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I. Preliminary remarks (1, 1) Since Scripture called the Greeks thieves (John 10:8) of barbarian philosophy, our next task will be to briefly clarify this circumstance. We will show that in their writings they not only copy the amazing stories that our tradition reveals, but also borrow the most important of our teachings and distort everything that concerns faith and wisdom, gnosis and scientific knowledge, hope and mercy, repentance and temperance, and, finally, the fear of God, which is truly the focus of the virtues that lead to truth. (The fact that our Scriptures are much older has already been proven; 196 (2) and we will use in our notes everything necessary and suitable for demonstrating this fact.) We will penetrate into the darkness of barbarian philosophy, look into its symbolism and mysterious images, which were especially concerned with the zealots of ancient traditions. And all this is useful, or better yet, absolutely necessary, to analyze in order to know the truth. (2, 1) Further, proceeding from the previous and refuting the objections raised against us by the Hellenes, we will turn to the analysis of individual passages from Scripture in such a way that a Jew, if he were to come into contact with our word, would have a chance to move from what he already believes to what he does not yet believe. (2) It will then be quite natural to examine critically but lovingly the lives of the most famous philosophers and the new doctrines they created. Our goal is not revenge on our accusers. No way. We have learned to treat those who curse us favorably, even if they spread baseless rumors about us. Our task is to convert them. Perhaps criticism from a barbarian will put all these learned sages to shame, and will give them the opportunity to understand what the real value is of all their vaunted teachings, because of which they leave their fatherland and, crossing the sea, bypass distant countries. (3) In order to reduce their arrogance, you should show them what exactly they stole. We will also discuss what they allegedly discovered “by looking into themselves” 197. Therefore, we must move on to what is called standard Hellenic education, finding out how and to what extent it is useful, touching further on such sciences as astrology, mathematics, magic and the art of spells, (4) that is, all that the Hellenes boast of as the greatest knowledge. “He who reproaches with boldness becomes a peacemaker” (Prov. 10:10). (3, 1) As has been noted more than once, we do not intend to practice elegant Hellenic literature, recognizing that we are not sufficiently prepared for this. Eloquence is necessary only to distract the crowd from the truth, but true philosophy cares more about meaning and understanding than about words. (2) In my opinion, the champion of truth should strive not for beauty of style and careful choice of expressions, but for the most accurate expression of his thoughts. For those who focus exclusively on the method of expression, the subject of speech eludes attention. (3) The farmer plucks a rose growing among the thorns without harming himself. In the same way, an experienced fisherman can easily find a pearl in the body of a shell. (4) They say that the meat is tastier from those birds that are not too fattened with ready-made food and obtain food for themselves by raking the ground. (5) Likewise, a person who contemplates the probable and strives to know the truth, lost in Hellenic argumentation, as the true features of a face are lost behind a terrible mask, must make efforts to discover it. After all, the power appeared to Herma and promised: “Everything that can be revealed to you will be revealed.” 198 II. The path to God lies through faith (4, 1) “Do not be puffed up by your wisdom,” says the book of Proverbs, “acknowledge it in all your ways” (Prov. 3:5-6), “so that it may straighten your paths; Let not your foot stumble." 199 He wants to say by this that all our actions must be consistent with reason and that from each teaching we must learn only what is useful and only adhere to it. (2) The paths of wisdom are varied, but they all lead to the path of truth, and this path is faith. “Let not your foot stumble,” he says about people who resist the one divine providence. (3) Therefore, he adds: “Do not be wise in your own eyes” (Prov. 3:7), following the godless reasoning of those who oppose Divine government, but “fear God the only powerful one,” 200 whom, therefore, nothing can resist. (4) In particular, it is clear from here that the fear of God is the way to avoid evil. “And he shunned all evil,” he says. “This is the commandment of Wisdom” (Proverbs 3:7). For “those whom the Lord loveth he teacheth,” causing them to suffer in the process of learning, but ultimately restoring the disciples to peace and imperishable eternity. (5, 1) So, the barbaric philosophy that we follow is perfect and true. “He himself,” says the book of Wisdom, “gave me true knowledge of things, to know the composition of the world” and further, to the words: “... and the strength of the roots” (Wis. 7:17–20) This statement contains a description of the entire totality of phenomena of the physical world. (2) Next comes a hint that the intelligible world is also included here: “I have known everything hidden and obvious; Wisdom taught me, she is skilled in everything” (Wis. 7:21). (3) The process of cognition, subject to correct guidance, leads us from Wisdom, the master of everything, who shaped the whole world, to the very creator of this world, an incomprehensible and elusive being, forever eluding the gaze of the researcher. (4) But this same God, no matter how far he is from man, is, in an amazing way, at the same time close to him. “I am the God who draws near,” says the Lord. (Jer. 23:23.) Distant in his being (for how can a created thing be akin to an uncreated thing?), he is close through his power, which embraces everything. (5) “If someone does something secret, won’t I see him?” 201 The power of God is constantly present, protecting, benefiting and guiding us with its power. (6, 1) Therefore, Moses, convinced that with his wisdom man is not able to know God, said: “Show me Yourself” (Ex. 33:13). And he tried to penetrate into the darkness (Ex. 20:21), where the voice of God thundered, that is, where the inaccessible and invisible thought of all things resides. But God is not in the cloud or anywhere else. It is beyond space and time and is not encompassed by the properties of created things. (2) Likewise, He is not found in any part, He contains nothing in Himself and is not contained in anything, cannot be limited by anything or divided. (3) “What kind of house will you build me?” - says the Lord (Isa. 66:1). Even He Himself did not create a house for Himself, being limitless. And although heaven is called His Throne, He is still not imprisoned in it, but only rests on it, content with the work of His hands. (4) It is evident, therefore, that the truth is hidden from us, as becomes clear in our case and will be further proven by many other examples. (7, 1) It is impossible to refuse praise to those who wish to know the truth, and who, in the words of Solomon, “are able to know wisdom and instruction, understand the words of reasoning, master the weaving of speeches, comprehend true righteousness” (Proverbs 1: 2-3) (thus recognizing that there is another justice, which is taught by the laws of Hellas and various philosophers, and which is not in agreement with truth) (2) “and correct the court” (meaning not judicial decisions, but those sound and reasonable standards that we must have in ourselves), “to give cunning to the good-natured, and sense and understanding to the child and the young, so that by listening to them, the wise” (that is, accustomed to keeping the commandments) “will be wiser” (true gnosis), “the prudent will acquire control; he will understand the parable and the dark word, the sayings of the wise and the riddles” (Proverbs 1:2-6). (3) For those who are inspired by God and those who follow them do not teach anything that leads to error, much less do they seek to lead anyone into a trap, like the sophists, who confuse young people with their cunning, without caring for anything true. The carriers of the Holy Spirit explore the “deep things of God” (1 Cor. 2:10), that is, they interpret the truths hidden in the images of the prophetic writings. (4) “Dogs” 202, that is, people who still remain wild animals, are not permissible to admit to the saint. In other words, those who are envious, fickle and unfaithful, who shamelessly bark at the wind, should not be allowed to approach the pure source of living water. (8, 1) “Let not the waters of your fountain be wasted; let your waters spread in your paths” (Prov. 5:16). “Most people are not attentive to what they see and, even after knowing it, do not understand, but they dream,” says the noble Heraclitus. 203 (2) Don't you think that he also blames the unbelievers by this? “My righteous one will live by faith,” 204 ​​says the prophet. Another prophet also says: “If you do not believe, you will not understand” (Is. 7:9). (3) For how can the soul accommodate teaching if the unbelief living within it resists its assimilation? (4) Faith, which the Hellenes ridicule and consider an empty and barbaric matter, is free anticipation (πρόληψις εκούσιος) and pious consent, or, according to the divine Apostle, “the realization of what is expected, the certainty of what is unseen; The ancients testified to it most of all; and without faith it is impossible to please God” 205. (9, 1) Others define faith as an act of mental assumption of the implicit, like evidence, revealing to us the existence of a thing, although unknown, but obvious. (2) So, faith is an act of free choice (προαιρεσις), since it is a kind of desire, and a reasonable desire. But since every action begins with a free choice, it turns out that faith is the basis of every reasonable choice. And it is by this that we are guided in all our affairs, since it indicates reasonable reasons for action. (3) The free pursuit of what seems best is the beginning of understanding. Choice, if it is unshakable, is a strong impulse pushing towards knowledge. Caring for faith immediately becomes knowledge, which is also based on a solid foundation. (4) Students of philosophers define knowledge as a state that cannot be refuted by any rational arguments. 206 But perhaps there is another basis for true piety, besides that which is given by the only mentor Logos? Don't think. (5) And Theophrastus calls sensory perception the beginning of faith. 207 For through it the primary elements reach our mind and penetrate into our understanding. (6) Therefore, he who believes the Scriptures and has right judgment hears in them the voice of God himself, an incontrovertible testimony. Such faith no longer needs proof. Blessed therefore are those who have not seen, but have believed (John 20:29). (7) Happy are those who did not listen to the songs of the sirens, who are characterized by a supernatural influence that captures everyone who sails by, suppresses the will and forces them to listen to their songs. III. Criticism of the views of Valentinus and Basilides on faith and freedom of choice (10, 1) The followers of Basilides believe that faith is a natural predisposition (φυσικήν ηγούνται τήν πιστιν), which, however, is based on chosenness (επι της εκλογής). Faith allows one to achieve knowledge (τά μαθήματα), bypassing proof, through rational grasping (καταλήψει νοητική). (2) The Valentinians leave the faith to such simpletons (τοις άπλοις) as we, but consider themselves already saved by nature through gnosis, since [from other genera] they are distinguished by the seed of a higher nature invested in them. [Gnosis] differs from faith, they say, as the spiritual from the material. (3) Further, the followers of Basilides believe that the [strength of] faith and the [degree of] chosenness are individual, and that the degree of chosenness, which is of a supernatural nature, determines the strength of faith that everyone can achieve in this world. The gift of faith, they say, is proportional to the degree of hope of each one. (11, 1) But if faith is a natural advantage of our nature, then it is no longer a matter of voluntary and unconstrained choice. A non-believer is not responsible and cannot be judged fairly, because through no fault of his own he did not believe. The distinction between faith and unbelief, further, cannot be considered as a legitimate basis for reward or condemnation, for both arise from a natural and internal necessity, ordained by a universal power. In this case, it turns out that we are like some kind of inanimate puppets, entirely dependent on the forces of nature, which means that our desire, as well as our reluctance, are predetermined in advance by the force of necessity. (2) There is no need, then, to go further into the question of what this animal is, endowed with desires, which is controlled by necessity and actuated by some external force. 208 What then will repentance from unbelief, followed by forgiveness of sins, lead to? There is then no gift of baptism received from the Logos, no seal of blessing, no Son, no Father. And God becomes nothing more than a blind distributor of natural gifts, not at all concerned about the principles of salvation and about the faith that arises as a result of the free outpouring of the will. IV. Without faith, neither knowledge nor teaching is possible (12:1) So, from Scripture we know that man is endowed by God with unlimited freedom of acceptance or rejection, and is his own master. Let us therefore dwell on faith and rely on it as an unchanging criterion of judgment. Let us demonstrate the power of the “life-affirming spirit” 209 and choose life by believing God through His word. He who believes in the Logos sees things in their true light, for the Logos is truth itself. Anyone who does not believe the one who spoke the word does not believe in God. (2) “By faith we understand that the world was made by the word of God, since what is visible was made out of things that are visible,” says the apostle. “By faith Abel offered to God a better sacrifice than Cain; by it he received evidence that he was righteous, as God testified about his gifts; even after death he still speaks with it.” And so on until the words: “rather than have temporary sinful pleasure” (Heb. 11:3–4, 25). Faith justified people who lived before the law, making them heirs of divine promises. (13, 1) But is it worth further multiplying the evidence of faith using the example of history? “I do not have enough time to tell about Gideon, about Barak, about Samson and Jephthah, about David, Samuel and the prophets,” and so on (Heb. 11:32). (2) Truth is based on four foundations: sensation, understanding, knowledge and hypotheses. Reason, naturally, takes first place. In relation to us and in connection with us, this place will be taken by sensory perception. The essence of knowledge is the union of feeling with understanding, for both equally strive for clarity. (3) Sensory perception is the approach to knowledge. As for faith, it does not stop at hypotheses formed on the basis of sensory impressions, but, making its way through them, rushes to what is not false and establishes itself in the truth. (4) If anyone says that knowledge is rationally provable, then we remind him that the original principles cannot be explained in any way, for they are not known either by skillful methods or by rational reasoning. After all, reason deals only with changeable things, while art deals with production rather than speculation. (14, 1) Only through faith can one come to comprehend the beginning of all things directly. Scientific knowledge is achieved as a result of education, which, in turn, is the result of previously acquired knowledge. (2) The Greeks, for example, had no such prior knowledge of first principles. Let us take, for example, the teaching of Thales, who believed water to be the root cause of all things, or the other physicists who followed in his footsteps. Anaxagoras was probably the first to suggest that all things were preceded by Mind. However, he, having failed to defend the dignity of the active root cause, began to teach about the whirling of some meaningless whirlwinds, presenting the Mind as irrational and inactive. (3) It is not for nothing that the Logos says: “Call no one on earth a teacher” 210. The whole point of science is evidence. Faith, on the contrary, is a special gift that allows its owner to ascend from unprovable things to universal simplicity, which is not matter, is in no way connected with matter and is not subject to anything material. (15, 1) Unbelievers, in the words of Plato, seem “all ready to drag the invisible from the world to earth, literally grabbing trees and stone with their hands. Limiting all creation to what is perceptible through the senses, they consider existing only that which can be touched and touched. Essence and substance are one and the same for them... (2) But those who enter into a dispute with them defend themselves from them as if from above, from somewhere invisible, resolutely insisting that only intelligible and invisible ideas are true being” 211. (3) “Behold, I will create a new thing (Isa. 43:19), says the Logos, “that eye has not seen, nor ear heard, nor has it entered into the heart of man” (1 Cor. 2:9). And all this can be seen, heard and understood by the disciples of the Lord with new sight, new hearing and a new heart, speaking, listening and acting under the influence of the Divine Spirit. (4) Along with real coins, counterfeit coins are often in circulation, which can deceive the inexperienced eye, but will not deceive the money changer, for he knows how to distinguish and separate the genuine from the counterfeit. Only a money changer can immediately indicate to an ignorant beginner which coin is counterfeit. Why? Because, naturally, he studied with a banker and knows this business. (5) Aristotle says that faith is a scientific judgment that states that something is true. Consequently, faith is more important than knowledge and is its criterion. 212 (16, 1) A guess, or an unfounded assumption, is a counterfeit of faith, and nothing more than a flatterer posing as a friend or a wolf pretending to be a watchdog. Observing the fact that a carpenter only becomes a good craftsman as a result of hard work, and a helmsman is able to steer a ship only after he has mastered the science of navigation, we understand that in order to achieve mastery, desire alone is not enough. Obedient discipleship is also necessary. (2) Obedience to the Logos, whom we called our teacher, consists in complete trust in him without resistance, for who can be opposed to God? Trust thus turns out to be revealed knowledge, gnosis, and revealed knowledge is revealed in faith, uniting with it in the likeness of an inseparable union. (3) Even Epicurus, who places pleasure above truth, believes that faith is an anticipation of rational judgment. 213 He understands this anticipation (πρόληψις) as attention aimed at “grasping” the obvious, followed by a clear understanding of the subject. Without anticipation of this kind, he explains, no research, no doubt, no opinion is possible. Without it, even an argument is impossible. (17, 1) Indeed, how can one recognize what is being sought in what is found without anticipating the result? After all, it is on the basis of anticipation that a judgment is formed. (2) It is by anticipation that the student grasps what is taught, and that is why he becomes a man obedient to the truth. “Blessed is he who speaks in the ears of those who hear,” 214 and blessed indeed is the man of obedience. (3) Therefore, listening carefully is equivalent to understanding. So, if faith is nothing more than a rational anticipation of the meaning of what is being said, that is, the so-called attention, or receptivity, or learning ability, then no one is able to achieve knowledge without faith, for no knowledge is possible without anticipation. (4) This best proves the indisputable truth of the prophetic word: “If you do not believe, you will not understand” (Is. 7:9). Heraclitus of Ephesus, only reinterpreting this saying of the prophet, says: “If you do not hope for the hopeless, you will not know the unsearchable and inaccessible” 215. Plato the philosopher in his “Laws” says: “Whoever wants to become completely happy and blissful must be involved in the truth from the very beginning in order to live in truth as long as possible. Such a person inspires confidence, but he does not inspire confidence in someone who deliberately chooses to lie. He who chooses a lie unconsciously is simply insane, but neither one nor the other deserves pity and an ignoramus is not dear to anyone, just like a person who is not trustworthy” 216. (2) Perhaps we are talking here about the same thing that is called royal wisdom in the Euthydemus. 217 And in the “Politics” it literally says the following: “The knowledge that a true king possesses is royal knowledge, therefore everyone who possesses it, be it a ruler or a private individual, has every right to be called a royal man, in full accordance with his actual abilities” 218. (3) Those who believe in Christ become good (χρηστοί) both in name and in deed, just as those ruled by the king represent the royal people. “The wise take their name from wisdom, and the upright are right by virtue of the law” 219. In the same way, Christians are kings due to the kingship of Christ, and are called Christians by the name of Christ. (4) Further, Plato openly declares that “everything that is right must correspond to the law; and the law, being by its very nature sound reason, is not contained either in books or in other works of men” 220. Therefore, the Elean guest calls the king and head of state an animated law. 221 (19, 1) Such is the nature of man who fulfills the law and “does the will of the Father” (Matthew 21:31). This law is, as it were, displayed on a high wooden pillar, representing an example of divine virtue, visible to all who are able to look at it. (2) The Hellenes know that the Lacedaemonian ephors, according to custom, wrote down their instructions on wooden relics. 222 My law, as has already been said, is a royal and animated law, a sound mind. mortal and immortal, - as the Boeotian Pindar sings. 223 (3) Speusippus, in his first speech against Cleophanes, following Plato, writes: “If royal power has value, and if only a wise man can become a true king and ruler, then the law, being right reason, also has value” 224. And this is true. (4) Stoic philosophers adhere to the judgments that follow from this. According to their teaching, royal dignity, priesthood, the gift of divination, the authority of the legislator, wealth, true beauty, dignity and freedom are the property of the sages alone. However, as they rightly believe, such a sage is very difficult to find. V. Faith as the source of wisdom and mother of virtue (20, 1) So, it turns out that all the teachings that we just talked about were borrowed by the Hellenes from the great Moses. After all, it is he who teaches that everything belongs to a wise man, saying: “Because God has had mercy on me, I have everything” (Gen. 33:11). (2) The wise man is a friend of God, as he intimates: "I am the God of Abraham, the God of Isaac, the God of Jacob" (Ex. 3:16). Indeed, God directly calls the first of these patriarchs a friend (James 2:23), renames the third “he who saw God,” and chooses the second as a sacred sacrifice as an image of future redemption. (3) The Hellenic poems say that Minos, during his nine-year reign, easily treated Zeus, 225 but they invented this after they learned that God talked with Moses, easily addressing him as his friend (Ex. 33:11). (21:1) Moses was a wise man, a king and a lawgiver. Our Savior rises above human nature with such amazing beauty that we, striving with our souls towards it, can only love this true beauty, “for he was the true light” (John 1:9.). (2) Both the foolish infants and those of the Jews who did not believe in him and did not know him greeted him as a king; the prophets foretold his coming. (3) His wealth was so innumerable that he considered insignificant both world dominion and all the gold that was on earth or hidden in its depths. He despised all the blessings with which the demon tempted him, and did not exchange his work for all earthly glory (Matthew 4:8-10). (4) Why should I add that he is the only high priest, and only he understands the true meaning of worship, being, Melchizedek 226, the king of the world, the only one worthy to stand at the head of the human race? (5) He is also the Lawgiver, since through the mouth of the prophets he gave the law, in which everything that should be done and what should be avoided is commanded and clearly announced. (22, 1) Who can compare in nobility of birth with the only son of God? Let us refer here to Plato, who confirms what we have said. In “Phaedrus” he calls the sage a rich man, exclaiming: “O beloved Pan and all of you gods present here, grant me inner beauty! And let what I have on the outside be friendly to what I have on the inside. Let the wise man be considered rich...” 227 (2) His Athenian guest, condemning those who imagine themselves to be rich simply because they have accumulated a lot of gold, expresses his indignation this way: “It is impossible to become rich while remaining virtuous - at least rich in the sense that the majority understands it. After all, those chosen people are called rich who have acquired property valued at a huge amount, even if the owner himself was a bad person.”228 (3) “The faithful,” says Solomon, “has the whole world of wealth, but the unfaithful has not a penny” 229. But we should trust even more in Scripture, which says that “a camel will pass through the eye of a needle sooner” 230 than a rich man will become a philosopher. (4) On the contrary, Scripture calls the poor blessed (Matthew 5:3), with which Plato agrees: “Poverty does not consist in a decrease in property, but in an increase in gluttony” 231. Poverty does not lie in lack of money, but in gluttony. Eradicate greed for money, and a virtuous person will become rich. (5) In “Alcibiades” we read that depravity is a “slave” quality, while virtue is “the property of a free person.” 232 “Lay off the heavy yoke,” says the Scripture, “and take up the light one.” 233 And poets call the slave state a yoke. The following usage of words fully corresponds to what I said: “You are sold to sins” 234. “Everyone who commits sin is a slave. (6) But the slave does not remain in the house forever. Therefore, if the Son sets you free, you will be free, and the truth will set you free” (John 8:34–36). (7) It is in this sense that Plato’s Athenian guest speaks about the true beauty of the sage: “To assert that a sage, even in the absence of physical beauty, is beautiful precisely because of his just moral qualities means telling the truth” 235. (8) “His appearance was despised by all the sons of men,” exclaims the prophet 236. And Plato, as we have already said, in “Politics” calls the wise man a king. These are the words in front of me. 237 (23, 1) But enough about this. Let's return to our discussion about faith. Glorifying the world, Plato proves that faith is necessary everywhere: “Without resorting to the power of virtue, it is impossible to remain faithful and sane in times of unrest. The fighters are ready to die in battle, but many of them die because of their greed. Most of the people run wild, forget about justice, become cruel and unreasonable. Only a few are different from this crowd. And if this is so, then every legislator, if he is not devoid of an understanding of what is necessary, in his laws should pursue the only goal - the promotion of the highest virtue. (3) This virtue is loyalty, which is constantly necessary for us both in war and in peace, at every moment of life, for it is the totality of all other virtues. (4) “Goodness does not lie in wars or in rebellions (God forbid such a misfortune should happen!), but in peace. Mutual goodwill between people is a blessing” 238. (5) From these reasonings of Plato it indisputably follows that the world should be the object of our innermost desires, while faith is the mother of the greatest virtues. (24:1) Therefore, the word of Solomon is true: “Wisdom is on the lips of the faithful” 239. And Xenocrates, in his treatise On Prudence, says that wisdom consists in scientific knowledge of first causes and intelligible essences. Prudence, in his opinion, is twofold: one is practical, the other is theoretical. And the latter he calls human wisdom. 240 (2) Therefore, all wisdom is prudence, but not all prudence in itself is wisdom. And scientific knowledge regarding the beginning of the universe is achieved only by faith, which itself can in no way become the subject of proof. (3) [There is therefore nothing] strange in the fact that the disciples of Pythagoras of Samos, when asked to prove what they said, limited themselves to only the short: “He himself said (αυτός έφα),” believing that these words were already sufficient to substantiate what they heard, although in reality he who “finds pleasure in the contemplation of truth” should be ready to doubt the speeches of even the most reliable mentor, with the exception of God the Savior, and demand from him proof of his words. (4) Here are his actual words: “Whoever has ears to hear, let him hear” (Matthew 11:15). Who is this hearer? Let Epicharmus answer: 241 The mind sees and hears, everything else is blind and deaf. (5) Heraclitus condemns human unbelief, saying that “they neither know how to listen nor speak” 242. Without a doubt, he correctly understood the words of Solomon: “If you love to listen, you will learn, and if you incline your ear, you will become wise” (Sir. 6:34). VI. Faith, repentance and knowledge (25:1) “Lord, who believed what was heard from us?” - says Isaiah (Is. 53:1). “Faith comes by hearing, and hearing by the word of God,” says the apostle (Rom. 10:17). (2) “But how can you call on someone in whom you have not believed? How can you believe in someone you haven’t heard of? How to hear without a preacher? And how can we preach if they are not sent? As it is written: Beautiful are the feet of those who bring good news!” (Isa. 52:7; Rom. 10:14–17) (3) Do you see how the apostle raises the faith that arises from hearing and assimilating the apostolic preaching to the word of the Lord and Son of God? But isn't the word of God itself a proof? (4) To play ball, one player throwing the ball deftly is not enough. Another player is also needed to pick him up at the right moment so that, in accordance with the rules of the game, this activity is mutual in nature. In the same way, learning is possible only if there is goodwill. In this case, the faith of the listeners, being itself a kind of natural ability of perception, guides the learning process. (26:1) In the same way, the work of the sower is greatly aided by the natural fruitfulness of the soil itself. Without the good will and receptivity of the student, even the best teaching is useless; a listener who is not disposed to voluntary obedience will not be helped by any prophecies. (2) Dry straw catches fire more easily and absorbs the flame better. And the magnet attracts iron due to its mutual affinity with it. For the same reason, a resinous surface attracts straw, and amber attracts chaff. All these objects are attracted by some mysterious force, which, apparently, is not the main cause, but a contributing one. 243 (3) Vice manifests itself in two ways: either by using cunning and deceit, or by resorting to violence. That is why the Divine Logos speaks openly, calling everyone to himself, knowing in advance those who do not want to listen to his words. But since it is entirely up to us whether we decide to obey or resist, then (so that no one can justify himself by ignorance) he turns to everyone without exception, demanding from each only what he can do. (4) Among people there are those whose desire corresponds to their abilities. They achieved all this through exercise and purification. But there are others who are not yet able to achieve what they want, but have already formed their will. After all, will is a movement of the soul, and practical implementation also requires bodily effort. (5) However, cases are assessed not only by the result achieved. The motive in each case is also taken into account. Let's ask, was it easy to make the decision? Is it the result of repentance for past deeds? Is the reason for the past decline clear? Are the consequences of what happened fully understood? Repentance marks the gradual path to gnosis, and gnosis is the first step leading away from sin. (27:1) Repentance is the result of faith, for without knowing that the bonds with which we are entangled are the bonds of sin, it is impossible to leave them. And if someone does not believe that sins will inevitably be punished, and that fulfilling the commandments is the path to salvation, then he will not be able to convert. After all, hope arises from faith. (2) The followers of Basilides define faith as the consent (συνκατάθεσιν) of the soul to recognize the fact of the existence of such things that, not being directly present, are not accessible to our senses. Hope is the anticipation of possessing some good, which is also impossible without faith. Faithful (πιστός) is the one who reliably keeps what is entrusted to him intact. What is entrusted to us is contained in the word about God and in the word of God, in the Divine commandments and in the testament to keep them. (3) That “faithful servant” (Matthew 24:45, 25:21) whom God himself praises. Saying: “...God is faithful” (1 Cor. 1:9), the apostle commands to believe what God has announced. But the knowledge of this faithful God is communicated to us by his Logos. (4) So, if faith is just a hypothetical assumption, then how can philosophers be sure that the foundations of their doctrines are strong enough? Voluntary agreement with something that has not yet been proven is just an assumption (ύπόληψις). Such agreement is rather a recognition of what is durable. What could be stronger than God? (28, 1) Distrust is the assumption that the opposite is true, therefore it is always weak and negative. In the same way, doubt is a state of mistrust that is difficult to reconcile with faith. On the contrary, faith is a freely made assumption, a reasonable anticipation of what remains to be known, an expectation of what is to come. 244 In all other cases, expectation is the thought of upcoming events that are not reliably known. Trust is, although preliminary, but already strong confidence in something. (2) That is why we trust only in God, about whom we know that he will help us to be saved and become partakers of his glory, and that he will not break his promises and will not deprive us of the benefits created for us and in good pleasure intended as a reward for the faithful. (3) Benevolence consists in desiring the good of another for the sake of this good itself. God himself does not need anything. Man is the only goal of the Lord's goodness; divine bounties have as their goal nothing other than the good of creation. (4) But if Abraham’s faith was “counted as righteousness,” 245 and we, by virtue of our obedience, are Abraham’s seed, then it is fitting for us to believe. After all, we are also obedient children of Israel, not because of our physical abilities, but to the extent that we are ready to accept what we hear. (5) “Therefore, rejoice, you who were barren and did not give birth, shout and sing, you who were not tormented in childbirth,” as it is said. “For she who is abandoned has more children than she who has a husband” 246. “You have lived in the enclosure of the people; your children will be blessed in the tents of their fathers” 247. (6) If the prophecy promises us the same abodes as the patriarchs, then this is a sure sign that the God of both covenants is the same. (29, 1) “You have inherited the covenant of Israel,” adds the prophet, 248 clearly alluding to the conversion of those called among the pagans, who are like a barren wife abandoned by her husband Logos. (2) “The righteous shall live by faith” 249, that faith which is based on the covenant and commandments, for both of these covenants, different in name and terms, were given by Providence in accordance with the circumstances of time and purpose, but in their dignity they represent one whole. Both the Old and New Testaments equally proceed through the Son from the same God. (3) Therefore the Apostle in the Epistle to the Romans says this: “In him the righteousness of God is revealed from faith to faith” (Rom. 1:17). The Apostle teaches us about a single process of salvation from the prophets to the Gospel, in which it is completed through the mediation of the one Lord. (4) “I teach you, my son Timothy, in accordance with the prophecies that were upon you, such a testament that you should fight in accordance with them, like a good warrior, having faith and a good conscience, which some rejected and suffered shipwreck in faith” 250 because they defiled the conscience bestowed by God with unbelief. (30, 1) So, it is unreasonable to believe that faith is something ordinary, easily accessible, vulgar and, above all, something accidental. If it were a human invention, as the Hellenes believe, it would have dried up long ago. In fact, every day it spreads further and wider, and there is no place where it does not exist. (2) Therefore, I have every reason to assert that it, whether based on natural love or, as slanderers say, on fear, is something divine, for no earthly passions can overpower it and no momentary fear can destroy it. (3) Love generates fidelity by virtue of the friend's disposition to trust, while fidelity, by virtue of the benefits it brings, is the basis of love. And since fear is the teacher of the law based on faith, therefore this fear itself is also based on faith. (4) Existence manifests itself in actions, while fear deals with what is ahead and poses a threat, without manifesting itself in any way in the present. This means that fear itself is the result of faith, generated and acts by virtue of faith, and not vice versa. It is faith that creates the conditions for us to have every reason to fear. (31, 1) Thanks to the wonderful change that God brings about through faith, turning the unbeliever into the faithful, faith permeates him with both hope and fear. (2) So, faith seems to us to be the first step towards salvation. Fear, hope and repentance, combined with abstinence and patience, awaken thanks to her and lead us to love and revealed knowledge, gnosis. This is why the Apostle Barnabas says quite rightly: “From what I myself received, I considered myself obligated to send you a little, so that along with faith you would have perfect gnosis. Fear and patience are like the guardians of our faith; long-suffering and self-control support us in adversity. Those in whom these virtues live in purity enter into a joyful union with God and find pleasure in wisdom, understanding, scientific and revealed knowledge" 251 . (3) The virtues just listed are the foundations of revealed knowledge. But therefore faith is even more fundamental, since it is necessary for a true Gnostic no less than air for everyone living on this earth. Life is impossible without the four primary elements. Without faith, knowledge is impossible. So, faith is the basis of truth. (32:1) Those who deny the necessity of fear [of God] condemn the law, and with it God himself, the author of this law. What we are talking about concerns three things: the ruler, the government and the ruled. (2) If, at least hypothetically, we decide to abolish the law, then it will necessarily turn out that everyone who indulges in the pleasures to which his sensual desires attract him will neglect everything that deserves respect and disdain the sacred, shamelessly showing his unrighteousness and wickedness, without any fear of sinning against the truth. (3) You can hear the opinion that fear is an unreasonable deviation, a disease of the soul. But what are we talking about? What is the point of insisting on such a definition of fear when the commandment about it was given to us by the Logos himself? The commandment contains a prohibition. She threatens with the threat of punishment those who are able to accept the instructions. (4) Therefore, fear is not something illogical, on the contrary, it comes from the Logos. And why is it unreasonable to provide punishment for failure to fulfill such commandments as “thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, and thou shalt not bear false witness” 252 . And if we follow sophistic definitions, we can, following the philosophers, call fear a prudent avoidance. 253 (33, 1) However, it is not for nothing that the Facilitan Critolaus calls such philosophers “fighters in the verbal ring.” Often our detractors find the commandments witty and quite good if they are first renamed. (2) Prudence in this sense is completely consistent with reason, since it forces us to avoid harmful things and is accompanied by repentance for previously committed mistakes. But precisely “the fear of the Lord is the beginning of wisdom, and all who acquire it have good understanding” (Prov. 1:7). Here we are talking about the work leading to wisdom, the beginning of which is the fear of God; therefore, fear opens the way to wisdom for us. (3) And if the law causes fear, then the knowledge of the law is also the beginning of wisdom, and without the law there is no wise man. Those who seek to abolish the law are insane and therefore wicked. (4) Instruction is the beginning of wisdom. “The wicked,” says Scripture, “neglect wisdom and instruction” (Prov. 1:7). (34:1) But let us see what evil deeds the law commands us to fear. And if those conditions that constitute the middle ground between vice and virtue, such as, for example, poverty, illness, disrepute, low birth, and the like, are fully accepted by the civil legislation of many nations, then the Peripatetics, who talk about the threefold nature of goods and consider everything opposite to them to be evil, are in complete agreement with this view. 254 (2) This law commands us to avoid the following things as evil: adultery, excesses, sodomy, ignorance, injustice, mental weakness and death (not that which separates the soul from the body, but that which deviates the soul from the truth). These are the main vices, truly serious and terrible, which need to be feared, as well as their consequences. (3) As the divine sayings say, one should not “lay nets unjustly for the birds, for many are accomplices in murder and store up troubles for themselves” (Prov. 1:17-18). (4) How then can some of the heretics blaspheme the law, not seeing the benefits that come from it, and blame the apostle who said: “Through the law is the knowledge of sin”? 255 We will answer them that the law does not create sin, but only points to it. By indicating what should be done, he thereby condemns the opposite. (5) But to teach what is salutary, to point out what is disastrous, to advise one thing, to forbid another - isn’t this one of the signs of the goodness of the law? (35:1) They did not understand the apostle. According to him, through the law the knowledge of sin was revealed; but the apostle did not say that the source of sin lies in the law. (2) The law is good if it instructs us and is given to us as a teacher leading to Christ, 256 so that, having been corrected by fear and choosing another path, we may go straight to the perfection achieved through Christ. “I do not want,” as it is said, “the death of the sinner, but his repentance” 257. Repentance arises from the commandment, which prohibits what should not be done and encourages a good deed. (4) Death, as I think, the Lord in this case calls ignorance. The words: “He who is near the Lord is full of wounds” (Judith 8:27) apparently indicate that he who approaches God in knowledge, out of love for the truth, courageously struggles with dangers, fears, worries, and passions. “The son who was taught went away wise, and the son of understanding was saved from the heat; a wise son will learn the commandments" 258. (5) “Woe to those who are wise in their own eyes and understanding in their own eyes” (Isa. 5:21), - the Apostle Barnabas says with reference to Scripture and then adds: “Let us become spiritual; Let us be a church to God, worthy of his greatness. As far as it is in our power, let us take care of the fear of God, keeping His commandments, finding joy in fulfilling Divine justifications” 259. This is the meaning of the Divine saying: “The beginning of wisdom is the fear of God.” VIII. Gnostics Basilides and Valentinus on fear (36, 1) Interpreting these words, the followers of Basilides say that the Archon, having heard the words of the Servant Spirit (του διακονουμένου πνεύματος) 260, was shocked, not expecting to hear and see such great and good news. This shock of his was called fear, which is the beginning of wisdom, distributing, dividing, perfecting and restoring τελεωτικής καΐ ίχποκαταστατικής). After all, [God] existing above everything (ö επί πάσι) gives rise not only to the cosmos, but also to the division of the chosen [kinds]. (36, 2) Valentine seems to have something similar in mind when in one of his letters he writes the following: “The angels were seized with something like fear of this creation [Adam], when he uttered words that surpassed his created nature, thanks to the seed of a higher nature that was invisibly implanted in him and freely expressed itself through him. (3) Therefore, in generations of earthly people, human works frighten the creators themselves, for example, statues, images and everything like that, created by people in the name of God, [causes fear]. (4) In exactly the same way, Adam, being molded in the name of Man, instilled [in the angels] the fear of this Man, existing from the beginning, as if he himself were present in him. [And the angels], shocked to the core, immediately hid 261 their work.” (37, 1) But since there is only one beginning, as will be seen later, it becomes clear that these people are inventing meaningless nonsense. (2) Since God considered it necessary, even before the sending of the Lord, to give people a preliminary education through the law and the prophets, the fear of God was called “the beginning of wisdom,” that fear proclaimed by the Lord through Moses, which is directed against the hearts of the disobedient and cruel. Those who are not chosen by the Lord are tamed by fear. (3) Logos, our teacher, foresaw this in advance and therefore provided a suitable means, purifying it in accordance with his plan for the execution of pious works. (4) Shock (έκπληξις) is fear arising in connection with some unknown or unexpected event, such as when receiving unexpected news. Fear is immense surprise about things that have just happened or exist. 262 (5) They do not understand that through this “shock” they attribute passions to the great God they glorify, whom they themselves place in “ignorance” and before any further shock. (6) But if ignorance existed even before the shock, and shock and fear are the “beginning of Wisdom” 263, then it turns out that this ignorance is the first cause preceding the Wisdom of God, the creation of the world, as well as the restoration of the elect. (38:1) Was this ignorance ignorance of good or evil? If ignorance is good, then why does it stop when the shock passes? In this case, the Heavenly Messenger, preaching and baptism lose all meaning. If this ignorance was the ignorance of evil, then how did evil turn out to be the cause of the emergence of good things? (2) But if ignorance had not preceded everything else, then the Messenger would not have descended from heaven and would not have struck the Archon with amazement, as they say, and fear would not have become the beginning of Wisdom, which guided his actions in singling out the chosen ones from among other cosmic beings. (3) If fear of Man, who existed from the beginning, forced the angels to turn against their own creation because some higher essence was previously placed in this creation, then it remains to be assumed that they either fell into a state of groundless jealousy (but it is difficult to believe that the angels, like children, were doomed to a complete lack of understanding of the meaning of their own work); (4) or, on the contrary, they acted so with intent (but in this case they would never have conceived such a creation, which, as they knew in advance, would have to lay hands on; they would not have been struck with amazement at the sight of their creation, if, by virtue of their foresight, they had recognized in it the seed of a higher nature); (5) or, finally, it remains to assume that it was precisely because of their inherent perfect frank knowledge that they decided to commit such an act. But this is also impossible, for they must have understood what would result from an attempt to plot evil against Man in the Pleroma, against man “created in his likeness,” in whom, as they knew, the prototype itself and, in accordance with the rest of revelation, immortality were visible. 264 (39, 1) To them and some others, especially to the followers of Marcion, Scripture calls, although they do not want to listen: “He who listens to me will rest with confidence in peace and will remain without fear, unharmed from all evil” 265. (2) What do they propose to do with the law? They cannot declare him bad. Distinguishing between good and fair, they are forced to agree that the law is fair. (3) When the Lord commands to fear evil, he does not at all call for replacing one evil with another, but uses the opposite in order to destroy the other opposite. Evil is the opposite of good, just as justice is the opposite of injustice. (4) So, if he says that freedom from evil occurs as a result of liberation from fear, which arose from fear of the Lord, then this fear is a good deed and fear of the law is not only just, but also good, for it delivers us from evil. Getting rid of fear through fear is not the same as overcoming passions through indulging passions. Rather, it resembles the process of controlling passions through education. (5) This is why it is said: “Honor the Lord and be strong; Fear no one besides Him” (Prov. 7:2). This means that the fear of God lies in the fear of sin and in the obedient fulfillment of God’s commandments, which is equivalent to piety. (40, 1) Trembling is the fear of the divine. But if fear is a passionate state of mind, as our opponents say, then not every fear is equivalent to mental confusion. Fear of demons is characterized by confusion of the soul, because demons themselves are in constant external and internal agitation. (2) God, on the contrary, is impassive, therefore the fear he inspires does not bring any confusion into the soul. In reality, it is not the fear of God, but the fear of losing him. Fear of this kind is the fear of being in the bonds of evil, the fear of the evil. Fear of fetters is the desire for immortality and the desire for freedom from passions. (3) “A wise man, fearing, turns away from evil, but a fool, trusting in himself, unites with the wicked” (Prov. 14:16). And further: “In the fear of the Lord there is strong hope” (Proverbs 14:26). IX. The relationship of virtues and their relationship to truth (41:1) This fear of God leads us to repentance and hope. Hope is the expectation of benefits or the hope of receiving a possible benefit. The inclination […] leads us to hope, and we are taught that hope, as it were, leads us by the hand to love. (2) Love is like-mindedness in assessment, life and behavior; in short, it is a community of life, united with friendly understanding and tenderness, in accordance with the knowledge of what benefits friends. A friend is like a second self. That is why we call those who are reborn with us by the same Logos brothers. (3) Hospitality, the art of caring (φιλοτεχνία) for the welfare of strangers, is connected with love. “Wanderers” are those who are alien to everything earthly. (4) Those whose hopes are limited to earthly affairs, who see the goal of their life in earthly pleasures and are devoted only to sensual pleasures, we consider to belong to this world. “Do not be conformed to this world,” says the apostle, “but be transformed by the renewing of your mind, so that you may discern what is the good, acceptable and perfect will of God” (Rom. 12:2). (5) Hospitality concerns that which promotes the good of strangers; we receive them hospitably because they are guests; guests are friends, and friends are brothers. “Oh, my dear brother!” - Homer exclaims. 266 (6) Philanthropy, friendly assistance in what is useful to people, and the tender attraction resulting from it, which disposes us towards friends and relatives, equally contribute to love. (42:1) If our inner man is spiritual, then philanthropy manifests itself in the form of brotherly love for those who share the same spirit. Benevolence consists of unchanging goodwill and love. The latter represents complete and unconditional acceptance. To love means to please with your attitude, no matter what it concerns. (2) What leads us to mutual sympathy is like-mindedness, recognition of the good in each other and the mutual aspiration of our minds to the creation of this common good. (3) “Let your love,” says the apostle, “be unfeigned. Be ye turning away from evil, clinging to goodness and brotherly love” 267 And so on until the words: “If it is possible for you, be at peace with all people” (Rom. 12:18). And further: “Do not be overcome by evil, but overcome evil with good” (Rom. 12:21). (4) The same apostle testifies of the Jews that they “are zealous for God, but not according to knowledge: for, not understanding the righteousness of God, and striving to establish their own righteousness, they did not submit to the righteousness of God” (Rom. 10:2-3). (5) For they did not know the will of the law and did not fulfill it, considering it to be what they themselves did. They did not believe the prophetic word of the law, following its letter; and if they remained faithful to him, it was out of fear, and not out of love for him or faith in him. “For the end of the law is Christ, whose coming was foretold by the law for the justification of all who believe in him” (Rom. 10:2–4). (43:1) That is why Moses says about the Jews: “I will provoke you to jealousy because of a foolish people,” 268 meaning those who are ready to obey. (2) And through the prophet Isaiah it is said about them: “Those who did not seek me found me, I revealed myself to those who did not inquire about me,” 269 obviously referring to the times before the coming of the Savior, after whose coming Israel can hear the words addressed to him in the same way: “All day long I stretched out my hands to a disobedient and stubborn people.” 270 (3) Don’t you see now why he called on them to turn away from paganism? He says clearly that the reason for this was disobedience and a passion for contradiction. But the grace of God extends to them too. (4) The Apostle speaks of it this way: “From their fall there is salvation for the Gentiles, in order to arouse in them jealousy” 271 and a desire to repent. (5) Speaking about the dead, the Shepherd definitely understands that both among the Jews and among the pagans, many of the righteous who have died have found mercy from the Lord; and they were from among those who lived not only before the coming of the Savior, but also before the giving of the law; such are Abel, Noah and others. (44:1) Therefore, he says, the apostles and their disciples, who preached the name of the Son of God, continued their ministry even after death; by the strength of their faith in Christ the Lord and his grace, they were the messengers of his coming among the righteous who had died before them. (2) It is further said: “And these last they sealed with the seal of their preaching. Together with them they went down into the water and came out of it. But those who descended into it alive rose again alive. Those who had died earlier and descended into it dead still came out alive. (3) By these they were born again to life and to the knowledge of the name of the Son of God. That is why they rebelled with them, and found a suitable place for themselves in a single building, built into it without additional hewing. For they died in great righteousness and purity. They only lacked this seal” 272. “For when the Gentiles, who do not have the law, by nature do what is lawful,” says the apostle, “then, not having the law, they are a law to themselves” (Rom. 2:14). (45, 1) So, the virtues are in mutual agreement with each other. After this, is it necessary to repeat again what has already been proven, that faith is in agreement with repentance and hope, prudence is consistent with faith, and steady adherence to these virtues, combined with deepening in them, finally leads to love, which, in turn, is improved through knowledge? (2) But it must be noted that wisdom in the proper sense of the word is inherent only in God. Therefore, the wisdom that teaches in truth is the power of God. It is through it that the perfection of revealed knowledge, gnosis, is achievable. (3) The philosopher loves the truth and becomes its friend. Beginning from the position of a servant, he rises through love to the position of a true friend. (4) Plato calls surprise the beginning of every undertaking in Theaetetus. 273 And Matthew in his “Traditions” 274 says: “Marvel at what is before you,” considering that wonder is the first step to knowledge of what is beyond. (5) That is why it is written in the “Gospel of the Hebrews” 275: “He who is capable of astonishment will reign, and he who reigns will achieve peace.” (6) One who is not versed in the sciences, as long as he remains illiterate, will not be able to become a philosopher. After all, he has no idea about wisdom, and philosophy is a passion for truly existing things and the research that leads to it. (7) And even if, as a result of exercise, these people have acquired the skill of good, they still have yet to understand how to apply their skill in practice and for what it can be useful in accordance with the principle of likeness to God 276 (I mean God the Savior), serving the God of the universe through his high sacred Word, which allows us to understand what is truly noble and just. Piety […] is the practice of following God. X. About the Christian Philosopher (46, 1) Three distinctive features are characteristic of our philosopher. Firstly, he strives for contemplation, secondly, he fulfills the commandments and, thirdly, he is engaged in raising virtuous men. The combination of these three qualities in one person is inherent in a true Gnostic. But if he lacks at least one of these three qualities, then his gnostic state is imperfect. (2) The Scripture speaks excellently on this subject: “And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say, I am the Lord your God. (3) Do not do according to the customs of the land of Egypt, where you dwelt, and do not walk according to the customs of the land of Canaan, where I am leading you. (4) You will observe My statutes and keep My commandments, to walk in them. I am the Lord your God. (5) And you will keep all My commandments and do them. The person who fulfills them will live in them. I am the Lord your God” (Lev. 18:1–5). (47:1) Regardless of whether Egypt and the land of Canaan symbolize worldly errors or spiritual passions and vices, the divine word clearly reveals to us what should be avoided and what, on the contrary, should be strived for, since it belongs rather to God than to the world. (2) The words: “Whoever does them will live in them,” refer both to the admonition of the Jews and their neighbors, that is, us, and the improvement of our life, which, subject to discipline and improvement, means life both for them and for us. (3) “And those who were dead in trespasses were made alive by Christ,” 277 through the covenant given to us. (4) It is no coincidence that Scripture repeatedly repeats the words: “I am the Lord your God.” It calls us to convert, teaches us to follow God and the commandments given to him. It contains a reminder to seek God and, as far as possible, to strive to know him. This is the greatest contemplation, mysterious practice (ή εποπτική) and true science, already irrefutable by the arguments of reason. This is gnosis, the only knowledge worthy of wisdom, which is in no way separable from righteous action. XI. On the persuasiveness of faith (48, 1) The knowledge of those who think themselves wise, be they Hellenic philosophers or heretical barbarians, according to the apostle, “puffs up” (1 Cor. 8:1). However, there is also reliable knowledge. This is scientific demonstrative knowledge inherent in the tradition of true philosophy. We must recognize as reasonable the knowledge that seeks evidence of the doubtful in the undoubted and indisputable. (2) Faith is twofold: one is based on knowledge, the other on opinion. Therefore, nothing prevents us from dividing evidence into two types: evidence based on knowledge and opinion. Therefore, two different terms are used: knowledge (γνώσις) and preliminary knowledge, forecast (πρόγνωσις), while the first type of knowledge is complete in nature, the other is incomplete and elliptical. (3) Do you have any reason to doubt that the evidence we present in itself leads to the truth, provided that we borrow it from the Holy Scriptures and “god-taught” wisdom, according to the apostle 278? (4) Our understanding of this wisdom is achieved by obedience to the commandments of God, that is, by the power of faith in God. And this faith is a divine power that has the power of truth. (49:1) All this is confirmed in Scripture: “If you have faith like a grain of mustard seed, you will move mountains” 279. And again: “According to your faith, let it be done to you.” 280 One, by the power of his faith, was healed, the other, who had already died, was resurrected by the power of faith of the one who believed in his resurrection (Luke 18:42). (2) Proof based on opinion is achieved by rhetorical arguments or dialectical syllogisms. (3) The proof, which we above called scientific, instills faith through references to Holy Scripture, through its disclosure and explanation to people thirsting for knowledge. And this is true knowledge. (4) If an argument by which something is proved is accepted as true on the ground that it is confirmed by God and prophecy, then, as is easy to conclude, the conclusions drawn from it will be true. In this sense, revealed knowledge, gnosis, is also based on true inference. (50, 1) When Moses 281 is commanded to preserve it in a golden vessel in memory of divine and heavenly food and consider this reminder sacred, it is said: “Gomorah was a tenth of three measures” (Ex. 16:33). Through this it is indicated that we ourselves have three measures, three abilities of judgment: sensation for the perception of material objects, reason for comprehending the meaning of names and statements, and reason for knowledge of intelligible things. (2) The Gnostic must therefore abstain equally from sins of speech, as well as from sinful thoughts, feelings and deeds. He heard that “he who looks on lustfully commits adultery” (Matt. 5:28), and imbued with the meaning of the saying: “Blessed are the pure in heart, for they will see God” (Matt. 5:8). “It is not what goes into the mouth that defiles a person, but what comes out of the mouth defiles a person, for from the heart come evil thoughts” 282 . (3) This, I believe, is the truly divine measure, true and faithful, by which everything that can be measured can be measured; here is a measure that embraces the entire ten component parts of a person, which in their main features are designated above as three measures. (4) The ten parts of the human being are: body, soul, five senses, the gift of speech, productive power and the mental or spiritual faculty, whatever it is called. (51, 1) But leaving aside all other parts, let us focus on the mind. In the same way, let us stop worrying about the nine constituent parts of the world, among which are the four elements, which represent something unified, because they are found in a mixed form in each given place, the seven wandering planets and, finally, the sphere of the fixed stars. Leaving them all behind, let us turn to the veneration of the most perfect number, the tenth part, which represents the knowledge of God, thus rushing from the creation to the creator himself. (2) Therefore, a tenth of the ephah and a tenth of all sacrifices were dedicated to God every day. Therefore, the festival of Easter, which marks the renunciation of all passions and sensual attractions, begins on the tenth day. 283 (3) Thus the Gnostic roots his knowledge in faith. Those who imagine themselves wise remain insensitive to true teachings, deliberately ignoring the truth. (4) Therefore it is rightly written: “And Cain went away from the presence of God and dwelt in the land of Naid, opposite Eden” (Gen. 4:16). Naid means “trouble,” and Eden means “delight.” (5) Faith, knowledge and peace constitute the joy of which those who are expelled for disobedience are deprived. He who thinks himself wise does not want to listen to the Divine commandments; like any self-taught person, he is arrogant, willingly surrenders to the flow of the waves, descending from the heights of eternal knowledge to things that are transitory and empty. (6) It is not for nothing that it is said that “those who do not control themselves fall like leaves” (Proverbs 11:14). That is why prudence is called the helmsman of the soul, which, being its ruling force, is a stable and guiding principle. What leads to unchangeability is that which itself is not subject to fluctuation. (52, 1) So “Abraham stood before the Lord and, approaching, spoke” (Gen. 18:22–23); and Moses is told: “Stand here with Me” (Deut. 5:31). (2) On this basis the followers of Simon imagine that their worship of the Standing One (τω εστώτι) testifies to the steadfastness of their doctrine. 284 (3) So, faith and knowledge of the truth, as they penetrate into the soul surrendered to them, give it agreement with itself and equality with itself. (4) False knowledge is inevitably associated with rushing from one thing to another, deviation and retreat, while true knowledge gives the soul silence, peace and peace. (5) And just as arrogance and conceit spoiled philosophy, so false knowledge, although covered with the same name, spoils true knowledge. It is about this false knowledge that the apostle writes: “O Timothy, keep what has been given to you, turning away from worthless idle talk and objections emanating from false gnosis, by indulging in which some have strayed from the faith.”285 (6) Precisely because these words expose heretics, many of them do not recognize the Epistle to Timothy as authentic. (7) So, if the Lord is the truth (John 14:6) and the wisdom and power of God 286, which he really is, then it is clear that he who knows him himself and, through him, his Father, is a true Gnostic. He understands the meaning of what was said: “The lips of the righteous know high things” (Proverbs 10:21). XII. On the duality of faith (52, 1) Faith, like time, is dual; Therefore, two types of virtues can be distinguished. Memory looks to the past, but hope looks to the future. We believe that the past really existed, as well as that the future lies before us. Moreover, we show our love precisely because, under the influence of faith, we are unshakably convinced that the past was exactly as it was transmitted to us; Nurturing hope, we await a certain course of events that have not yet occurred. (2) A true Gnostic treats everything with love, knowing that there is one God. “And behold, everything that God has made is very good” (Gen. 1:31); he knows this and is filled with surprise. Piety adds “length of life” to him, and “the fear of the Lord adds days” 287. (3) Our days on this earth, although they end in death, nevertheless form part of life flowing into eternity, therefore fear becomes the beginning of love; as it develops, it is first converted to faith and then transformed into love. (4) But this fear is not like the fear instilled in us by a wild animal, since this latter is combined with hatred (remember that fear is of two kinds). This fear is more reminiscent of the fear of my father, whom I fear, but at the same time love. To fear punishment means to love yourself; in the same way, to be afraid of doing something to displease your father means to love him. (5) Blessed is he who becomes faithful under the influence of love and fear. Faith in this case is the power leading to salvation, the power leading to eternal life. (54, 1) Prophecy is a foresight, forecast (πρόγνωσις) of the future; Gnosis consists in understanding the meaning of prophecy, that is, penetration into the meaning of what was previously received by the prophet from the Lord, who reveals some things in advance. (2) Knowledge of what is foretold manifests itself in three ways: it concerns either the past, or the present, or the future. (3) At the same time, both the past, which embraces events that have already happened, and the future, which stores in its depths what will follow, relate to faith, but what is happening now convinces us and confirms the reliability of evidence about the past and predictions about the future. (4) For example, if one part of the prophecy has already been fulfilled, and the other is being fulfilled, then what was expected is certain, and what has already happened is true. (5) For the past was once present, and then remained behind us; thus, what was once faith in future events, after they have already happened, becomes knowledge of the past. In turn, belief in expected events turns into knowledge as soon as the future becomes the present. The followers of Plato, as well as the Stoics, agree that the internal agreement (συγκατόβεσις) achieved by our reason is in our power. 288 (55, 1) All opinions and judgments, every thought and custom from which our life and communication are composed are, strictly speaking, an internal agreement of this kind. In this sense, they represent acts of trust. Unbelief, on the contrary, turns out to be an act of treachery when neither agreement nor trust is no longer possible. After all, you can’t talk about a lack of something if it doesn’t exist at all. (2) If we look closely into the matter, we will find that although a person is inclined to assent to what is false, there still lives in him a predisposition to believe in the truth. (3) “The virtue by which the church is held together,” says the Shepherd, “is faith; It is thanks to her that those chosen by God are saved. It is strengthened by another virtue - temperance. Then follow simplicity, prudence, kindness, modesty, love - all these are the daughters of faith" 289. (4) It is further said: “Faith precedes, fear creates, but love leads to perfection.” (5) And in another place: “To build and edify, one must fear God; overthrow and destruction are the fruit of fear of Satan. The Lord's decrees, that is, the commandments, must be loved and fulfilled; the work of a demon should be feared and avoided. For the fear of God instructs, corrects and leads to love, but the fear of the works of the demon instills hatred” 290. (6) Further, the same author calls repentance “great admonition.” “For having repented of our deeds, we no longer allow ourselves to do them, either in deed or in thought. To be tormented and tormented in the soul because of one’s sins is a good deed” 291. “Forgiveness of sins and repentance are not the same thing, but both are in our hands” 292. XIII. Repentance and responsibility (56:1) So, having once received remission of sins, one must no longer sin, for after the first and only repentance of sins (committed during the first and pagan life, which passed in ignorance), those called are offered immediate repentance, cleansing the soul of everything unusual for it and preparing the place for the foundation of faith in it. (2) The Lord, being a “knower of the heart” 293 and knowing in advance everything that was about to happen, foresaw the frivolity of man, and the wickedness and malice of the devil, and how the devil, jealous of the opportunity for forgiveness of sins given to man, would continue to give false reasons to God’s servants for sinful actions, in order to follow him wickedly to lead them to their fall. (57:1) Therefore, to those of the believers who fall into any sin, he, in his great mercy, grants a second repentance, so that he who has fallen into sin after he has once been called, and is overwhelmed by confusion, can bring once again “unchangeable repentance” 294, desiring to return to the good path. (2) “For if we sin willfully after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a certain fearful expectation of judgment, and of the fury of fire, ready to devour the adversaries” (Heb. 10:26–27). (3) Constant and one after another subsequent acts of repentance for sins are no different from complete unbelief, except in the case of recognition of one’s sinfulness. And I don’t know what’s worse: to sin deliberately or, having repented of sins, to take them up again. (4) The guilt of both is obvious: one testifies to it by condemning his illegal act at the very time he indulges in it; the other - by the fact that, despite recognizing the sinfulness of his action even before committing it, he still commits it. One indulges himself and even takes pleasure in his sins, although he does not know what he is enjoying; the other, having repented of what he previously enjoyed, then again gives himself up to the satisfaction of the same desires and draws closer to the one who from the very beginning sins by choice of his own will. For to repent of something and immediately take it up again means to sin deliberately. (58:1) So, those of the pagans who left their former and wicked life and came to faith immediately receive remission; but whoever after this returns to the former, despite his repentance and the forgiveness received, should be ashamed of himself, for he can no longer receive another washing with the waters of baptism for the remission of sins. He who was “born not of blood, nor of the will of the flesh” (John 1:13), but regenerated by the Spirit, must leave not only the idols to which he once gave divine honors, but also the deeds of his former life. (3) This will consist of final repentance, free from previous sins. For frequent repentance shows only a condescending attitude towards past sins; and the tendency to new falls reveals a lack of exercise in true repentance. (59:1) So, repeatedly asking for forgiveness for sins committed is not repentance at all, but only its appearance. “Righteousness straightens the paths of righteousness,” Scripture teaches us. And again: “The righteousness of the kindly man straightens his path.” 295 (2) The following words of David are also true: “As a father has mercy on his sons, so the Lord will have mercy on those who fear Him” (Ps. 102:13). (3) “Those who sow in tears will reap with joy” (Ps. 126:5), says Scripture about those who confess the Lord in repentance, “for blessed are all those who fear the Lord” (Ps. 127:1). Do you see that the Scripture of the Old Testament, like the Gospel, calls people blessed (Matthew 5:4)? (4) “Do not be afraid,” says David, “when a man becomes rich, when the glory of his house increases, for when he dies, he leaves everything, and his glory will not follow him” (Ps. 49:17-18). (5) “But according to your mercy I will enter your house, I will worship your holy church in your fear; Lord, guide me in your righteousness” (Ps. 5:8). (6) Desire is the direction of thought towards or away from something. Passion is a desire of the soul for something that exceeds any reasonable measure or a desire that goes beyond the boundaries of reason and is not controlled by it. Consequently, passions are unnatural movements of the soul, which has escaped the control of the mind. But treachery, evasion, and disobedience depend on our will, just as obedience is in our power. That is why they are subject to trial as free actions. And anyone who diligently examines the origin of this or that passion will immediately find that they are unreasonable aspirations. (60, 1) Unfree acts, on the contrary, are not subject to jurisdiction. There are two types: some are committed out of ignorance, others - under the influence of an irresistible force. In fact, what kind of judgment can those who sinned unwittingly be subject to? (2) In such cases, a person is either beside himself, like Cleomenes and Athamus, who were overcome by madness, 296 or does not know what he is doing, and such a case happened with Aeschylus, who openly pronounced from the stage what is revealed only in the mysteries. For this, the poet was answerable to the Areopagus, but since he was able to prove that he did not belong to the number of initiates in the mysteries, he was acquitted. (4) What kind of judgment can he be subject to who, through lack of forethought, allows an enemy to escape, and instead, through ignorance, causes the death of one of his friends? After all, he does this out of ignorance. (5) The cause may be a weapon. Thus, an athlete who, while practicing fencing, will not be innocent will not notice how the safety ball falls off his spear, as a result of which he kills his opponent with the bare tip. (6) The reason may lie in the situation itself. Thus, one who accidentally hits his opponent during competitions, where it is difficult to understand how what is happening and where they fight without the intent to kill, but only with the thought of victory, is not subject to trial. (7) Finally, the remedy may be wrong. For example, a doctor may give a patient a medicine that unexpectedly causes the death of the patient. The doctor is not guilty, because the doctor’s goal was a cure, not the death of the patient. (61, 1) However, the law provides for punishment for unintentional causing of death, as well as for involuntary emission of semen (Lev. 15:16), but this punishment is milder than for an intentional crime. (2) And yet, whoever abuses the truth in the heat of his passion is subject to the same punishment as is imposed for an offense committed by free self-determination. And in fact, a person who, through dissipation, leaves idle the seed sown in his soul by the creative Logos, indulges in the unreasonableness of his soul, which is close to idle talk. “The faithful choose to conceal things without breathing out a word” (Prov. 11:13). So, every action performed by free choice entails responsibility for it, (3) for “the Lord tests the hearts and secret thoughts” (Ps. 7:10; Jer. 17:10). “He who looks lustfully” (Matt. 5:28) is also subject to condemnation, which is why it is said: “Thou shalt not covet” (Ex. 20:17). It is also said: “This people honors me with their lips, but their heart is far from me.” 297 (4) God looks at the innermost depths of our soul. Remember Lot's wife. For just one unauthorized turning of the gaze on worldly filth, God turns it into an insensitive pillar of salt, like a motionless statue (Gen. 19:26). And this is not a stupid and useless image, but capable of edifying and strengthening in the faith of those who are able to see the spiritual meaning. 298 XV. Continuation: about free will, repentance and petition (62, 1) Free will manifests itself through desire, choice or design. From this it is clear that sin, accident and crime are often interconnected. (2) It is so sinful, for example, to lead a voluptuous and intemperate life. It is a misfortune to accidentally kill a friend instead of an enemy. Desecration of graves and violence are crimes. (3) Transgression arises from our ignorance of what we should do, or from our inability to do anything. Something similar to this happens when someone falls into a ditch through negligence and cannot get out of it due to physical weakness. (4) But there is no doubt that diligence in scientific pursuits completely depends on us; Undoubtedly, obedience to the commandments is also in our power. (63, 1) But if, not wanting to be involved in anything like that, we nevertheless find ourselves in a state of anger or voluptuousness, then we are sinning, or - better said - we are acting criminally towards the soul. (2) The well-known Lai to all of you says in the tragedy: I heeded your advice completely, And not a fool. Blame it all on nature. 299 In other words, he allowed his passions to enslave him. (3) Medea exclaims something similar on stage: What I dare to do, I see only anger (4) Ajax is not silent, but he also cries out, preparing to commit suicide. Nothing can torment the soul of a free man more than undeserved dishonor. I got hurt. There is a deep wound in my soul It does not give peace, it worries and torments. Struck in the heart by an arrow of madness. 301 (64, 1) All of them suffered because of anger, sensual passions brought many other persons to the tragic scene, for example Phaedra, Anthea and Eriphyle, She disgustingly betrayed her husband, seduced by a gold necklace. 302 (2) In another play, the famous comic character Trazonides utters the following words: “The worthless girl has completely enslaved me” 303. (3) An accident is an involuntary sin, committed beyond the dictates of reason. Without meaning to, we commit an unintentional sin. Sin, on the other hand, is a deliberate act. If I committed a sin, it is still my act, but I did not want it. (4) That is why it is written: “Sin must not have dominion over you, for you are not under the law, but under grace” (Rom. 6:14), - this is what the apostle says to the believers, “for by its plague we were healed” (Is. 53:5). (5) An accident will also be an involuntary act committed by someone else to my detriment. Injustice is a deliberate action committed at my or someone else's will. (65:1) The Psalmist makes us understand this difference between sins when he calls those blessed whose iniquities the Lord has atoned for and whose sins have covered, to whom some of his mistakes are not blamed, but in others he is justified. (2) “For it is said: “Blessed are those whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom God has not imputed his guilt and in whose mouth there is no deception.” This undisturbed, enduring and complete bliss descends on God’s chosen ones through the mediation of Christ Jesus our Lord, for love covers a multitude of sins” 304 . The one who blots out sins is God, “who prefers his repentance to the death of the sinner” (Ezek. 18:23). (66, 1) Actions that do not depend on free will are not held against us. “And he who lusted has already committed adultery,” as it is said (Matthew 5:28). The Logos, who “enlightens us” (John 1:9), has the right to forgive sins. (2) “And at this time,” says the Lord, “the iniquity of Israel will be sought, and it will not be found; the sin of Judah, and it will not be found” (Jer. 50:20). “For who is like me, and who can stand before me?” (Jer. 49:19). (3) You see that only one God is proclaimed, and that a good God, who rewards what one deserves and forgives sins. (4) In the most extensive of his letters, John clearly shows that there is a difference between sins. He says: “If anyone sees his brother committing a sin that does not lead to death, let him pray for him, and God will grant life to this person whose sin does not lead to death. But there is a sin that leads to death, and I am not saying that anyone should pray for the forgiveness of this sin. All unrighteousness is sin, and there is sin that does not lead to death” (1 John 5:16–17). (67, 1) But David, and even earlier David Moses, reveal the meaning of these three doctrines as follows: “Blessed is the man who did not follow the counsel of the wicked,” and was not like the fish that live in bottomless darkness (meaning fish that do not have scales, which Moses forbade to touch, and which find their food under the water), (2) “and did not take the path of sinners.” He is not like those who only fear the Lord in appearance, but in reality are like a pig: it squeals from hunger, and when it is full, it does not recognize its owner. “And he did not sit on the seat of sinners” (Ps. 1:1), as if it were a bird ready to pounce on its prey. (3) Moses forbids the eating of the flesh of swine, eagle, hawk, raven, and all fish that do not have scales. 305 We read this from Barnabas. 306 (4) As for me personally, I heard from a person knowledgeable in such things that the “council of the wicked” signifies the pagan society, the “way of sinners” is the idea of ​​the Jews, and the “seat of sinners” indicates heresies. (68:1) Another spoke even more truly; he applied the first of these three praises to those who do not share criminal thoughts that move away from God; the second - to those who did not remain on the “wide and broad path” 307, that is, to those who were brought up by the law and those among the pagans who repented. As for the “seat of sinners,” by it he meant spectacles and courts, where people become accustomed to evil and destructive forces and most of all become involved in their deeds. (2) “But his will is in the law of the Lord” (Ps. 1:2), says Peter in his Sermon, calling the Lord “Law and Logos.” 308 (3) It seems to us that the Lawgiver teaches us in other ways to distinguish between three types of sin. Verbal abuse is symbolized by dumb fish. Indeed, it happens that silence is preferable to words and “silence is a safe gift” 309. Sinful acts are symbolized by carnivorous and birds of prey [... 310 ] Finally, it is the pig that feels good in dirt and sewage, which indicates that we “should not have a defiled conscience” 311. (69, 1) The Prophet is right when he says: “This is not what happens to the wicked. They are like dust that is swept away by the wind from the face of the earth. And therefore the wicked will not rise up for judgment” (Ps. 1:4–5). They are condemned, for “the unbeliever is already condemned” (John 3:18), “sinners in the congregation of the righteous” will not rise (since they are already condemned and cannot be counted among those who lived sinlessly), for “the Lord knows the ways of the righteous, but the way of the wicked will perish” (Ps. 1:5–6). (2) Pointing out the means of healing our mental illnesses and sins and declaring through the mouth of the prophet Ezekiel that it is fitting for us to be healed by our shepherds, the Lord again clearly shows that falls and sins are the result of the action of our will. Of the shepherds, in my opinion, he accuses those who did not fulfill what was commanded to them. (3) “You did not strengthen him who was weak,” he says, and further to the words: “And there was neither one who sought nor one who returned” 312. “For great is the joy of the Father,” says the Lord, “because of one sinner saved” 313. (4) This is why Abraham is especially praised, because “he lived and acted as the Lord had told him” (Gen. 12:4). (70, 1) From here one of the Hellenic sages borrowed the following gnome: “Follow God.” 314 “The godly,” says Isaiah, “have advised wisely” (Isaiah 32:8). (2) Advice concerns how to choose the right one from a variety of paths, and wise advice is the application of this knowledge to practical wisdom. (3) What then? Soon after the forgiveness of Cain, did not God then reveal to the earth Enoch, the son of repentance, and did he not thereby show that repentance gives rise to forgiveness? 315 Forgiveness is not for punishment, but for healing. The same thing happened to Aaron when the golden calf was cast for the people. (4) Hence another saying of the Hellenic sage: “Forgiveness is better than punishment.” In the same way, the saying: “Where there is a guarantee, there is trouble” 316 - inspired by the words of Solomon: “My son, if you guarantee for your friend, you will give the hand to the enemy. A strong snare is a man’s mouth, and he is caught by the words of his mouth” (Prov. 6:1-2). (5) The saying: “Know thyself” is more mysterious, but its source is the following words: “He who has seen his brother has seen God” 317. (71:1) Therefore, “thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself.” All the law and the prophets are based on these commandments. (2.) The following words express the same meaning: “I have spoken these things to you, that My joy might be fulfilled. This is My commandment, that you love one another, as I have loved you” (John 15:11–12), (3) for “the Lord is generous and merciful” (Ps. 103:8), and “the Lord is good to all” (Ps. 145:9). Moses, conveying the meaning of the saying “Know thyself” more clearly, often repeats: “Take heed to thyself” 318 . (4) “Through charity and faith sins are cleansed, but through the fear of the Lord everyone turns away from evil” (Prov. 15:27). And “the fear of the Lord is instruction and wisdom” (Prov. 15:33). XVI. Why does Scripture portray God anthropomorphically? (72, 1) Here our accusers again raise a cry, arguing that such feelings as pity and joy are spiritual passions. In their understanding, joy is an impulse of the soul that agrees with reason; rejoicing is joy at the sight of something especially beautiful. Pity is sadness inspired by the sight of undeserved misfortune. All this relates to the sphere of emotional experiences and are passions. (2) It may seem that we understand the Scriptures in a bodily sense, and, relying on sensory analogies, mistakenly understand the Divine will as something similar to our emotional emotions. (3) But to attribute to the Almighty states peculiar to us, to think, for example, that God listens as we hear, would be an impious error, (4) for the essence of the Divinity cannot be expressed. However, despite the fact that we are clothed in the shell of flesh, we can still hear God, who, out of condescension towards us and for our salvation, applied himself to our weakness and revealed himself to us through the prophets. (73:1) And since the will of God is directed towards saving all people who keep the commandments and repent of their sins, we rejoice in our salvation. Our Lord, when speaking through the mouth of the prophets, attributes this joy to Himself, as if it were His own joy. Pointing to his love for mankind, He says this in the Gospel: “I was hungry, and you gave Me food; I was thirsty, and you gave Me something to drink: for whatever you did for one of these little ones, you did for Me.”319 (2) God is satisfied because the poor, in accordance with His will, are fed, although He Himself does not need food. And He rejoices without changing in His dispassion, since, strictly speaking, a person who has repented according to the will of God rejoices. (3) Generous in mercy and good, He gives us His commandments through the law, warns us through the prophets, and now, most clearly, He saves us through His Son, having compassion on those who deserve mercy. Naturally, it is the stronger who feels compassion for the weaker, but a person, since he is a person, is hardly much stronger than another person. God is stronger than any person in any respect. Therefore, it is fitting for God alone to show mercy. (4.) Righteousness makes a man sympathetic, and if he shares with others the gifts he has received from God, he does so out of natural benevolence and fidelity to the commandments. (74, 1) However, contrary to the opinion of the heresiarchs, God by his nature has nothing similar to us. In this case, it does not matter whether we are created from nothing or from matter, since the first does not exist at all, and the second must be recognized as completely different from God, unless one considers man a part of the Divine, consubstantial with him (ομοούσιους). 320 (2) To tell the truth, I don’t understand how one can express such views in cold blood, especially if one takes a look at our life and the disasters with which it is full. (3) In this case, it turns out that God can sin with some parts of his being (and this is completely unacceptable). After all, these parts must really be parts of the whole (if they do not make up the whole, then they are not parts). (4) Being essentially rich in mercy, God, by virtue of His goodness, takes care of us, although we are by nature neither parts of Him nor children. (75:1) The greatest proof of God’s goodness is that, despite our subjection and complete foreignness, He still cares about us. (2) The attachment of animals to their children, as well as the friendship that arises from the closeness of like-minded people, is based on a natural connection. Divine mercy is poured out on us in abundance, although we have no resemblance to God either in our essence, or in our origin, or in any special properties, except for the fact that we are the work of his creative will. And if anyone, with the assistance of teaching and instruction, voluntarily chooses the knowledge of the truth, God promises him adoption, the greatest of acquisitions. (3) “The iniquities of man are caught, and each one is bound by the chains of his sins” (Prov. 5:22), but “it is not God who is to blame” 321; and truly “blessed is the man who, out of reverence, fears all things” (Prov. 28:14). XVII. Types and methods of knowledge 322 (76, 1) Scientific knowledge is a predisposition to knowledge (ή επιστήμη έπιστητική έστιν έξις), from which the latter arises and leads to the understanding of what can no longer be refuted by reasoning. Ignorance, on the contrary, is like ghostly visions that are destroyed by the power of reason. The acquisition of both that knowledge that can be destroyed by reason, and that which is affirmed by reason, depends on us. (2) Similar to scientific knowledge are experimental knowledge (εμπειρία), theoretical knowledge (ειδησις), comparison (σύνεσις), speculation (νόησις) and, finally, revealed knowledge (γνώσις). (3) Theoretical knowledge is the knowledge of the whole through the distinction of species. Experience deals with the study of the properties of sensory objects in their smallest details. Speculation is directed toward objects that are comprehended only by reason. Comparison consists in discovering the mutual correspondence of separate parts, or in the exact study of mutual correspondence, or in the ability to discover exact correspondences between things in the spheres of practical wisdom and scientific knowledge, and in the ability to bring them under one definition. Gnosis is knowledge that penetrates into the very essence of an object, or knowledge about it that is consistent with its nature. Finally, truth is the scientific discovery of what really exists. The state of having truth is knowing what is true. (77, 1) Scientific knowledge is based on reason, therefore it can no longer be refuted by any other reasonable arguments. (2) When we refrain from any action, this happens either due to impossibility, or due to unwillingness, or due to both. (3) For example, we do not fly because we cannot and do not want to fly. We don’t swim, at least at the moment, because we don’t want to, although we have such an opportunity. And in this respect we are different from the Lord: often we want this or that, but we cannot. (4) “For no disciple is greater than the teacher; it’s enough if he’s like a teacher” 323. Of course, not in essence, for it is impossible for a derivative to become equal to that which is primary in nature, but because we are endowed with immortality and allowed to contemplate what exists, are called sons and know the Father clearly through what has a direct relation to Him. (5) So, the will precedes everything, but the mental powers only serve it. “Desire,” says the Lord, “and you can” 324. For a true Gnostic, will, judgment, and action are one. (6) For if a person's intentions are directed towards one thing, then his teaching and judgments will be the same. That is why his words, his life, and all his behavior agree with the commandments. “The right heart seeks knowledge” 325 and listens to it. “God taught me wisdom and I came to know the knowledge of the Holy One” 326. XVIII. The Law of Moses is the source of all ethical and spiritual teachings (78, 1) It is obvious that all the other virtues commanded in the books of Moses served for the Hellenes as a source of their ethical teachings. I mean everything they say about courage, moderation, prudence, justice, humility and patience, honesty, temperance and piety, which surpasses all these virtues. (2) For it is clear that it is piety that fills us with awe of the supreme and original cause and makes us worship it. 327 (3) The same Mosaic law instills in us the idea of ​​justice and teaches us prudence, commanding us to avoid serving insensitive and senseless idols. It is from this source that we learn comparison. (4) “The sacrifices of the wicked are an abomination to the Lord, but the prayers of the righteous are acceptable to Him” (Prov. 15:8), for “righteousness is more acceptable to the Lord than sacrifice” 328. (79, 1) We read something similar in Isaiah: “What is the multitude of your sacrifices to me, says the Lord” (Is. 1:11), and the entire subsequent passage: “Loose all the bonds of unrighteousness” (Is. 58:6). “A sacrifice pleasing to God is a contrite heart that seeks the Creator” 329. “False scales are an abomination to the Lord, but a right weight is acceptable to Him” (Prov. 11:1). That’s why Pythagoras warns: “Don’t step over the mud.” (3) Heretical teachings teach false righteousness. “The tongue of the wicked will perish, but the lips of the righteous sharpen wisdom” 330, although the first call the wise and prudent “pitiful” 331. (4) However, one can endlessly list the testimonies about these virtues, since the entire text of Scripture is a continuous praise of them. (5) Courage is defined as a sober assessment of what is dangerous, safe or indifferent and lies between them. Prudence consists in wisely avoiding doubtful provisions. Courage consists, further, in patience or constant self-restraint, which is the knowledge of what things should be endured and what not. This also includes generosity, thanks to which a person rises above events. Prudence is associated with prudence, following the advice of reason and close to self-control. 332 (80, 1) The means to secure your life and gain peace of mind is observance of the commandments, an eternally safe haven. Without courage it is impossible to be patient, without prudence a self-controlled person is unthinkable. (2) The virtues accompany each other and the one who possesses them is fully close to salvation, which preserves for us the benefits that we already possess. (3) From our analysis of all the virtues, if, of course, we have sufficiently thoroughly understood their meaning, it follows that a true Gnostic, possessing one of these virtues, also participates in the others due to their interconnection. 333 (4) Temperance is a state of mind that never exceeds the limits of common sense. A temperate person is one who restrains aspirations that are contrary to common sense, or controls himself so much that he desires only what is righteous and honest. (5) This curbing of desires is unthinkable without courage, because fidelity to the commandments gives rise to prudence, obedience to God, who disposes (... 334), and righteousness, which copies the divine order. As soon as this righteousness has strengthened us in abstinence, then we, purified, are inclined towards piety and life according to the will of God, becoming like God, as far as our mortal nature is capable of this. (81, 1) This is what the definition means: “To become just and pious in accordance with prudence” 335. God has neither needs nor passions, therefore, he is not self-controlled in the proper sense of the word, for he does not fall into any temptation that he must overcome. Our nature, agitated by passions, needs self-restraint. It is through this self-restraint, having learned to be content with little, that she tries with her predisposition to rise to the divine nature. (2) For a virtuous person is content with little. He is on the line separating immortal nature from mortal nature. Man's needs come from the physical body and are born with it, but self-control, with the help of reason, teaches him to reduce these needs to a minimum. (3) The precept of the law prohibiting a man from wearing a woman's dress 336 indicates precisely this. Obviously, the law wants to see us as courageous, not effeminate, no matter whether this concerns our physical appearance or our actions, way of thinking and words. (4) He orders the zealot of the truth to arm himself with courage and to demonstrate it wherever patience and endurance are required - in life, behavior, words, deeds, day and night, and even if devotion to the truth has to be proven at the cost of one’s blood. (82, 1) Due to his inherent love for mankind, he also says that “if someone has built a new house, but has not yet lived in it, or if someone has planted a vineyard, but has not yet gathered its fruit, or if someone, being betrothed to a maiden, has not yet married her, they are free from war” 337. (2) However, this has a strategic meaning, since, carried away by extraneous concerns, we are unlikely to be zealous in the matter of war, for only those free from desires fearlessly face all dangers. (3) On the other hand, the law philanthropically took into account the infidelity of the military case and decided that it would be unfair for some to lose the fruits of their labor and for others to appropriate them for free. (83:1) The Law also points to spiritual courage, commanding that the one who sows should be given the opportunity to reap, the one who built a house should be given the opportunity to live in it, and the one who wooed should be given the opportunity to marry. Consequently, he does not disappoint the hopes of those who have followed the paths of the truly knowledgeable. (2) “When a righteous man passes away, hope does not perish” (Prov. 11:7), as if he were alive. “I love those who love me,” says Wisdom, “and those who seek me will find peace” 338 and so on. (3) Indeed, did not the wives of the Midianites take advantage of their beauty in order to force the Jews who fought against their people to move from moderation to intemperance and from intemperance to wickedness? 339 (4) At first they managed to become their mistresses, and attracted them with their beauty from a strict and honest life to lewd amusements. Then they managed to persuade them to idolatry and to women of an alien tribe. Defeated by their beauty and pleasures, the Jews abandoned God, abandoned the law, and thanks to this trick of women they almost betrayed the entire people into the hands of their enemies, until finally they were stopped by admonishing fear. (84:1) Then the surviving Jews courageously entered into battle with the enemy for piety and faith and emerged victorious. So, “the beginning of wisdom is reverence, but the understanding of the sacred is insight; knowledge of the law belongs to good reason” 340. (2) Those who believe that the law inspires fear, which is directly related to passions, thereby show that they do not understand the law and have not penetrated into its essence. “The fear of the Lord gives life. But he who errs will be exhausted in labors that knowledge will not attend” (Prov. 19:23). (3) There is no doubt that in this mysterious sense the words of Barnabas must also be understood: “May God, the ruler of the whole world, give you wisdom, understanding, knowledge, open knowledge of his just deeds and patience. Be faithful disciples of the Lord, searching for what the Lord requires of you, so that on the day of judgment you may be justified.” Due to his inherent gnosis, he calls those approaching this goal “children of love and peace.” 341 (4) A lot has been said about generosity and material assistance, but here it is enough to just note that the law of Moses prohibits the giving of money on interest between brothers. By brother he means not only one who was born of the same parents, but also one who belongs to the same tribe, adheres to the same faith with us, speaks the same language. The law considered it unjust to enrich oneself at the expense of others. On the contrary, he encourages those who give generously and with a pure heart to all those in need. (5) For this good inclination is also from God. A generous person receives an excellent income in the form of goods that are most valued by people, such as tenderness, kindness, generosity, good name and fame. (85, 1) Don't you think that this commandment is very humane? Just like the following: “The poor man’s payment should be given to him on the same day” 342. Scripture teaches us that we should not delay paying our servants for a moment. Indeed, if a person lacks bread, then his zeal weakens. (2) The law also says that the creditor does not have the right to enter the debtor’s house and forcibly take the pledge from him, but must ask him to take it out voluntarily. It is also said that the debtor cannot be robbed to the last thread. ( Deut. 24:10 ) (3) During the harvest, the law forbids the owner of the field to pick up the ears of corn that have fallen from the sheaves; in the same way, he advises the reapers to leave behind them a few unharvested ears of corn. 343 This instruction contains a double lesson: on the one hand, it teaches to be generous and give from your property to those in need; on the other hand, the poor are thus given a means of subsistence. (86:1) You see how the law affirms both justice and the goodness of God, which provide abundant food for everyone. (2) In the same way, grape pickers are forbidden to return for forgotten grapes or pick up fallen ones. 344 This commandment equally applies to olive gatherers. (3) Finally, tithes from fruits and herds 345 taught the Jews to thank God and strive not only for profit, but also to give something to their neighbor. I believe that the priests received food from these tithes and firstfruits. (4) It is clear that the law teaches piety, calls for giving from our goods, calls for justice and mercy. (5) Is it not he who commands to leave the field neglected in the seventh year, 346 so that the poor man could freely enjoy the fruits with which God would cover him that year, for nature itself took upon itself in this year the cultivation of the field for those who wished to take advantage of its bounties. How can one then deny the law its goodness and claim that it does not teach justice? (6) Concerning the fiftieth year he prescribes the same as for the seventh (Lev. 25:8–11). In addition, this year the law returns the land to everyone from whom it was previously alienated due to some sad necessity. By thus fixing the period of use of land, the law limits the greed of those who covet acquisitions, and shows compassion to those who have been punished by long want, and do not want this punishment to last their entire lives. (7) “Mercy and faithfulness are the guardians of the kingdom” 347. “Blessing rests on the head of the one who gives” (Prov. 11:26). “He who has mercy on the poor will be praised” 348, for he shows love to his neighbor in the name of that love that connects the Creator with the human race. (87, 1) From all that has been said, one can naturally derive other recommendations regarding the deceased and the procedure for accepting an inheritance, for example, but this is not the place to dwell on this in detail. (2) Love can manifest itself in different ways, such as tenderness, good nature, patience, lack of envy, jealousy, hatred or forgiveness of offenses. However, it is always indivisibly present in everything in full, extending its influence to everything. (3) The law also says: “If you come across a stray beast of burden in the desert, belonging to someone close to you or one of your friends, or in general to a person you know, then bring it back and return it to its owner. If it happens that the owner of the animal is away for a long time, then keep his animal with yours until the owner returns and then return it to him” 349. The law teaches us that, due to a natural friendly inclination, we should see in what we find what was given to us temporarily for safekeeping, while we should not remember the insults inflicted by the enemy. (88, 1) “The commandment of the Lord is the source of life” truly “departs from the snare of death” (Prov. 14:27). In fact, doesn’t the law command us to love strangers in the same way as we love ourselves, and not just as friends and people close to us in soul and body? (2) Moreover, the law also honors the pagans, forbidding them to hate those who have acted unrighteously. It is clearly said: “Do not disdain the Egyptian, for you were a stranger in his land” (Deut. 23:8), meaning by an Egyptian or any pagan, or in general any foreigner. (3) It is forbidden to even consider enemies as enemies, even if they have already approached the city walls and intend to take the city, until envoys are sent to them with a proposal to make peace (Deut. 20:10). (4) And insulting treatment of a captive is also prohibited. “Give her thirty days to cry as much as she wants, then take off her captive clothes and live with her as a lawful wife” (Deut. 21:10–14). For the law requires that a man meet a woman not to satisfy animal passions or for money, as with prostitutes, but in marriage for the birth of children. (89, 1) Thus, abstinence manifests itself in harmony with philanthropy. The law does not allow a master carried away by passion for his captive to immediately satisfy his passion. His desire must be determined within a prescribed period of time. For this purpose, the hair of the captive is cut off, so that the master will be ashamed of his passion. If, after reasonable reflection, he decides to take her as his wife, then he will keep her with him even despite her humiliated position. (4) If it happens that the master, having satisfied his passionate impulse, no longer wants to live with his captive, he is not allowed not only to sell her, but even to keep her as a servant: the law requires her release and deliverance from all slavery, so that a new woman, entering the house, does not cause her unbearable harm out of jealousy. (90, 1) Let's go further. The Lord commands us to lighten the beasts of burden of our enemy when they are burdened with an unbearable weight, and to help them get up when they fall. 350 Doesn’t he gradually teach us by this example not to rejoice in the misfortunes of others and not to take pleasure in the misfortunes of our enemies? And this is, of course, in order to prepare people through exercise in these virtues for the subsequent acceptance of the commandment to pray for their enemies. (2) It is a sin to envy the happiness of our neighbors or to take pleasure in seeing their misfortune. “And if,” says the Scripture, “you find a beast of burden of some enemy, then forget all the reasons for enmity and, having brought it, give it to him” 351 . Forgiving insults, as well as not remembering evil, is inherent in noble natures. (3) This is how we come to agreement, which then leads to happiness. And if you notice self-hatred in a person or find that he is greedy or angry, then give him an example of a better life. (91, 1) As we have already seen, the law is good and human and is “a teacher who leads to Christ” (Gal. 3:24). And God himself is good and just, monitoring the process of salvation for each person from beginning to end. (2) “Show leniency,” says the Lord, “in order to be pardoned, forgive, so that you too may be forgiven; as you give, so it will be given to you; as you judge, so you will be judged; as you do good, so they will do good to you; With the same measure you use, it will be measured back to you." 352 (3) The law further prohibits the contemptuous treatment of those who, having been born free, sold themselves into bondage out of necessity, and to those who find themselves in debt slavery in the seventh year it grants complete freedom. (4) The law commands that those who beg for mercy be released from punishment. The following sayings are deeply true: “As gold and silver are tested in a crucible, so the Lord chooses the hearts of men” 353. (5) And again: “A merciful man is patient, and in everyone who is diligent there is wisdom. The care of a reasonable man will happen; he who is wise will seek life; and he who seeks God will find knowledge with righteousness; those who sought his right found peace” 354. (92, 1) It seems to me that Pythagoras, in prescribing the gentle treatment of animals, borrowed this idea from the law. It prohibits, for example, the consumption of newborn lambs, kids and calves for profit or even under the pretext of sacrifice. In this case, he cared for both mothers and children, wishing that through leniency towards foolish animals a person would rise to meekness towards his neighbors. (2) “Leave,” says Scripture, “the child with the mother at least for the first seven days” (Ex. 22:30). For nothing happens without a reason, and if the udder of an animal exudes milk in abundance to nourish its children, then taking them away from a nursing mother is an insult to nature. (3) Be ashamed, Greeks and all who reproach the Law: after all, it shows compassion even to dumb animals, while those who detract from the Law throw human children to destruction. 355 But the law condemned this barbarity with a prophetic commandment: (4) after all, if it forbids the separation of mother and child during the nursing period, then all the more reason does it have to arm itself against the cruel and merciless brutality of people, so that they at least respect the law if they do not want to heed the call of nature. (93:1) And if it is at least partly excusable to separate kids and lambs from their mother, for their meat is lawful for food, then what is the reason for abandoning children? A person who does not want to raise his children should be prohibited from marrying at all, so that he does not become a murderer due to his uncontrollable lust. (2) Further, in its goodness, the law prohibits the sacrifice of a child and a mother on the same day. That is why among the Romans, if a pregnant woman was sentenced to death, the execution was carried out only after the birth of the child. 356 (3) The law prohibits killing a pregnant female until she gives birth, thereby curbing, albeit indirectly, the cruelty of people towards each other. (4) The law recognizes certain rights even for animals in order to, by teaching us a gentle attitude toward creatures that are not our neighbors, instill in man even greater compassion for creatures of the same kind as himself. (94:1) Those who, before slaughter, deliberately kick pregnant females in the stomach, thinking that the meat, sprinkled with milk, will become tastier, turn the mother’s womb, created for reproduction, into the grave of her offspring. However, the law clearly prohibits this: “You shall not boil a lamb in its mother’s milk” (Deut. 14:21). (2) It would be unnatural to make a seasoning for the dead from milk that nourishes the living. The source of life cannot be served to destroy the body. (3) The same law prohibits the muzzle of an ox threshing ears, for “the worker is worthy of his food” 357. (4) It is also prohibited to harness an ox and a donkey together to cultivate the land (Deut. 22:10). Perhaps the law takes into account the dissimilarity between the two animals. But, without a doubt, he at the same time condemns the unfair treatment of foreigners and prohibits enslaving them if they are not guilty of anything before us, except that they belong to a different family. After all, origin cannot be blamed on anyone, for it is not a vice or a consequence of a vice. (5) It seems to me that this prohibition may also have an allegorical meaning. Namely, it is not proper to reveal the instructions of the Logos equally to the pure and the impure, the faithful and the unfaithful. In fact, an ox is considered a clean animal, and a donkey is considered unclean. (95, 1) In his love for mankind, the good Logos teaches us that not only should we not cut down trees with edible fruits (Deut. 20:19–20) or mow down grain before harvest time for the sake of causing damage, but also generally destroy the fruit, both of the field and of an animate being. 358 He does not allow enemy land to be devastated. (2) Farmers can directly benefit from the provisions of the law. It says, for example, that during the first three years, newly planted trees should be looked after very carefully: unnecessary shoots should be cut off so that the trees do not fall under the extra weight and become weak due to lack of nutrition. Then you should loosen and trench the soil around these young plants so that weeds and parasites do not interfere with their growth. (3) It is also not allowed to remove unripe fruits from young trees. Only three years later, when the tree has fully grown, is it prescribed to offer the firstfruits to God. 359 (96, 1) This agricultural analogy is intended to teach us that the sprouts of sins and weeds of thought, growing along with the young fruit, must be pulled out and uprooted until the grain of our faith reaches development and full strength. (2) Only by the fourth year (since the beginner needs time to master the science) does the convert present four virtues to God (... 360). The seat of the three joins the fourth hypostasis of the Lord. (3) The thanksgiving offering is better than the burnt offering. “For he himself,” says the law, “gives you strength to gain strength” (Deut. 8:18). (4) These words clearly show that God himself gives us good gifts and we, as ministers of divine grace, must reap these fruits and take care of the spread of its benefits, turning all our neighbors to goodness and honesty. The purpose of a moderate man is to help the prudent, the courageous should do the same service to the noble, the wise to the prudent, and the righteous to the just. (97, 1) The true Gnostic, “the image and likeness of God” 361, is exactly like this. Imitating God as much as possible, without neglecting anything that can strengthen this likeness, he is self-controlled, constant, tries to live righteously, dominates his passions, shares with others what he has, spreading goodness around him in word and deed to the best of his ability. 362 (2) “He will be the greatest,” says the Lord, “in the Kingdom who creates and teaches,” imitating God in generosity, for God’s gifts benefit everyone (Matthew 5:19). (3) “Whoever does anything out of pride,” says the law, “provokes the wrath of God” (Num. 15:30). For arrogance is a vice of the soul, and the law commands one to get rid of it, as well as other unworthy of man and low qualities, through repentance, correcting and ordering one’s life by curbing the mouth, heart and hands. (98, 1) After all, they are symbols, respectively, of words, inclinations and actions. Therefore, it is rightly said about those who repent: “Today you have chosen God to be your God, and the Lord has now chosen you to be His people” (Deut. 26:17–18). God makes his own everyone who is ready to serve the truly existing and turned to him as a supplicant. (2) Even if there is only one such admirer, God gives him praise comparable to the dignity of an entire people. For, being part of the people, he represents their entire multitude and makes up for the lack of better people. After all, the whole sometimes borrows a name in part. (3) True nobility is found through perfect choice and right action. How did Adam benefit from his noble birth? After all, he was not born mortal and he himself became the progenitor of our entire family. (4) Having listened to his wife’s advice, he chose the shameful, not caring about what is good and true, and exchanged, although not forever, immortality for death. (99:1) On the contrary, Noah, although he was born naturally, unlike Adam, was saved by Divine providence because he voluntarily surrendered to the will of God. Abraham had children from three wives, but they were not the products of voluptuousness, but, as it seems to me, arose from the desire to quickly multiply the human race. And only one of the sons succeeded his father, the rest were separated from his tribe. (2) This son had twins, and the younger one pleased his father and became his successor, and the older one became the slave of the younger one, for the loss of freedom is a blessing for one who has a bad character. (3) This course of events has a prophetic and symbolic significance, for Scripture clearly shows that there is nothing that a wise man does not possess.” 363 It is said: “For God has had mercy on me, and I have everything” (Gen. 33:11). By this it teaches us to strive only for one, through whom everything arose and who promises his blessing only to the worthy. (100, 1) Scripture appoints the virtuous man as heir to the kingdom and fellow citizen of the ancient righteous who followed the law or lived in accordance with the law even before the giving of the law. Therefore, their deeds became law for us. (2) Scripture further teaches us that a wise man is a king 364 to whom people of a foreign tribe say: “Thou art a king from God in our midst” (Gen. 23:6), because since subjects voluntarily submit to the righteous out of a desire for virtue. (3) The philosopher Plato, believing that the goal of human life is happiness, says that it consists of “being as similar to God as possible.” 365 This idea arose either due to his understanding of the basic principles of the law, or as a result of the eternal desire for knowledge and readiness to accept known teachings. (The Pythagorean Philo, explaining the meaning of the Law of Moses, says: “Great souls and free from passions very successfully achieve the goal of true teaching” 366). (4) The Law says: “Walk after the Lord your God and keep My commandments” (Deut. 13:4). The law calls “similarity” “following”. Following is in this sense the maximum possible similarity. “Be,” says the Lord, “merciful and compassionate, just as your heavenly Father is compassionate” 367 . (101, 1) The Stoics see the goal of human life as living in harmony with nature, 368 unjustifiably preferring to use the word “nature” instead of saying “God.” After all, nature usually refers to grasses, grains, trees, stones and the like. (2) That is why it is very clearly said: “Evil people do not understand the law, but those who love the law make a fence for themselves” (Prov. 28:5). “The wisdom of the skilled is known by their ways, but the foolishness of the foolish is in error” (Prov. 14:8). For “to whom will I look but to him who is meek and lowly and trembles at My words?” (Isa. 66:2). (3) They say that there are three kinds of friendship. The first and best is the one that is based on virtue, for only that love is strong that is based on reason. The second, intermediate between the first and third types, is the one that arises from mutual understanding. Such friendship strives for mutual benefit and is very useful in life. Friendship based on voluntary communication is mutual. The third and last type of friendship arises, in our opinion, from habit. According to others, this is the kind of friendship that grows or wanes at the whim of pleasure. 369 (102, 1) If I’m not mistaken, the Pythagorean Hippodamus writes about this very well: “The first kind of friendship arises from the knowledge of the Divine; the second source is human mutual assistance; the third is based on animal pleasures.” Friendship of the first kind is inherent in philosophers, the other - in other people, and the third - in animals. (2) So, only a person who does good to his neighbors truly embodies the image of God. His charity is also beneficial to himself, because, like the helmsman, he saves not only others, but also himself. That is why the one asking, having received what he asked, does not say to his benefactor: καλώς έδιδοκας (thank you for giving), but: καλώς εἰληφας (thank you for accepting). It turns out that the giver receives, and the receiver gives. (3) “The righteous have mercy and compassion” 370. “Those who do good will inhabit the earth, the blameless will remain on it, but the wicked will be destroyed from the face of it” 371. (4) And Homer, saying: “Give to a friend,” 372 foresaw, it seems to me, the character of a man of faith. (One should help a friend so that he becomes an even greater friend. 373) One should also help an enemy so that he does not remain an enemy, for help strengthens goodwill and dispels enmity. (5) “For if there is zeal, then it is accepted according to who has what, and not according to who does not have what. It is not required that there should be relief for others and heaviness for everyone, but that there should be equality in the present time” 374. “He lavished, he gave to the poor, his righteousness endures forever” (Ps. 111:9, 2 Cor. 9:9), says Scripture. (6) So, the words “in the image and likeness,” as we have already said, do not mean bodily resemblance, and it is impossible to compare a mortal being with an immortal one. This refers to similarity in reason and ability to judge, with which God imprints the measure of likeness to him in good deeds and power. (7) After all, power is exercised not by bodily effort, but by rational decision. The city is well governed by the Council of Men especially, the advice of righteous men. 375 (103, 1) Spiritual strength itself directs one toward becoming like God, patiently reaping the fruits of dispassion. This is also recalled by the story from Scripture about Ananias and his companions, one of whom was Daniel, a prophet filled with divine faith. (2) Daniel lived in Babylon, as Lot lived in Sodom, and Abraham, who later became “the friend of God,” in the land of the Chaldeans. (3) So, by order of the ruler of Babylon, Daniel was lowered into a pit filled with wild beasts, but the King of the universe, the faithful Lord, brought him out unharmed. This is the patience of a true Gnostic, this is where his knowledge is manifested. Even in a state of unbearable grief, like the courageous Job, he utters only words of blessing. (104, 1) Being swallowed up by a monster, he prays like Jonah, and faith brings him back to earth so that he can prophesy in the land of the Ninevites. Being thrown into a cage with lions, he tames the ferocious beasts. And even if thrown into the flames, he will be covered with dew and come out unharmed. 376 He will testify day and night. Moreover, his very speech, life and character testify for him. (2) He lives with the Lord, being his “interlocutor” 377 and being in spiritual unity with him. Pure in body and heart, he is sanctified by the Logos. (3) “Peace is crucified to him,” says the apostle, “and he to the world” 378. Carrying the cross of the Savior “following him at his heels, as if he were following God,” 379 he himself is the saint of saints. (105, 1) The Divine law, without leaving aside any of the virtues, especially calls for self-control, which serves as the basis for all the others. He instructs us in the science of temperance, beginning with the prohibition of eating the flesh of certain animals, especially fat ones, such as pigs, which are loaded with fat. After all, such food is suitable for those who find joy only in the pleasures of the table. (2) They say that one of the philosophers derived the word pig (ΰς) from the expression to sacrifice (θΰς), since this animal is only suitable for sacrifice and slaughter. And indeed, life seemed to be given to him only to fatten his body. (3) For the same purpose, the law prohibits the consumption of fish that do not have fins and scales, since the meat of this particular type of fish is especially fatty. (106, 1) Here, I think, lies the meaning that those initiated into the mysteries were not only forbidden to touch certain animals, but also to eat certain parts of the victims for a reason known only to the initiates. (2) If voluptuousness and sexual passion should be limited, then it is clear that by this decree the Lord long ago commanded the eradication of passions. And we will achieve this goal if we sincerely abstain from everything that inflames desires or voluptuousness. (3) Some maintain that pleasure is a tender and pleasant effect perceived by the senses. (4) They say that after the capture of Troy, Menelaus first wanted to kill Helen, who was the cause of such long and terrible disasters, but enslaved by voluptuousness and her beauty, which recalled former pleasure, he was unable to fulfill his plan. (107, 1) For this reason he became the object of constant ridicule of the tragic poets: You barely saw the gentle Percy, And the sword fell from his hands... You kissed He was not ashamed of the traitor - the dog. 380 Or did the beauty of the sword enchant you? 381 (2) I share the opinion of Antisthenes, who says: “If I had caught Aphrodite, I would have pierced her with an arrow. How many beautiful and honest women she has corrupted!” (2) The same Antisthenes called eros “natural evil.” “The same unfortunates,” he says further, “who allow themselves to fall into this misfortune, call the illness that torments them a deity” 382. From this it is clear that people are conquered by voluptuousness only out of inexperience and ignorance. One should not succumb to it, even if it is called a deity and is allowed by God for the reproduction and continuation of the human race. (4) Xenophon openly brands voluptuousness with the name of depravity, saying: “Wretched woman, what do you understand about beauty? What do you know about what you want? You don’t even want to wait until the desire for something pleasant is born in you. You eat before you feel hungry and drink before you feel thirsty. To enjoy your food, you torment the cooks, (5) and to drink with pleasure, you order expensive wines and run everywhere in the summer in search of ice. And in order to sleep comfortably, you require not only a soft bed, but also a stand for it” 383. That is why, as Ariston says, “to repel the attacks of these four allies - voluptuousness, sadness, fear and lust - requires a lot of work and a long-term struggle, for they They penetrate us deeply and hurt us, Troubling the hearts of mortals" 384. According to Plato, “voluptuousness makes even the souls of the great and strong soft like wax,” for “all kinds of voluptuousness and all sorrow chain to the body” 385 the soul of the one who gives himself over to passions and does not protect himself from them with a cross. (3) “He who loses his soul,” says the Lord, “will save it,” 386 either by voluntarily exposing it to danger for the Savior’s sake, as he himself did for us, or by depriving it of the pleasures of everyday life. (4) If you really want to achieve detachment, to turn away and fence off (this is what the cross means) your life from pleasures and delights, then you will thereby find it in the life that we hope for and which we find in anticipation of peace. (109, 1) “Care for Death” 387 teaches one to be content only with those desires that are necessary by nature itself and which, if they do not exceed the limits of what is permissible and are not unnatural, do not turn into sinful inclinations. (2) “Therefore we must put on the whole armor of God, that we may be able to stand against the wiles of the devil,” 388 for “our armor is not carnal, but mighty in God for the pulling down of strongholds: with it we cast down imaginations and every high thing that exalts itself against the knowledge of God, and we take into captivity every thought to the obedience of Christ,” 389 says the divine apostle (3) This is the strength of a person who is not attached to anything and is not embarrassed in situations that usually give rise to passions, such as wealth and poverty, fame and obscurity, health and illness, life and death, work and pleasure. (4) In order to achieve steadfastness in such opposite states, it is necessary to combine many excellent qualities in ourselves, because our previous life brought us to extreme weakness, bad education and customs carried us to the brink of destruction, and ignorance deviated us from the right path. (110, 1) The meaning of our philosophy is simple. All passions are imprints made on our tender and pliable soul, and are, as it were, brands imprinted into it by certain spiritual forces, “against which we fight” (Eph. 6:12). (2) For the work of the evil forces, I believe, is nothing else than the desire to imprint in every person some particle of their nature, so that we, who have renounced them, can defeat us in the struggle and enslave. (3) It is clear that some of us give up on our own. Those who enter into the struggle with all their strength and conduct it according to all the rules of martial art, the evil spirits, having honored them with all kinds of confrontation and allowing them to receive the crown only through considerable sweat and blood, are finally left in peace, freed from further attacks and recognized as winners. (4) Among moving bodies, some are drawn by their own desires and ideas (such as animals), while others are drawn by extraneous forces (such are inanimate bodies). Some argue that even among inanimate objects, some, such as plants, are endowed with a motor ability that allows them to grow (if only we accept that plants are inanimate objects). (111, 1) Stones have a special, unique state. Plants have the ability to grow. Dumb animals, in addition to the two previous properties, have the desire and ability to perceive. (2) But the ability to reason is available only to man. 390 As a result of this, the human soul should not blindly obey animal impulses, but choose without being carried away by the subject of choice. (3) To souls susceptible to seduction, the forces we have mentioned present in a tempting light beauty, glory, love joys, and all kinds of sensual pleasures, acting like shepherds who lure animals after them, waving a green branch in front of them. 391 Then, having seduced those who could not distinguish true pleasure from false and temporary and vain embellishments from sacred beauty, they enslave the careless and take them into captivity. (4) Every decision, immediately reflected on the soul, leaves its image imprinted on it. As a result, the soul, without knowing it, carries within itself this imprint of passion and never leaves. The reason lies in the temptation offered and our agreement to accept it. Criticism of the views of Basilides and Valentinus (112, 1) The followers of Basilides believe that passions adhere to the soul (προσαρτήματα). Some spirits are the first to stick to the rational soul, confusing and disturbing it, and around them and on their basis others, of a different kind, grow, such as the spirits of the “wolf”, “monkey”, “lion” or “goat”. Each of them, in their own way, evokes in the soul the desires characteristic of these animals, as they say. (2) And people get so used to them that they themselves begin to imitate these animals, imitating not only the behavior and desires of unreasonable creatures, but even the movement and beauty of plants (φυτών κινήματα και κάλλη), in those cases where the spirits of plant nature have grown to them. (113, 1) They even imitate what is characteristic of inanimate nature, for example, the hardness of diamond. 392 (2) But we will dwell on this issue in more detail when we talk about the soul. If what is said is true, then a person, according to Basilides, resembles a wooden horse from a poetic myth, in whose belly a whole army of various spirits settled. 393 (3) The son of Basilides, Isidore, in his book on the clinging soul (Περί προσφυοΰς ψυχής) literally says the following in refutation of his own positions: (4) “If we show that the soul is not simple and that that which clings to it causes it to experience bad passions, then even the worst people will have an excellent way self-justification. “We were forced,” they will say, “we were led by force, we acted against our will, without wanting it.” They will find justification for themselves in this argument, even if they themselves, on their own initiative, acted evilly and did not resist the evil influence.” (114, 1) “With the power of reason we must fight against the base creatures that sit within us!” (2) Isidore, like the Pythagoreans, who will be discussed later, believes that two souls coexist in us. (3) But Valentine, in one of his letters, speaks of clinging [spirits] (περί τών προσαρτημάτων): “There is only one good being. 394 His free speech finds its expression in the Son, and only through him alone can the heart be purified, expelling from itself all evil spirits. (4) After all, the many spirits that dwell in the heart clog it, and each one strives to do what is characteristic of him, forcing him in various ways to indulge unworthy desires. (5) In my opinion, the heart feels like an inn 395, where it is full of cracks, dung and dirt, since those who stay there are not at all concerned about what happens subsequently to this place, which does not belong to them. (6) Like that passageway, the heart is full of impurities until it feels this care of Providence. Only after the Father, the only good being, visits the heart, will it be enlightened and filled with light. Blessed is he who has such a 396 heart, for he will see God.” (115, 1) I would like to ask them what prevents providence from being present (του μή προνοεισθαι) in this soul from the very beginning? Maybe she is unworthy of him, and providence joins him only after conversion (μετάνοιας)? Or, being saveable by nature, as Valentine believes, she is necessarily visited by Providence and does not allow any unclean spirits to approach her, except in the case when they besiege her from without and she turns out to be too weak to withstand this siege? (2) But if he admits that the soul is capable of conversion and choosing the best, then he involuntarily admits what we also consider to be true, namely, that salvation occurs through conversion and submission (έκ μεταβολής πειθήνιου)), and not by nature ((έκ φύσεως). (3) Just as the vapors swirling over the earth and swamps form a dense fog, so bodily desires stick to the soul, surrounding [and blinding] it with sensual images (116, 1) They darken the light of the mind, and the soul, inhaling the vapors of carnal desires, becomes ill from the burden of passions that accumulate in the constant pursuit of bodily pleasures. (2) Gold freshly extracted from the earth is just ore, which only after being melted and refined receives the name gold. So, “Ask and it will be given to you,” 397 is said to those who are able to choose the best for themselves. (3) To show how, in our opinion, the demon and unclean spirits sow in the soul of the sinner that which defiles him, we need not resort to lengthy explanations. For this it is enough to refer to the testimony of Barnabas, one of the seventy apostles and colleague of Paul. (4) Here are his words: “Before we believed in God, the dwelling of our hearts was corruptible and weak, like a church made with hands, for it was filled with idolatry and served as an abode for demons, where all sorts of ungodly acts were committed.” 398 (117, 1) He says that sinners do things pleasing to demons, but does not at all assert that these evil spirits actually live in the soul of an unbeliever. (2) That is why he adds: “Pray that the church of the Lord may be built with glory. How? Learn! Having received remission of sins and trusting in the Name, we are made new, created anew.” (3) Consequently, it is not demons that are driven out of our hearts, but our sins, which we committed like demons before we believed, are forgiven. That is why he adds the following to what has been said: “Therefore, God truly dwells in the most secret place of our dwelling. How does this happen? His Word is the word of faith, his call is the call of promise, his wisdom is justification, and his commandments are commandments of doctrine.” (5) Here it is appropriate to recall the heresy, the leader of which wanted to conquer sensuality through immersion in it. It was a feigned battle in which this famous Gnostic (and he called himself a Gnostic) actually ran over to the side of pleasure. (6) He believed that there was nothing great in abstaining from sensual pleasures without first immersing himself in them. The main difficulty, on the contrary, is to immerse ourselves in them without, however, allowing them to overcome us. Hence his saying: “I fight against sensuality by living in it.” (118, 1) Unhappy! He did not understand the falsity of his position, seducing himself with the cunning deceit of passion. (2) Aristippus of Cyrene is like that sophist 399 who claims that he knows the truth. They say that when Aristippus was accused of spending too much time communicating with a certain courtesan from Corinth, he answered them: “But it is I who use Laida, and not she who uses me!” 400 (3) Those who consider themselves followers of Nicholas teach the same thing. They interpret his words in their own way: “The flesh must serve other than its intended purpose (δειν παραχρήσθαι τή σαρκι).” 401 (4) In fact, this orthodox man wanted to say with his saying only that we must mortify the flesh, that is, tame its lusts and impulses by strictly curbing sensuality and desires. (5) Drowning in voluptuousness, like goats, and as if mocking the body, they shorten their lives in carnal amusements, not thinking about the fact that the body, being weak by its very nature, is therefore destroyed into rubbish. Their soul, following the call of bodily desires more than the teachings of the apostolic man, wallows in the mud of vice. (6) How do their lives differ from the life of Sardanapalus, about whom the following is written: 402 Abundant food, passions, love pleasures, - All this luxury - alas! - now unavailable. Now I am dust, once the former Nineveh (7) There is no need to indulge indiscriminately the urges for sensual pleasures. Some of them, however, arise from natural needs, such as the feeling of hunger, thirst, cold or the desire to procreate. (119, 1) If it were possible to drink, eat and conceive children without attracting sensual desire, then there would be no need for it at all. (2) After all, pleasure taken in itself is neither an occupation, nor an inclination, nor generally a necessary part of our being. It is only an aid, like salt in food, which is believed to help digest it better. (3) But if you allow him to let loose and take possession of the home, then what comes first is what comes down to unreasonable permissiveness and the desire to indulge passions. This is what convinced Epicurus to declare pleasure as the goal of a philosopher’s life. (4) He also idolized “a strong physique and firm hope in his body” 403. (5) Sensuality is just voluptuous gluttony and a completely unnecessary and fruitless devotion to pleasure. (6) In one of his tragedies, Diogenes 404 expressed himself very clearly: Immersed in the mud of voluptuousness, And sensuality, unworthy of a man, They are no longer capable of even doing small things, - after all, lovers of dissipation and pleasure undoubtedly deserve precisely such reproaches and shame. (120, 1) Therefore, it seems to me that the divine law inevitably had to establish fear [like a sword] hanging over our heads, so that through prudence and attention the philosopher could acquire and maintain a carefree spirit, in all the vicissitudes of life, remaining free from falls and pure from sin. (2) Peace and freedom are achieved only through a vigilant and tireless struggle against spiritual passions. (3) And these powerful opponents of ours, no worse than those who compete at the Olympic Games, have a sting much worse than a bee. This is especially true for various sensual impulses that plot against us, cast spells and set traps not only during the day, but even at night in our dreams. (4) How can the Greeks, without sinning against justice, slander the law, when they themselves teach that fear was created in order to tame voluptuousness? (5) After all, this is precisely why Socrates advises to be prepared against temptations that incline us to eat when we are not hungry, to drink when we are not at all thirsty, and to flirt and communicate with beauties, since with their kisses a poison penetrates into us even more dangerous than from the bite of scorpions or tarantulas. (121, 1) Antisthenes prefers to go mad rather than submit to voluptuousness. 405 And Crates of Thebes says: 406 Having conquered lust in your soul, you will earn your rightful glory. Don't let greed or pleasure overcome you Harmful inclinations. With her fury you will taste the fruits. Having freed yourself from man's unworthy passions, You will gain the benefit of the immortal kingdom of freedom. (2) In another place he declares with all frankness that the best sedative for the unbridled tendencies of the body is fasting; If this doesn’t help, then a loop. (3) Comic writers, although they ridicule Zeno the Stoic, yet, without suspecting it themselves, testify in favor of his teaching: 407 Now the wise man has come to us with new wisdom. He lured hungry disciples to himself A piece of bread, a fig and a sip of water. (122, 1) Even when scoffing, they do not consider it shameful to admit the benefits of prudence. After all, true wisdom and not contrary to reason trusts not only words and institutions, but also uses reliable weapons and effective protection 408, which are the divine commandments. […] Thanks to collective exercises and study and through the inspired and heavenly principle contained in it, it receives divine power from the Logos. (2) Poets describe the aegis of Zeus as follows: 409 Terrible to the eyes, all surrounded by amazing Horror: There is Discord, and Power, and, the trepidation of the fleeing, the Pursuit, There is the head of the Gorgon, a terrible monster, Terrible, formidable, a sign of the omnipotent god Zeus. (123, 1) But to those who are able to see a truly saving remedy, what could be more kind than the gentle majesty of the law and its daughter, prudence? (2) Indeed, if they say about someone that he “sings too loudly,” just as the Lord himself raised his voice against those who, due to excessive zeal, needlessly strained their voices, which had lost their harmony. As far as I understand, the point here is not that the singer is overly straining his voice. The voice of the Lord seemed too intense only to those who rejected the divine yoke. 410 The weak and infirm will find the moderate tone too high, and for those who live unrighteously even simple obligations are intolerable. (3) Souls who are dissolute and, as a result of sinful bonds, indulgent towards themselves, consider the truth too harsh, severity excessive, and the one who does not participate in sin with them and is not carried away by it is called merciless and hard-hearted. (124, 1) The tragic poet 411 was right when he said about Hades: Do you want to know where my journey ends? I will answer simply: God knows neither condescension nor mercy, Only justice is clear and sweet to him. (2) But even if we are not yet able to fulfill the commandments of the law, we can at least consider the many glorious examples to follow and find in them the strength to develop in ourselves the love of freedom. Freedom will help us if we listen diligently enough and to the best of our ability to the call, be ashamed and try to become like them. For these ancient righteous people, who lived in accordance with the commandments of the law, were “not made of bog oak” and “not made of solid rock.” 412 In their desire to become true philosophers, they completely surrendered to God, and “this was counted to them as faith.” (125, 1) Zeno once said magnificently about the Hindus that he would like to see at least one of them at the stake, consumed by the flames, in order to test their reasoning about long-suffering. 413 (2) And every day we see many martyrs burned, crucified, beheaded before our eyes! (3) Fear of the law led them all, like a teacher, to Christ (Gal. 3:24) and instilled in them the determination to seal the faith at the cost of blood. (4) “God has become in the assembly of gods, among the gods he will pronounce judgment” 414. What kind of gods are these? These are the winners, celebrating their victory over the passion for pleasure, understanding the meaning of their actions, true Gnostics, surpassing the whole world. (5) “I said: you are all gods and sons of the Most High” (Ps. 81:6). Who is the Lord talking about here? About those who, to the best of their ability, throw off the shackles of physicality. (6) And the apostle says: “You are no longer in the flesh, but in the Spirit” 415. And again: “We, being in the flesh, do not fight according to the flesh” 416, for “flesh and blood cannot inherit the kingdom of God, and corruption does not inherit incorruption” (1 Cor. 15:50). “Behold, you all die as men” (Ps. 81:7), says the Spirit, convicting us. (126, 1) So, let us abstain from everything that excites the passions. Let us, as true philosophers did, avoid foods that inflame sensuality and beds that pamper with their softness, as well as any other luxury and passions associated with it. What others achieve with the greatest efforts does not seem to exist for us. Moderation is the greatest of God's gifts. “For he himself said: “I will never leave you nor forsake you.”417 By this he seems to be telling us: “Try to be worthy of the election that unites you with me.” (3) So, we who strive forward must reverently and willingly take upon ourselves the “light yoke” 418 of the Lord. It is he who is the only one who moves us towards salvation, so that everyone, progressing “from faith to faith” (Rom. 1:17), achieves as a result the happiness that suits him. (4) According to Hippocrates of Ceos, there is exercise for both the soul and the body, and the state of health is “moderation in work and the absence of lack of food” 419. XXI. Opinions of various philosophical schools about the meaning of human life (127, 1) Epicurus believed that happiness consists in the ability to achieve indifference to thirst, hunger and cold and, impiously contradicting the gods, exclaimed: “On this I am ready to argue with the father of the gods himself - Zeus.” Thus, he is inclined to give primacy to pigs, who feed on all kinds of unclean things, rather than to rational people and philosophers. Among those who considered pleasure the basis of everything [... 420 ], the Cyrenaics and Epicurus stand out first of all. (2) They openly affirm that the goal is a life spent in pleasure, and pleasure is the only highest good. According to Epicurus, pleasure consists of freedom from pain. He argues that an object worthy of choice can only be one that comes from itself and returns to itself, thus being in constant motion. 421 (3) Deinomachus and Calliphon argued that the goal is to achieve pleasure in every possible way. 422 According to the peripatetic Jerome, the goal of human life is serenity, and the goal of human life is happiness. Likewise, Diodorus, being a follower of the same school, declares that the goal is to live a noble and honest life. (128, 1) Epicurus and the Cyrenaics believe that the desire for pleasure is natural for man. Valor, as they say, arises for the sake of pleasure and gradually develops pleasure. 423 (2) Calliphon and his followers also believe that valor is an accompanying condition for pleasure, but later, having seen the beauty that accompanies pleasure, valor took a place equal to the first principle, that is, pleasure. (3) Followers of Aristotle argue that the goal is a valiant life. 424 However, not every valiant person is rewarded with happiness and achieves his goal. A sage may be subject to evil misfortunes or experience various vicissitudes of fate that do not depend on his will. Finding himself in such a state, he may even consider it good to leave this life. In this case, he can hardly be called happy or prosperous. (4) Moreover, it takes some time to achieve virtue; the final stages of perfection cannot be achieved in one day. To fully understand it, you need to be a fully conscious and adult person. Therefore they say that the child is hardly completely happy. To achieve this perfection will require the entire human life. (5) The completeness of happiness is due to threefold good 425. A person who is poor, unknown, in poor health, or condemned to a life of slavery, according to the philosophers of this school, cannot be happy. (129, 1) Let's move on. The Stoic Zeno believes that the goal is a virtuous life. Cleanthes believes that this goal is to live in harmony with nature 426; [Diogenes 427], giving due credit to the rational faculty, believed that the goal was conscious choice in accordance with nature. (2) His disciple Antipater is of the opinion that all human efforts should be directed to the constant and infallible choice of things in accordance with nature; but with the same firmness one should renounce everything that disagrees with it. 428 (3) Archedemus also believes that the goal of human life should be that, of all things in accordance with nature, the most important and significant should be preferred, without paying any attention to everything else. 429 Next comes Panetius, who says that we should live in accordance with the desires that nature has placed in us. Finally, Posidonius advises to spend life in contemplation of truth and world order and to behave in such a way as, as far as possible, not to obey the unreasonable part of your soul. (5) Some of the newer Stoics also believe that the goal is to live in accordance with human nature. (6) Shouldn't we add Ariston to this list? He considered the goal to be the achievement of indifference, but he does not distinguish between different types of indifference. (7) Perhaps Guerill should also be mentioned, who believes that the goal is to live “according to knowledge.” 430 (8) Some say that the modern academics define the goal as the abstinence of judgment regarding all appearances. (9) Lik the Peripatetic considered the goal to be the achievement of spiritual joy. Likisk explains that this means joy over the beautiful. 431 (10) Critolaus, also a peripatetic, says that life is perfect if it flows in accordance with natural inclinations, meaning three forms of perfection in accordance with three kinds of good. 432 (130, 1) But that's not all. Let us proceed and consider, as far as possible, all that is sound that can be found in the doctrines of the physicists. (2) Tradition ascribes to Anaxagoras of Clazomen the view that the goal is the contemplative life and the freedom that is thus achieved. 433 Heraclitus of Ephesus saw her in contentment. 434 (3) According to the testimony of Heraclides of Pontus, Pythagoras taught that happiness consists in scientific knowledge of the perfect number of the soul. 435 (4) The Abderites also had a special view on this subject. Democritus, in his essay On Purpose, identifies purpose with peace of mind, which he calls well-being, often repeating that “pleasure and its opposite form the boundaries between happiness and unhappiness” and that “human life, whether young or mature, has a definite goal.” 436 (5) Hecataeus believes that the purpose of human life is to achieve self-sufficiency. Apollodotus of Cyzicia sees it in spiritual satisfaction (ψυχαγωγία), and Nausifan sees it in equanimity (which Democritus, according to him, called fearlessness). 437 (6) Further, Diotim believes that the goal is to master all kinds of goods; in this he sees perfection and calls such a life prosperity. 438 (7) Antisthenes believes that it consists in overcoming all irritation. The so-called Annikarians, successors of the Cyrene school, did not define any special goal for life in general. In their opinion, the purpose of every action is the special pleasure generated by each action. (8) These Cyrenaics reject the definition of pleasure given by Epicurus, that is, “the absence of pain,” comparing this state to the insensibility of a corpse. After all, joy and delight are brought to us not only by bodily pleasures, but also by friendship and honor. (9) Epicurus seems to argue that all mental joy comes only from a sensation experienced by the body. 439 (131, 1) Metrodorus, in his book about how the true source of bliss lies within ourselves rather than in extraneous things, says this: “The good of the soul consists in nothing other than the strength of the body and the firm hope that one can rely on it” 440. XXII. The highest goal of human life according to Plato (2) The philosopher Plato argued that the purpose of human life is twofold. 441 On the one hand, it consists in participation in ideas and comes from these ideas themselves. This is what is called Good. On the other hand, it consists in participation in the Good and in the acceptance of the likeness arising from it. This is precisely the goal pursued by those involved in valor and true philosophy. (3) Therefore, Cleanthes, in the second part of his treatise “On Pleasure,” recalls that Socrates never tired of repeating that a righteous person and a happy person are one and the same. He cursed the one who first separated the just and the useful, finding this act a wicked act. Indeed, to separate what is useful from what is just and prescribed by law is wicked. 442 (4) But Plato himself sees happiness in having a good “daimon.” Daimon is the highest and ruling part of our soul. Happiness is the highest and most complete good. 443 (5) Sometimes he identifies this happiness with a life that is orderly and harmonious in everything, and sometimes he claims that happiness consists in perfection, which is consistent with valor. And this perfection, in his opinion, consists in scientific knowledge of the Good and likeness to God. He defines this likeness as “righteousness and piety combined with prudence.” 444 (6) But don’t some of our teachers agree with him that man from birth is the “image of God,” becoming “the likeness of God” later, thanks to the perfection achieved? (132, 1) Moreover, when Plato teaches that this likeness, combined with humility, is inherent in a virtuous person, he merely interprets the following words of Scripture: “Everyone who humbles himself will be exalted” (Luke 14:11) (2) In his Laws he says: “According to some ancient tradition, God is the beginning, middle and end of all things. He brings everything to fruition in a direct way, in accordance with nature, eternally returning. Justice follows him all the time, taking revenge on those who deviate from the Divine law.” (3) It turns out that Plato also calls for observing the divine law. Therefore he adds: “Whoever wants to be happy must adhere to this law and follow it humbly and in strict order.” (4) Then, having drawn several conclusions from this position and adding a warning based on fear, he continues: “What course of action is pleasing and suitable to God?” And he answers: “Only one, according to the old saying: like is kind to like if it maintains its measure; disproportionate things are not kind both to each other and to things that are proportionate. It is necessary that everyone who wants to become dear to God should become like him as much as possible.” (133, 1) “Thus, whoever is prudent among us is dear to God, for he is like him in this, but whoever is unreasonable is different from him in everything and unjust.” 445 By calling this teaching ancient, Plato thereby hints that it came to him from the Law. (3) In the Theaetetus, having first said that evil is necessarily close to our mortal nature and in the world where we live, he adds: “Therefore we must try to escape from here to there as quickly as possible. Flight means becoming as feasible as possible to God, and to become like God means to become rationally just and rationally pious” 446. (4) According to Speusippus, Plato's nephew, happiness is a perfect state inherent in those who live in harmony with nature; in other words, this is the state of those who have achieved good. And this is the state to which all people strive, but good people strive for it as a state free from all sorts of accidents. What state of happiness can only be achieved by valiant people. 447 (5) Xenocrates of Chalcedon sees happiness in the possession of valor in accordance with our nature, and the strength necessary for its implementation. (6) Then he examines where the seat of this happiness is, and finds it in the soul. What is it based on? It turns out, on virtues. What is it made of? From noble deeds, honest relationships, direct thinking, aspirations and habits. Their necessary components are physical and external circumstances. 448 (7) Therefore, Polemon, a student of Xenocrates, would like happiness to consist in self-sufficiency in relation to all goods. Be that as it may, he says that without virtue no happiness is possible; and vice versa, virtue, even without physical and external goods, is completely sufficient for happiness. (134, 1) But enough about this. We will add our objections to some of the above views at the appropriate place. We are promised that we will definitely achieve the final goal, which is directed to eternity, if we obey the commandments, that is, God, and live in accordance with them immaculately and with the knowledge that stems from comprehension of the divine will. (2) Full likeness to the true Logos is possible, the hope that we will become children through the Son of God - this is our goal, in sonship, accompanied by the glorification of the Father in the name of the great High Priest, who did not disdain to call us brothers and joint heirs 449. (3) The apostle summarizes the purpose of human life in the Epistle to the Romans thus: “But now that you have been set free from sin and have become slaves of God, your fruit is holiness, and the end is eternal life” (Rom. 6:22). (4) He knows that hope is twofold and, on the one hand, promises, and on the other, anticipates, therefore he further teaches that the goal of human life is the restoration of this hope. “From patience comes experience, from experience comes hope. But hope does not disappoint, because God’s love has been poured out into our hearts through the Holy Spirit who has been given to us” (Rom. 5:4–5). Through this love and on this hope of restoration we are destined to rest, as is said elsewhere. 450 (135, 1) You will find something similar in Ezekiel: “The sinful soul will die. And if the husband is righteous and does justice and righteousness, does not taste on the mountains and does not lift up his eyes against the idols of the house of Israel, and does not defile his neighbor’s wife, and does not approach his wife during the time of purification (it is understood that human seed should not be dishonored), and he does not do evil to a person, he says further, he will return the debtor’s pledge, he will not take the spoils of his own bread by robbery. he will give to the hungry and clothe the naked, (2) he will not give his money at interest and will not take in excess, he will turn away his hand from unrighteousness, he will judge truly between a man and his neighbor; (3) [if he] walked in my laws and kept my commandments to fulfill righteousness, then he is righteous and will live by life, says the Lord Adonai” 451. And Isaiah, calling the believers to an honest life, and the true wise man to attention, testifying, however, that human virtue is not identical to divine, expresses himself as follows: (4) “Seek the Lord, and when you find him, call on him; when he approaches you, let the wicked forsake his ways and the wicked man his ways, and turn to the Lord and be shown mercy” and further read to the words: “... and my thought is from your thoughts” 452. (136, 1) “For we,” says the noble apostle further, “from faith we expect that righteousness for which we hope. For in Christ neither circumcision nor uncircumcision has any power, but faith working through love” (Gal. 5:5–6). (2) “We desire that each of you, for the complete assurance of hope, will show the same zeal” - and further, to the words: “...becoming a High Priest forever according to the order of Melchizedek” (Heb. 6:11-20). (3) Wisdom, which embraces all the virtues, says the same as Paul: “He who listens to me and trusts will be established in hope” 453 . Obviously, leading to hope can also be called hope. (4) Therefore, Wisdom added “trusting” to the word “established,” thereby showing that the faithful, animated by this aspiration, makes everything dependent on the fulfillment of hope. Therefore she adds: “And he will remain at peace, not fearing any evil.” (5) And in the First Epistle to the Corinthians, the apostle, no longer hiding, says: “Be imitators of me, as I am of Christ” (1 Cor. 11:1), so that it would be like this: “You are mine, and I myself am Christ’s; be imitators of Christ, as Christ is of God” (1 Cor. 3:22–23). (6) So, as the goal of faith, he establishes assimilation to God, as much as is in our power, in order to become “reasonably just and reasonably pious.” 454 This goal is to comprehend the promise through faith. From here flows everything that was said earlier and the goals of human life. But enough has been said about this. 455 XXIII. On the purpose of human life and the benefits of marriage (137, 1) Since pleasure and pleasure are often associated with the bonds of marriage, it is appropriate to move on to discuss this topic. Marriage is the union of a man and a woman, initial, based on appropriate laws, for the birth of legitimate children. (2) This is why Menander in Comedy 456 says: (3) So, is it necessary to get married? This is one of the questions, the answer to which depends on our ideas about the goal. Who should get married? In what cases? Who should be married and under what circumstances? Not everyone can get married and not at all times. There are restrictions on time, circle of people and age. (4) It is not proper to marry at any time, for any reason, and in any way, but at the right time, being in the right condition and to a woman of marriageable age in order to have legitimate children, provided that the woman fully consents to this and there is no coercion of any kind towards the man who loves her, or any necessity. (138:1) That is why Abraham speaks of his wife, passing her off as his sister: “She is my sister by father, but not by mother, and that is why she became my wife,” 457 thereby showing that one cannot marry the daughters of one’s own mothers. (2) Let us begin with a brief sketch of the history of our subject. Plato classifies marriage among external goods. Marriage maintains the immortality of the human race; Through the continuity of marriages, the chain of generations continues, passing life from hand to hand to each other, just as in a relay race one passes the torch to another. (3) Democritus, on the contrary, rejects marriage and the birth of children because of the burdens associated with them and because they distract from more necessary activities. (4) Epicurus is of the same opinion, as are all those who see the good in pleasure, freedom from anxiety and absence of grief. 458 (5) According to the Stoics, marriage and children are an indifferent matter. According to the Peripatetics, this is a good deed. 459 (6) In general, all these philosophers, whose teaching did not go beyond empty words, were slaves of carnal pleasures. Some of them lived with concubines, others had relationships with hetaeras, but most did not disdain making love with boys. The famous four in the Garden, together with the hetaeras, practiced their wisdom by worshiping voluptuousness with their deeds. 460 (139, 1) These people, abstaining from certain things that they recognize as harmful, still recommend them to others or, conversely, dissuade others from doing what they allow themselves. Therefore, they fully deserve the curse of Wusig. 461 Scripture forbids us such a course of action in the words: “What is hateful to you, do not do to others” (Tov. 4:15). (3) Those who approve of marriage say that nature itself created us capable of sexual life, which is proven by the structure of our body. They continually repeat the words: “Be fruitful and multiply” (Gen. 1:28). (4) But even if this is so, how can they not see the shame in the fact that man, God’s creation, turns out to be more incontinent than unreasonable animals, who do not copulate at every opportunity and not with any female, but only with one, and of a certain species and of the same genus. Such are domestic and wild pigeons, turtle doves and similar birds. (5) Moreover, they say, the childless deprive themselves by being left without heirs who could take their place. For only he is perfect who has produced a being similar to himself; or, better to say, everyone becomes perfect only when he himself sees his son doing the same, that is, when he also produced an heir in his father’s place. (140, 1) Marriage, therefore, is absolutely necessary - for the well-being of the fatherland, for the continuation of the family and for the sake of the prosperity, as far as is in our power, of this world order. That is why poets mourn imperfect and childless marriages, declaring perfect only those marriages that bear abundant fruit. 462 (2) Physical illnesses also convince us of the need for marriage. Indeed, it is known how much the wife's care and tireless diligence surpasses the devotion of all other household members and friends. She surpasses everyone in the power of sympathy and care and is, as Scripture says, a truly necessary “helper” for her husband (Gen. 2:18). (141, 1) Likewise, the comic poet Menander, although he criticizes marriage ties, does not forget to point out their advantages. Therefore, to the complaints of a certain person: I find this thing bad - You're approaching it from the wrong end. Representing concerns and problems, You don't see any merit in him. 463 (2) Marriage also benefits those who reach old age by providing female care and leaving children to take care of their elderly parents. For, according to the tragedian Sophocles 464, children ... will become a husband's posthumous glory; Like floats supporting a seine, They will save the linen net from the depths. (4) Some legislators did not allow bachelors to hold senior government positions. And the Spartan legislator imposed a fine not only on single people, but also on divorced people, those who married too late and those who abstained from marriage. (5) The noble Plato obliges every bachelor to pay into the state treasury an amount equivalent to the expenses necessary for the maintenance of his wife, paying the appropriate penalty to the archons, for, by avoiding marriage and the birth of children, such people contribute to the impoverishment of the population and devastate entire cities that make up the populated world. 465 (142, 1) Such behavior is wicked because it interferes with procreation, which is a divine institution. The desire to avoid caring for a wife and children is also evidence of cowardice and cowardice unworthy of a husband. (2) Possession of something, the loss of which is evil, should be recognized as good. This is the general rule. Losing children, as they say, is one of the greatest evils; therefore, having children is a blessing. And if so, long live marriage! How there can be no children without a father, So without a mother there is childbearing. 466 A husband becomes a father in a marriage, while a woman becomes a father when she gets married. (143, 1) Homer considers not only “abundance in the home” to be the highest good, but also “peace in the family.” 467 Most find the harmony of marriage only in sensual pleasures, but true lovers of wisdom come to agreement based on reason. And it is reason that orders a wife to “decorate” 468 not only her face, but also her character, and orders men not to use their wives only as mistresses, not to seek only sensual pleasures in marriage, but to strive to find an assistant in their wife throughout their lives, never losing control over themselves. (2) Wheat and barley, sown at the right time, are, as it seems to me, of less value than the seed from which man comes. After all, everything else grows for his benefit. Peasants observe sobriety during the sowing season. (3) This means that those who unite with a woman must be pure from all filth and obscenity, in order to avoid the reproach that even animals come together with more restraint and in greater harmony with nature than people. (144, 1) Indeed, many animals mate with females only at certain times, leaving the rest to the will of Providence. (2) In tragic poets one can read how Polyxena, even mortally wounded and dying, Decently and hides, dying, Something that should be a secret for husbands. 469 (3) Yes! The marriage was a disaster for her. The last degree of slavery is submission to the power of passions, while victory over them is the only true freedom. (4) Therefore, breaking the commandment, according to the testimony of Scripture, is tantamount to selling oneself to strangers, 470 that is, sins contrary to nature. And this slavery continues until conversion and repentance. (145, 1) So, a marriage should be kept pure, just as a sacred statue is protected. We wake up with the Lord and fall asleep with thanksgiving, saying prayer Whether you go to sleep, or you meet the appearance of the sacred light. 471 Let our whole life be a confession of the Lord. Let the very depths of our souls be imbued with piety. And let bodily abstinence help you achieve this. (2) God encourages consistency and moderation in word and deed. Verbal obscenity, which entails obscenity in actions, is characteristic only of shamelessness. (3) Holy Scripture legitimizes marriage on the condition of its indissolubility, as can be seen from the following legal provision: “Do not divorce your wife except for adultery” 472. Any marriage entered into during the lifetime of one of the former spouses is considered adultery. (146, 1) The only woman above any suspicion is the one who does not adorn or anoint herself more than she should, 473 but diligently devotes herself to good deeds and prayers, 474 who leaves her home only occasionally and stays, as far as possible, away from people whom she should not look at, and prefers home life to idle chatter. (2) “Whoever takes a divorced wife commits adultery,” says the Lord, “and if anyone divorces his wife, he corrupts her,” 475 that is, he forces her to commit adultery. (3) It is not only the one who rejects his wife who is to blame; the one who accepts her also becomes the culprit of her adultery, because he gives her a reason to sin; if he had not accepted her, she would have returned to her husband. (147, 1) What purpose does the law serve? Closing the way to passions, he orders the execution of an unfaithful wife caught in adultery, and if she is the daughter of a priest, then he is to be put on fire. 476 The adulterer must also be stoned, but not in the same place as his accomplice, so that they do not die together. (2) Thus, the ancient law does not contradict the Gospel, but echoes it. But how could it be otherwise, since they come from the same God? A woman guilty of adultery no longer lives only for sin; to fulfill the commandments of the law she died. She who mourns her sin and by her conversion, as it were, finds a new being through the mortification of her former indecency, achieves a life that is born from repentance. (3) The Spirit speaking through the mouth of the prophet confirms what I said: “I do not want the death of the sinner, but that he should turn” (Ezek. 33:11). (4) Male adulterers were stoned because their hardened hearts made them dead before the law against which they rebelled. But why was the priest’s daughter punished more severely? Because “to whom more is given, much will be required” 477. (5) It seems to me appropriate to end the second book of the Stromatus here in view of its vastness and the many chapters it contains. The last two sentences have been rearranged for coherence of the text. Heraclitus, fr. 101 DK; Plutarch., Moralia, 1118 c. Hermas, Visiones III 13, 4. Heraclitus, fr. 17 DK (3 Marcovich). Heb. 11:1–2.6. The terminology is Stoic and Epicurean. See Strom for more details. V, 1, 4 and commentary to this place. Compare: Philo, De congr., 140; Chrysippus, SVF 2, 93–95; Sextus Empiricus, Adv. Math. VII 151; Diogenes Laert. VII 47.165. Theophrastus, fr. 13 Wimmer. Wed. Chrysippus, Fr. phys. 988 Arnim (SVF III). Wed. Theodoret., Gr. aff. curatio I 90. Epicurus, fr. 255 User. Heraclitus, fr. 11 Marcovich; 18 DK Plato, Politicus, 259 a-b. Wed. Philo, Vita Mos. I 162, 2.4; Plato, Politicus 295 e, 311 b-c. A scytala is a wooden club used by Startans to transmit encrypted messages. The following method was used: a belt was wrapped around a stick, on which a message was written in the transverse direction. Then the belt was removed from the stick and sent to its destination. The recipient screwed the belt onto a stick of known size and thus read the message. See: Plutarch., Lysander 19. Pindar. fr. 49 (ap. Plato, Gorgias 484 b). Speusippus, fr. 193 SVF III 619. [Plato] Minos 319 d; Homerus, Odyssea XIX 179. Plato, Alcibiades I, 135 p. Plato, Politicus 259 a-b. Free quote from Plato, Leg. I 630 b-c. Xenocrates, fr. 9 (6 Heinze). Epicharmus, fr. 249 Kaibel. Heraclitus, fr. 1g Marcovich (19 DK). For Magnesian stone, see: Plato, Ion 533 d-e. Clement uses two different words for amber. η μεν πιστις υποληψεις εκούσιος και προληψις ευγναμαν προ καταληψεως, προσδοκία δε [δοξα] μελλοντος More of a paraphrase than a quote. For a fragment similar in meaning, see: Is. 54: 2 sq. The origin of this passage is unknown. Barnabas, Epistula 1, 5, 2, 2–3. The term is stoic. See SVF III 175, 431; Cicero, Tusculan. Dispute. IV 6 13. On the threefold division of goods, see: Aristotelis Ethica Nicom. I 8, 1098 b 12 sq. Wed. Ezek.33:11, 18:23, 32. Wed. Proverbs 10:1–4; 4:1–8. Barnabas, Epistula 4, 11. Wed. Excerpta ex Theotodo, 16, where Clement believes that we are talking about the Holy Spirit, whom the Valentinians call the Spirit of the Father's Plan, and the followers of Basilides - the Servant. The fragmentary nature of the statement does not allow us to say definitely what the angels did. The proposed translation of ἀφανίζειν as to hide or conceal seems to me to be the most accurate. R. Haardt translates ἡφάνισαν as spoiled, Grant destroyed. A. Orbe believes that this enigmatic remark may indicate Gen. 2:2. For more information about the teachings of Valentine and his followers and a collection of fragments and evidence, see: E.V. Afonasin. Valentine's School. St. Petersburg, 2002. Wed. Aristoteles, Topica IV 5, 126 b 17. This refers to the Gnostic Sophia. The text of the passage is not very clear and is probably corrupted. Pleroma is a Gnostic term meaning the divine Fullness, the abode of the Aeons. Rome. 10:19; Deut. 32:21. Hermas, Poim. Similitud. 9, 16, 5–7. Plato, Theaetetus 155 d; cf. Aristoteles, Metaphysica I 982 b 12. Apocrypha attributed to Matthew. Apocryphon, also attributed to Matthew, to which Clement refers quite often. Wed. Plato, Theaetetus 176 a-b. Here and further Clement uses Philo of Alexandria (De congr. erud. gr. 100). Here Clement again relies on Philo (De congr. 102–106). This fact is also mentioned by other early Christian authors. Justin says, for example, that the followers revered Simon as a god and even erected a statue of him with the inscription Simoni Deo Sancto (Apol. I 26:3). It is noteworthy that a statue dedicated to the god Semo actually existed, but Simon the Magician is unlikely to have anything to do with it. More details: see Valentina School, p. 48–54. Chrysippus, fr. phys. 992, SVF II. Hermas, Poim. Visiones, 3:8. The source of the following quote is unknown. Hermas, Mandates 4, 2, 2. Prov. 11:5. Quoted by Clement in two different Greek versions. Wed. Is. 29:13; Matt. 15:8. Wed. Philo. De somn. I 247. Euripides, Chrysippus, fr. 840. Euripides, Medea 1078–79. Clemens Rom, I Epistula ad. Cor. 50:6–7; Ps. 32:1–2; I Pet. 4:8. Leo 11:10; Deut. 14:10. Barnabas, Epistula 10, 3. Kerygma Petri, fr. 1 Dobschuetz; Hennecke-Schneemelcher, New Testament Apocrypha, II 94–102. Wed. OK. 15:7.10. Clement paraphrases this passage, or uses a different version of the Gospel. These words are attributed to Pythagoras. Wed. Philo, De Abraham., 17. Sayings attributed to the seven sages. See: Diogenes Laert. I 76. Tertullian also quotes these words. See Strom. I 61, 3. Life 24:6; Ref. 10:34; Deut. 4:9, 15:9. Apparently this refers to the "spiritual people" that Valentine and other Gnostics taught about. See: Irenaeus, Adv. Haer. I 5, 1, 5; Clemens, Excerpta ex Theodoto 42, 3; 50, 1; 58, 1. For more details see: E.V. Afonasin. Philosophy of Clement of Alexandria (Novosibirsk, 1997), p. 39–44. A thorough study of Clement's epistemological views can be found in A. Mehat, Etudes sur les Stromateis de Clement d'Alexandrie (Paris, 1966), p. 29–40. Wed. Matt. 10:24 ; OK. 6:40. Prov. 30:3; Wed Prem. 10:10. For definitions reminiscent of the Stoics, see: SVF III 175. Wed. Plato, Protagoras 329 c. Expression from Plato, Theaetetus 176 a-b. This and further reasoning largely copies Philo: Philo, De fort. 3 sqq. Barnabas, Epistula 21, 5–6.9. Lion. 19:13; Deut. 24:14–15. Wed. Lion. 19:9, 23:22; Deut. 24:19. Lion. 19:9; Deut. 24:20–21. Lion. 27:30–32; Number 18:21–24. Ref. 23:10; Lion. 25:4–7. Wed. Ref. 23:4; Deut. 22:1–3. Wed. Deut. 22:4; Ref. 23:5. Wed. Deut. 22:1; Ref. 23:4. Wed. Matt. 5:7, 6:14–15, 7:1–2, 12; OK. 6:37–38; Clement of Rome, I ad Cor. 13, 2. Wed. Prov. 19:8, 14:23, 17:12, 16:8. This right is given to the father by the law of the twelve tables if the child is weak or born a deformity: Lex XII tab. IV 1 (Cicero, De leg. III 8, 19). This is stated in the rescript of Hadrian. See: Ulpianus I 3, 18; Plutarchus, Moralia 552 d. Wed. Deut. 25:4; Matt. 10:10. Possibly a gap in the text. Clement borrows numerical analogies from Philo (De car., 21). Here and further, Clement continues to paraphrase and comment on Philo (mainly: De car. 23 sqq., however, as O. Stahlin rightly notes, other treatises: De poenit. 2; De nobil., 3; De mut. nom., 152, etc.). Famous Stoic paradox. Stoic paradox. See SVF III 589–603. Philo, Vita Mos. I 22. Clement calls Philo a “Pythagorean” again (I 72, 4). For more information about this remarkable circumstance, as well as about the Pythagorean predilections of Clement himself, see: E.V. Afonasin. “Epistemology” of Clement of Alexandria and the neo-Pythagorean tradition. – Historical and Philosophical Yearbook, 99. M., 2001, p. 31–63, especially p. 40. Chrysippus, fr. mor. 4–9; SVF III 4–9. Wed. Aristoteles, Ethica Nicomachea, VIII 3, 1156 a. Wed. Homer., Odyssea XVII 415. Added to fill a possible gap and clarify the meaning. Euripides, Antiope, fr. 200 N. [Plato] Minos, 319; Homer calls Minos “interlocutor” of God (Odyssea, XIX, 179). Plato, Phaedrus 266 a; Homer., Odyssea II, 406. Euripides, Andromache, 629. Euripides, Orestes, 1287. Xenophon, Memorabilia II 1, 30. Ariston, fr. 370 SVF I 85. Plato, Leg. I 633 d; Phaedo, 83 d. Wed. Philo, Leges Alleg. II 22. Wed. Plato, Phaedrus, 230 d. Wed. E. de Faye, Gnostiques et Gnosticisme (Paris, 1925), p. 46, n.1, where the similarity of this passage with Plato, Rep. is noted. 588 b. H. Jonas compares this image with a similar one in Porfiry, Ad. Marc. 21 (The Gnostic Religion, Boston, 1963, p. 283). Hippolytus retells this image in Ref. VI 34. The idea that demons inhabit humans and use them for their own purposes was quite common in antiquity. For the image of an inn (or caravanserai), see also Plato's Republic (Rep. 580 a 4 f.), Corpus Hermeticum 16.14; Epist. Barnab. 16.7; Origen, De principiis III, 3.5. For interesting details see: J. Whittaker, 'Valentinus fr.2', Studies in Platonism and Patristic Thought, XXVI. Sc.: pure - cf. Matt. 5:8. Barnabas, Epistula 16, 7–9. It is not clear who Clement means here. Maybe Nicholas or Carpocrates? This plot is discussed in more detail in the third book of Stromat. For the Cyrenaic Aristippus, see Diog. Laert. II 85–6. The anecdote itself is quite popular, see Diog. Laert. II 76; Stobaeus, Florilegia 17,18. About Nikolai, see also: Strom. III 25, 5 – 26, 2. The authorship of these lines is attributed to Horil of Iasos, the court poet of Alexander the Great. Choerilos, fr. 1 Kinkel. Preger, Inscr. graec. metr., p. 183, No. 232. Userer, Epicurea, fr. 68. Cynic philosopher of the late 5th – early 4th centuries. BC TGF, 808. It is unlikely that the fragment actually belongs to this author. Crates, fr. 3, 8, 9, 17 (14 Diels); cf. Diogenes Laert. VI 86. Philemon, Philosophi, fr. 85 CAF II 502. Reading L.: musthri oi" (secrets) after Munzel is replaced by a) munthri oi" (protection). Homer., Odyssea XIX, 163. Heb. 13:5; Deut. 31:6, 8. Wed. Hippocrates, Epidem., VI 4, 18. Probably a gap in the text. Userer, Epicurea 200, 406, 450, 502. Wed. Cicero, Disputationes Tusculan., V 30, 85. Userer, Epicurea, fr. 509. Aristoteles, Ethica Nicomacheia, passim, e.g. I 6, 1098 a 18. This refers to external (material), physical (health) and mental benefits. Zeno, fr. 180 SVF I; Cleanthes, fr. 552 SVF I. Added by O. Shtelin. Diogenes Babylonius, fr. 46 SVF III. Antipatros, fr. 58 SVF III. Archedemos, fr. 21 SVF III. Ariston, fr. 360; Herillos, fr. 419 SVF. Lycus was the head of the Peripatetic school. Lykiscus or Leukim (the reading of the name is doubtful) is unknown. We follow O. Shtelin. Wed. Stobeus, Ecl. II 7, 3 b 46, 10–13 Wachsm. Anaxagoras, A 29 DK; cf. Aristoteles, Ethica Nicom. 1141 b (A 30 DK). Heracleides Ponticus, fr. 13 Voss. Democrats, B 4 DK; there is a gap in the text that is filled with similar evidence from Stobaeus. Hecataeus, fr. 20 FHG (FGrH III 264); Apollodotus Cyzicus is mentioned once in: Diogenes Laert. IX 38; Nausiphanus, 75 B 3 DK; Democrats, 68 B 4 DK. Userer, Epicurea, fr. 451. Metrodorus, fr. 5 Koerte. Clement, in all likelihood, uses some textbook of Platonic philosophy. Cleanthes, fr. 558 SVF I. Plato, Timaeus 90 c. Happiness (eu)daimoni a), thus, is the preservation of the “daimon”, the guarding spirit, in good condition. Plato, Laches 188 d; Theaetetus 176 b. Plato, Leg. IV 715 e – 716 d; the quotation is shortened by Clement and slightly distorted. Plato, Theaetetus, 176 a-b. Speusippus, fr. 194 Mullach. Xenocrates, fr. 77 Heinze. Ezek. 18:4–9; the quotation has been slightly corrected to suit the Septuagint text. Wed. Plato, Theaetetus 176 b. This is probably where the second Stromat book should end. The next chapter is transitional and concerns both the purpose of human life and Christian views on marriage, that is, it directly adjoins the beginning of the third book. Wed. Plato, Leg. VI 773 b; Symposium 207 d – 208 b; Democrats, A 170 DK; User, Epicurea 526. Wed. Chrysippus, fr. mor. 163 SVF III. The mythological hero Buzigus is credited with the taming of bulls and the invention of the yoke, as well as the introduction of many agrarian customs, the violation of which was punishable by a curse (Verg. Georg. I 19). Homer., Ilias II, 700; X 496. In fact, the quotation from Aeschylus is not entirely accurate (Choephori 505–507). Clement is probably quoting from memory. Euripides, Hecuba 568–570. Hesiod., Opera et Dies, 339. Wed. Matt. 19:9; Mk. 10:11. Wed. Lion. 20:10 ; Deut. 22:22.