I-VI chapters). This work has been attributed by many scholars to St. To Justin the Philosopher on the basis of the testimony of Eusebius, who says: “besides this (came down to us) another work of Justin “about the sovereignty of God,” which he proves not only from our Scriptures, but also from the writings of the Hellenists” (Church history. IV. 18. Sn. Jerome. de viris ill. p. 23. Photo. Biblioth cod. 125). But the words of Eusebius show that the book of Justin also included passages from St. Scriptures; the now well-known work “on autocracy” is nothing more than a collection of testimonies only from pagan writers, and does not contain a word from Scripture. The assumption of some (Otto) that the first part of the work, in which biblical evidence was collected, was released by a later copyist due to their general knowledge, is refuted by the very composition of the work, which represents a complete and close connection between the introduction and the conclusion. Others (Maranus) give the words of Eusebius such a meaning that Justin in that work proved the unity of God “not from our scriptures, but from pagan writings.” But such an interpretation does violence to the text of Eusebius. In addition, a noticeable difference in the syllable, as well as a view of the origin of pagan polytheism, according to which it is explained from the gradual oblivion among people of the true concept of God and the deification of famous heroes (while Justin recognized the pagan gods as demons that arose from the mixture of angels with human wives), prevent us from recognizing the work “on autocracy” as the work of Justin, although it is both in direction and in its content unanimously refers to the apologetic literature of the 2nd century. Human nature initially received, along with bliss, reason for the knowledge of truth and worship befitting the one Lord of all, but envy 3 of the exalted dignity of people, cunningly creeping up on them, turned them to making idols, and over time, the prevailing custom conveys error to the crowd as something native and true. It is the duty of a person who loves mankind, or better yet, a person who loves God, to enlighten those who have forgotten the most important knowledge. Truth had in itself sufficient power to prove from what exists under heaven the wisdom of the Creator; but oblivion of God, through His long-suffering, became so established in the minds of people that the name befitting the one true God was transferred to mortals. The infection of evil spread from a small number of people to many, in whom the prejudice of the crowd darkened the knowledge of the constant and eternal; for the first, who established mysteries and public services in honor of famous heroes, interrupted the tradition of the universal belief, 4 which was finally completely forgotten by their descendants. But I, as I said above 5, moved by a God-loving thought, will use humane language and try to convince people who have some understanding - and such should be all who enjoy the benefits of the wise structure of the universe - so that they render due service to the One who knows everything. I will not resort to flowery speech; but I borrow evidence from poetic works dating back to the most ancient times of Hellenic history, from works in general use: let those who betrayed the law of idolatry to the crowd be convicted of their folly by the poets and writers themselves recognized among them. 2. And, firstly, Aeschylus, having set forth the prevailing opinion of his time, speaks of the one God: “Distinguish God from mortals, and do not think that He, like you, is clothed in flesh. You don't know Him; sometimes He appears as the indomitable force of fire, sometimes like water, sometimes like darkness. Sometimes He is like animals, wind, clouds, lightning, thunder, rain. The sea and rocks, rivers and all kinds of streams serve him. From the terrible gaze of the Lord, the mountains and the earth tremble, the immeasurable depth of the sea and the inaccessible height of the mountains, for He is omnipotent. Glory to God Almighty" 6 Not only Aeschylus was initiated into the knowledge of God; but Sophocles also depicts the greatness of the one Creator of the universe, the one God: “One in truth, one is God, who created the sky and the great earth, the azure waves of the sea and the gusty winds. But many mortals, deceived in their hearts, for their consolation in the midst of misfortunes, made idols of gods from stone or wood, from ivory or gold. To such gods we offer sacrifices, we dedicate solemn assemblies, and in this we place our piety!” 7 And Philemon, so abundant in the presentation of antiquity, is also not alien to the knowledge of the truth, as can be seen from his words: “How, tell me, should we honor God? He is the one who sees everything, but is invisible himself" 8 I will also cite the testimony of Orpheus, who introduced three hundred and sixty gods, but in a book entitled “testament” he repented of his error and wrote this: “Museum! I will tell the truth so that my previous suggestions do not deprive you of a blissful life. Look to the divine Word, strive towards it, directing your heart and mind; follow the right path and know one King of the world. He is unique; By Him alone all things were created; He lives in everything, and none of the mortals sees Him, but He Himself sees everyone. After good, He sends to mortals evil and war, leading to horror, and sorrows, causing tears. There is no other but the great King. But I do not see Him: for a cloud hides Him from the sight of mortals. All of them have eyes too weak to see the ruler of all Zeus. He established himself at the top of the copper sky, on a golden throne and tramples the earth with his feet; He stretches out His right hand to the ends of the ocean; around it shake huge mountains, rivers and the depths of the clear azure sea" 9 Orpheus says this as if he saw the greatness of God with his own eyes. Pythagoras also speaks in agreement with him: “If someone says: “I am God except one,” he must create a world similar to this, and say: “this is mine,” and not only create and say “mine,” but also dwell in the created one: then we can say that it was created by him.” 3. That God alone will also judge you for the actions you have committed in life and for your ignorance of the divine, I can prove this through your own witnesses. And first I will quote the words of Sophocles: “The time will come, the time will come when the golden-colored efpr will reveal the abundant treasures of fire: then the consuming flame will furiously destroy everything earthly and heavenly. Then everything will perish; Water will dry up in every depth, there will be no solid place on the earth and feathered flocks will not soar in its flames. We know that two paths lead to hell, one is the “path of the righteous” and the other is the “path of the wicked.” Then everything will be restored that was previously destroyed" 10 “Do you think, Nicostratus, that the dead, who during their lives enjoyed every pleasure, will be buried in the earth, so that they will forever hide from the deity? There is an eye of truth that sees everything. If the same fate falls on both the righteous and the wicked, then go steal, steal, deceive, outrage. But do not be deceived: there is also a judgment in hell, which will be created by God, the ruler of everything, whose terrible name I do not dare to name” 11 “God gives a long period of life in order to demand an account: a mortal who does evil every day, thinks to hide from God, nourishes vain hopes - in the midst of his deception suddenly reaches the day of justice. Look, you who think that there is no God: you are foolishly falling into a double error. There is, there is God. If anyone lives happily among his untruths, let him take advantage of the time; for he will one day receive righteous retribution" 12 4. Her God is appeased by the libations and incense of the villains, but righteously determines punishments for each of them. I will again cite the testimony of Philemon about this: “If anyone, Pamphilus, makes a sacrifice - a multitude of bulls, goats or other similar animals, or gifts prepared through art, gold and purple mantles, or ivory and emerald jewelry, and thinks with such offerings to gain the favor of God, he is mistaken and thinks frivolously. One must be an honest person, not to corrupt virgins and not to commit adultery, not to commit theft and murder for the sake of gain, not to look with envy at the things of others, not to covet another’s wife, nor his house or wealth, nor his daughter or slave, nor horses, bulls or other livestock. Do not covet, Pamphilus, even another needle or belt. For God, present near you, sees you: He delights in righteous deeds and hates unrighteousness; He arranges for the hardworking person, who cultivates the land day and night, to rise in his prosperity. Offer sacrifices to God in righteousness, shining not with cloaks, but with your heart. When you hear thunder, do not run away if your conscience is clear; for God is present near you and looks at you" 13 Another 14 Plato says in Timaeus: “whoever tried to investigate this in practice would show his ignorance of the difference between human and divine nature, because God unites everything into one and can decompose into one many, having sufficient knowledge and power; and none of the people now or will ever have the strength to do this.” 5. As for those to whom some ascribe a holy and perfect name and who, according to vain tradition, are revered as gods, this is how Menander speaks of them in his “horseman”: “I don’t like a god who wanders the roads accompanied by an old woman or invades houses with a tablet. 15 The true God must remain with himself and take care of those who honor him.” 16 The same Menander says in the “Priestess”: “No god saves one man from the wrath of another; for if a man, by means of cymbals, can drag some god wherever he wants, then he is more powerful than God. These, Rhoda, are tricks of insolence and greed, invented for their own benefit by shameless people to our ridicule.” 17 In the comedy “The Hateful,” Menander again expresses his opinion about those who are accepted among the gods, or better yet, he exposes their insignificance: “If I saw this, my soul would come to life; and now... but where, Getta, can we find gods so fair? In the “mortgage” he says: "And the gods seem to have an unjust judgment." The tragic writer Euripides speaks in Orestes. “Phoebus ordered me to kill my mother: he does not know what is good and fair. And we serve the gods, whatever these gods may be. Do you see Apollo, who from his throne in the middle of the earth gives mortals his decisive sayings and whom we obey, no matter what he says? According to this word, I killed the one who gave birth to me. Consider him wicked and kill him: he committed the crime, not I. What was I supposed to do? Couldn’t God allow me the crime that I blame on him? He is also in the tragedy “Hippolytus”: “No, the gods do not judge this way fairly.” “Why should I care about the daughter of Erechtheus? - I don't care about her. I will go to the church to draw water into golden vessels and sprinkle it with it... But I need to turn to Phoebus with reproaches. What is he doing? He rapes virgins, betrays children secretly born to him, and neglects the dying. Don’t be like that, if you rule, act virtuously. The gods punish those who are bad among mortals. What kind of justice is it when you write laws for mortals, but you yourself are guilty of untruth? If you, Poseidon, and Zeus, the lord of the sky, had to give an account to mortals for your criminal fornications, then to atone for your iniquities you would be forced to empty your churches. You indulge in pleasures recklessly and commit lawlessness. We people should not be called bad if we imitate the examples of the gods, but rather those who taught this.” “Often, my son, the gods deceive people.” “If the gods do evil, they are no longer gods.” “Will anyone say that there are gods in the sky? There are none, no; and whoever thinks otherwise, let him not foolishly repeat the old error. Look at the matter itself, without relying only on my words. Imagine a tyranny that deprives many of their lives, takes away their property, and treacherously devastates cities. And those who commit such crimes are much happier than people who peacefully spend their days in piety. I know many small cities pious to the gods, which were enslaved by large cities of the wicked, having been defeated by a large army. I think that if any of you prays to the gods, remaining in idleness and does not acquire with the labor of your hands something to live on, then disasters and misfortunes will befall him.” And Menander says in the Diphilus: “The one who is always the ruler of everything and the father, only honor him as the author and creator of so many blessings.” “My God is the one who nourishes me.” And such a person does not demand generous gifts from the needy. The same Menander in “Brothers”: “With good people there is always God, i.e. mind, as the wisest think." “Everything is a church for a good mind; for God speaks to him through his mind.” The tragic poet 18 says in “Frix”: “If the pious have the same fate with the wicked, then what good is it when even the most beautiful Zeus does not care about the truth?” “See how wealth suits the gods too: he who has more gold in the church excites surprise; What prevents you from enjoying your profits and becoming like the gods?” “Zeus, whoever you are, for I know you only by name, whether the necessity of nature or the mind of mortals, I will pray to you.” 6. So this is where virtue and the mind that loves wisdom are expressed: in striving to unite and establish within oneself the mind of bliss and choosing, according to the freedom inherent in man, the best and not considering those who are servile to people as the rulers of the world, since they turn out to be even lower than people. In Homer, Demodocus calls himself self-taught, and being a mortal, he says: “God breathed into him songs 19. Aesculapius and Apollo learn the art of medicine from the centaur Chiron: a very new thing - the gods learn from man!! What can we say about Dionysus, whom the poet calls furious, or about Hercules, whom he represents as unhappy? 20 What can I say about Mars and Aphrodite, representatives of fornication, and what conclusion can I draw from all this to support my reasoning? If someone, not knowing the actions of the gods mentioned above, began to imitate them, then the worst people would consider him alien to the human way of life, and if someone recognizes them, he will find it quite fair to avoid punishment, pointing out that it is not a crime to imitate divine actions. If anyone censures the deeds of the gods, then he will destroy their names, known from such deeds, and will not cover them up with any beautiful and sweet speeches. 21 You must cleave to the true and unchangeable name (of the one God), which is preached not only by my voice, but also by those who introduce you to primary education, 22 so that, having spent the time of this life idly, the Judges will not give us an account not only as ignorant of heavenly glory, but also as ungrateful. What are the eg. Dupin, Nourry, Grabe, Maran, Tillemont and Otto. Mehler hesitates between denying the authenticity of this work and the possibility of attributing it to St. Truly. Semiš and our Rev. Filaret reject its authenticity. Those. God's. The word μοναρχία without the addition Ф ε о ύ is found in Tatian (chap. 14), Theophilus (ad Autol. 8). Irenaeus, according to Eusebius (Ist. V, 20), wrote a letter to Florinus περί μοναρχίας. Those. the enemy of the human race, the devil. Sn. exhortation to the Hellenes, ch. 25. That is thoughts of one God, which dominated everywhere before polytheism and idolatry appeared. This points to the previous words: “it is the duty of the man-loving, or better yet, of the God-loving, to enlighten”... These words are also quoted in Clement Alex. (Strom, V. ii. 132). And Eusebius (praep. evang. XIII, 13). They, according to scientists, do not belong to Aeschylus the tragedian. See admonition. to Ellin, ch. 18. Clement Alex also quotes these verses. (protrept p. 6. 64), attributing them to Euripides. They are also fraudulent. See Meinekia. Menandri et Philemonis reliquiae (Berol. 1823). See item. to Ellin, ch. 15. These verses are given without the name of the author by Clement Alex. (Strom. V. 14.122) and in Eusebius (Praep. evang. XIII. 13). According to Grotius (Excerpt. ex tragoed. et. comoed graec), they belong not to the ancient, but to the later Sophocles. These poems are attributed to Diphilus Klim. Alex. (in the indicated place) and Eusebius (ibid.). These verses are given by Clement and Eusebius (in the indicated place). See Clement Alex and Eusebius (in the indicated place). Scientists suggest here the omission of several words, which apparently should express the idea of ​​​​the superiority of Divine wisdom and power over human power. Those. a man-made god, an idol that is sometimes worn outside, sometimes brought into homes. The same place is given by Clement Alex. (protr. p. 7. 75). See Meinekia: Menandri et Philem. reliqq. See Klim. Alex. (Protr. p. 7. 75). The comedian here denounces the priest of Cybele. Odysse. XXII. 347. But Phemius speaks here, not Demodocus. Homer in the Iliad: VI. 132 and V. 404. Attempts are pointed out to explain the criminal actions of the gods as symbols of natural phenomena, for example, by understanding the union of earth and air by the intercourse of Jupiter and Juno. Maran. Those. poets, the study of which was part of the education of the Greeks and Romans.