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I. Plan for further presentation (1.1) In the sixth and seventh books of the Stromata, Gnostic notes compiled in accordance with true philosophy, after describing, as far as possible, ethical subjects and the “Gnostic” way of life, we proceed further and show the philosophers that the one who leads a Gnostic life is in no way impious, as they believe, but on the contrary, only he can be called truly pious, if, as consistently as possible, we consider the Gnostic path worship of God, and without fear put it in writing in our notes. (2) After all, we must take care of “the food that endures to eternal life” (John 6:27), as the Lord commanded, or, as the prophet said somewhere: “Blessed are you who sow in all waters and send there the ox and the donkey” (Isa. 32:20), that is, the peoples of the law and the pagans, equally united by one faith. “The weak eat grass” (Rom. 14:2), according to the noble apostle. (3) In our “Educator,” which we have divided into three books, we have already shown the way of education and nurturing from the state of “children,” that is, from the stage when faith is cultivated through the process of elementary instructions, right up to the preparation, in the case of men of more valiant souls, for the acceptance of Gnostic knowledge. (4) The Greeks will clearly see from what we intend to say that in persecuting those who love God, they themselves act impiously. Then, in the course of our notes and in accordance with the style of the Stromatus, we intend to resolve some difficulties - Hellenic and barbarian - concerning the understanding of the meaning of the coming of the Lord. (2.1) Meadow flowers grow as they please, and fruit trees in the garden are not arranged in separate plantations, according to their type, as if someone had compiled a scientific collection: meadows, Helicons 1238, apiaries, covers, etc. In the same way, since we write down objects as we remember them and do not follow any particular order or sequence of presentation, but, on the contrary, deliberately mix them up, our notes are as varied in form as a meadow. (2) These notes are, in a sense, like the first spark that ignites the fire, since one who is ready to receive gnosis, if he happens to read them, will be rewarded for his efforts and the study will benefit him. (3) After all, justice requires that food should be preceded by work, and even more so it should be preceded by the acquisition of knowledge, which leads along a narrow and thorny path, truly the path of the Lord, to eternal and blessed salvation. (4) Our gnosis and spiritual garden is the Savior Himself, in whom we are planted, removed and transplanted from our former life into more fertile soil. Replanting plants makes them more fruitful. The garden into which we are transplanted is the Lord Himself, light and true gnosis. The dual nature of gnosis (3.1) We talk about gnosis in two senses. First of all, it is a public gnosis, which is consciousness common to all people, as well as the ability of perception, which gives knowledge of individual objects encountered in everyday life, an ability that not only rational, but also irrational [creatures] have, and which, therefore, should not be called gnosis at all, since this type of perception is carried out in a natural way. (2) What can be called gnosis in the proper sense of the word is characterized by the presence of a judgment (γνώμη) and a rational decision (λόγος), since gnosis can arise only through the application of rational forces directed at objects imaginable and nourished by the pure energy of the soul. (3) “Blessed is the man,” says David, “who has compassion” on those who err and “lends” from the words of truth delivered to him, but not randomly, since “he will answer for his words in judgment,” and “all that he has spent and all that he has given to the poor” will be counted. II. Continuation: about plagiarism of the Greeks (4.1) Before moving on to the immediate subject of our study, we must, instead of introducing a preface to what follows, complete the discussion of the fifth book of the Stromatus. (2) In this book we have already shown that the symbolic method of reasoning is very ancient, and that it is used not only by our prophets, but also by most of the ancient Hellenic writers, as well as by many pagan barbarians. It would also be useful to touch upon the mysteries of the initiates, but we will postpone consideration of them until we come to the teachings of the Hellenes about the first principles, and then we will show that these theories and mysteries are very close. (3) We have shown that Hellenic thought is illuminated by the same truth that is revealed to us in Scripture. To these proofs we can add others, if not even worse ones: the Greek writers themselves testify against each other and thereby reveal their theft, because, by borrowing from each other, they show that they are thieves and, contrary to their will, make clear the fact that the truths attributed to their authors actually belong to us. (4) Indeed, if they cannot refrain from borrowing from each other, they can hardly be expected not to steal something from us. Various schools of philosophy originated from the teachings of Socrates (5.1) I do not intend to analyze the opinions of philosophers, since the founders of various schools themselves (τάς αιρέσεις) in their works, so as not to seem ungrateful, themselves admit that they borrowed their main theses from Socrates. On mutual borrowing among poets (2) I will therefore give several examples of plagiarism from the works of the most famous and venerable among the Greeks, and then proceed to what follows. (3) Orpheus composed the following line: What could be more disgusting than a woman and a dog? 1240 (4) Homer put it this way: Who can you find as shameless a wife and a dog 1241 . How skill is always better than strength 1242. The carpenter surpasses you with his art, and not with his strength 1243. In the same way, leaves grow in bread-producing soil: Some leaves on ash trees wither, others vegetate. So the human race and the human race are spinning 1244. (8) Homer paraphrases it like this: The wind blows some across the earth, others the oak grove, Blooming again, giving birth, and growing with the new spring. So people: some are born, some perish 1245. It is indecent to raise a joyful cry at the sight of the dead 1246. (10) Archilochus and Cratinus echo him. First: It is ignoble to laugh at the sight of a fallen husband 1247. (11) Cratinus writes in Lacon: verbose fun over the dead 1248. (6.1) Archilochus said the following words to Homer: Yes! I have sinned, there is no need to deny it, and instead of many... 1249, (2) is reinterpreted as follows: One sinned, but it destroys everyone else 1250. (3) And this line from the epic poet: War is common to mortals, and the one who strikes strikes at once 1251, - I'll do it! Truly, Arius is one for all people. The lot of victory is given to people by the will of the gods, - (6) he rewrote in the following iambics: Be brave, young ones! the lot of victory is given by the will of the gods 1252. (7.1) And again. Homer says: Those who do not wet their feet (άνιπτόηοδες) sleep on the ground 1253. they are sleeping. And they don’t wash their feet in the stream. 1254 (3) The following words of Archilochus: But for one it pleases the heart, for another it pleases another 1255, - (4) are similar to Homer's expression: People are different. Some love one thing, and others love another 1256. (5) Likewise Euripides in Aeneas: But one way is one, and another is more pleasant than another 1257. (6) And he, having heard the words of Aeschylus: It is better for those who are happy to stay at home as well as for those who are unable to make the journey 1258 - (7) he exclaims from the stage: Blessed are those who remain at home in happiness 1259. (8) But Menander also says this in the comedy: He should stay at home voluntarily, or he will never be happy 1260. There is no love for those who run, and there is no true friend 1261. Even a friend shuns the poor [and persecuted] 1262. In my declining years I am giving you to my young husband. The young husband will take the young maiden, Where will she find another husband? 1263 An old wife is a disaster for a young man. He longs for the arms of the young woman, and she he is plotting evil in revenge 1264. (5) And again he is in “Medea”: The dishonest gift burns the hand 1265. (6) Sophocles in “Ajax the Scourger” says in iambics: The enemy's gifts do not serve us well 1266. (7) Solon composed the following line: Saturation gives rise to insolence when wealth is beyond measure 1267. (8) According to Theognis: Saturation gives rise to insolence, when accumulation leads to evil 1268. (9) Thucydides in “History” says: “It is no secret that most of those people who suddenly and in a short time get great wealth become insolent” 1269. (10) The Philist imitates these words when he says: “[Much of what, in principle, should benefit a person, unexpectedly turns out to be harmful.] Thus, the majority of those who, unexpectedly for themselves, get wealth, become insolent” 1270. Mother and father, leading full life is hard, and children are the best 1271. (2) Critias writes: “I will begin with a discussion about the birth of man. In what case will he be better in body and stronger? Only when his father exercises his body and eats rough food, and the mother of the unborn child works physically, is strong in body and constantly exercises him” 1272. (3) Following Homer, who speaks thus of the shield forged by Hephaestus: There he imagined the earth, imagined the sky and the sea, There the rivers of Oceana presented a terrible power 1273, (4) Pherecydes of Syros says: “Zas creates a great and beautiful cover and embroiders on it the earth and Ogen, and the palaces of Ogen” 1274. Shame is so beneficial and harmful for the sons of men 1275. (6) And Euripides in Erechtheus echoes him: How difficult it is to judge shame: when it is necessary, When does great things give birth to evil 1276. (10.1) Let us also consider examples of plagiarism in the works of poets who flourish at the same time but, nevertheless, steal from each other. (2) Euripides writes in Orestes 1277: O sweet dream, healer for the sick, (3) Sophocles in Eriphilus 1278: Go away! You are driving away sleep, the doctor of diseases. (4) From Euripides' Antigone 1279: Bastard is a shameful name, but everyone is equal by nature. (5) From Sophocles' Alead 1280: The good is equal in nature. (6) And again. Euripides in Timena 1281: God will help those who strive, (7) and Sophocles in “Minos” 1282: Case does not help the careless. (8) In Euripides' Alexander it is said: Time will tell. I'll find out soon (9) and in Sophocles in “Hippo” 1284 we read: You can't hide anything. Will reveal everything all seeing, all hearing time. (11.1) Let us also consider the following. Eumilus composed the following line: Mnemosyne and Olympian Zeus have nine daughters 1285. (2) Solon begins the elegy this way: Mnemosyne and Olympian Zeus sparkling children 1286. (3) And again. Euripides, paraphrasing the following line from Homer: Who are you? Which tribe? Where is your city and who is your father? 1287 – (4) writes in the Aegean in iambic: Which country did you leave as a traitor? And which borders will you call your homeland? Who gave birth to you, who is your father? 1288 (5) And what, the following statement of Theognis: Wine in excess is harmful. But to those who measure watches, it is for good, not for harm 1289, - (6) Isn’t Paniassis paraphrasing when he writes: Wine is the best gift to mortals, Those who drink in moderation, is it evil if they drink in moderation? 1290 (12.1) Following Hesiod: And I will send them trouble upon the fire. And have fun with your soul They will stand on her and love her... 1291, ...and instead of this fire there is another flame, indestructible, I will send in the form of a maiden 1292. The stomach alone cannot be defeated by anything, greedy, violent, causing a lot of trouble Give me strength to overcome my stomach, violent and greedy, evil source 1294. (5) Moreover, the comic poet Callias wrote: For a madman, as they say, everyone else is mad. 1295 (6) And Menander retells it this way in “Half Men” 1296: Reason is not always useful. Smarter appear as a madman before the mad. (7) Antimachus of Tios 1297 said: Many troubles have brought gifts to people. (8) Agius 1298 composed: The gifts of the human mind are betrayed by deeds. There is nothing better in the world than a good wife, but nothing is more terrible than a bad wife. 1299 (2) Simonides [of Amorgos] echoes him: There is nothing better than a good wife for a husband, There is nothing worse than a bad wife. 1300 (3) Next. Epicharmus said: Whether you live long or short, may you be united. 1301 Why is there uncertainty in good health? What prevents you from living happily and carefree? 1302 (5) Following the words of comedian Difil: Human life is too changeable 1303, – No mortal lives his life carelessly unable to go all the way, (7) But Plato also says so, calling man a changeable being 1305. Oh, the life of mortals is much sad, Here you are growing, and now you are smoldering. There is one limit set for mortals, Their path always leads to the same How to go through life comfortably? Can't be avoided worries, adversities, losses, doubts and illnesses. And death, like a doctor, gives peace, gives peace in eternal sleep. 1307 (14:1) Further, following Euripides, who says: Manifold manifestations of divine powers, They decide a lot against aspirations, 1308 – (2) the tragic poet Theodect writes: The case is fickle for mortals. 1309 To few mortals does the deity give spend the years in happy bliss, without encountering trouble until old age 1310. (4) And the comic poet Moschion echoes him: Of all mortals, the most blessed is he, who lived calmly to the end. 1311 (5) The comic poet Aristophanes says: An old husband - woe to a young wife. 1312 (6) Anacreon composed: crowned with a lush garland, the strongest of all gods, ruler over mortals. 1313 Not just husbands and wives Confuses the souls and the depths of the seas. 1314 (15.1) But in order not to prolong this argument of ours any further, in which we show the plagiarism of the Greeks, citing their own words and opinions, let us recall the testimony of the sophist Hippasus of Elea, who wrote about our subject like this: (2) “One of this, perhaps, has already been said by Orpheus, another by Musaeus, a third by Homer, a fourth by Hesiod, although briefly and randomly, as well as by other poets and prose writers, Hellenic and barbarian. I will bring all this together, connecting the most important and similar with each other. And this will give our work novelty and variety.” 1315 Borrowings by philosophers, rhetoricians and historians (16.1) The following examples show that philosophy, history, and even rhetoric are not free from borrowing. (2) Like Alcmaeon of Croton, who said: It is easier to beware of an enemy than a friend 1316, - (3) Sophocles wrote in Antigone: Is there a worse plague in the world than an unfaithful friend? 1317 (4) And Xenophon writes: “Is it possible to harm an enemy more than by introducing yourself as a friend?” 1318 (5) Euripides in Telephes writes: Will we Hellenes become slaves of a barbarian? 1319 (6) Thrasymachus, in his speech to the Larisians, says: “What then? Will we become slaves to Archelaus? Are the Greeks slaves of a barbarian? 1320 Death to the soul is water, but water is its compensation, and from water comes earth, and from earth water will be born again, and from the water - the soul that runs around the entire ether. 1321 (2) From these lines, Heraclitus composed the following statement: “For souls, death is the birth of water; for water, death is the birth of earth; from earth, water is born, and from water, the soul.” 1322 (3) Athamas the Pythagorean said: “The unborn principles and roots of all are four: fire, water, air, earth. From them everything else came.” 1323 (4) And Empedocles of Acragantus composed: Hear first that there are four roots of everything: fire, water, earth and the boundless, upward-directed ether. Of these, everything that was, that is, and that will be. 1324 (4) Plato said: “The gods, knowing people, are more likely to take from life those whom they value more.” 1325 (6) According to Menander: God's favorite dies young. 1326 (18.1) Euripides in Oenomeus wrote: By the obvious we judge the vague. The vague is easily captured in phenomena. 1327 (3) And Hyperides echoes him: “What is not obvious must be learned from signs and research into the probable.” 1328 (4) Isocrates also believed that one should learn about the future from signs from the past. 1329 (5) And Andokid has no doubt that “it is useful to use the signs of the past to know the future.” 1330 (6) Theognis composed the following verses: Is it gold, Kirn, or silver is counterfeit - it’s a small problem, and a smart person will always be able to recognize a fake. If the soul of a person whom we call friend, he is deceitful and hides a treacherous heart in his chest, - The gods did this most deceitfully for mortals, and it is most difficult for us to be convinced of such lies. 1331 O Zeus, oh god, if you could for gold fake reveal signs to people, so why didn’t you burn the brands (χαρακτήρ) on a scoundrel so that it catches your eye? 1332 (8) But Hyperides also says that “not a single sign on the face reflects a person’s thought.” 1333 (19.1) And one more thing. Stasin wrote: A fool is the one who, having killed the father, did not touch the children. 1334 (2) Xenophon writes: “And I, it seems, acted like that fool who, having killed his father, did not touch the children.” 1335 (3) Sophocles in Antigone writes: But since both father and mother are in Hades, I can never find another brother. 1336 (4) Herodotus says: “Since I no longer have either father or mother, I will have no brothers.” 1337 (5) Let us add to this what Theopompus composed: The word is true - old people are children twice. 1338 (6) Sophocles writes about the same thing in Peleus: Peleus Aeacides, I am the only one who protects him in his declining years. a faithful nurse. After all, what they say is true: The old man returned to his childhood. 1339 (7) The rhetorician Antiphon says: “Feeding the elderly is like feeding children in everything” 1340. (8) But the philosopher Plato did the same: “The old man, obviously, becomes a child for the second time” 1341. (20.1) Next. Thucydides said: “We alone fought back at Marathon,” (2) and Demosthenes echoed him: “... they who alone fought back at Marathon” 1342. (3) Don't skip the following either. Kratin in "Pitina" said: You probably know the preparations. 1343 (4) The rhetorician Andokidas says: “The preparations, O just judges, and the aspirations of our enemies - that is practically all that you know.” (5) In the same way, Nicias, in his guaranty speech for Lysias, says: “You see the preparations and aspirations of the opponents, righteous judges.” (6) But so does Aeschines: “You see the preparations, men of Athens, and the formation for battle.” 1344 (7) And more. Demosthenes said: “Oh, men of Athens, how much effort and how many claims are involved in this struggle, each of you, I think, understands.” (8) The owl says: “How much effort and how many preparations for battle were made for this fight, I think, none of you escaped.” 1345 (21.1) Isocrates wrote: “It was as if she lived with his wealth, and not with himself.” (2) And Lysias in the Orphanics says: “As it turned out, it was not about himself, but about the money.” 1346 Noble friend, if now, having given up the abuse, We were forever ageless and immortal with you, I myself would not fly in front of the army to fight, I wouldn’t drag you into the dangers of a glorious battle. But now, as always, countless deaths we are surrounded, and there is no way for a mortal to escape them. Forward together! Either for the glory of someone, or for the glory themselves. 1347 (4) Theopompus writes: “If we avoid the danger that has approached us and spend the rest of our time in peace, then there is nothing surprising in such love for our own lives, but now, when our lives are exposed to so many dangers, death in battle seems the best choice” 1348. (5) And the saying of the sophist Chilon έγγύα, πάρα δ άτα is not simply a retelling of the gnome Epicharmus: έγγύας άτα (*στι) θυγάτηρ, έγγύα δέ ζαμι ας (A daughter who is blinded is a guarantee, and a daughter who is blinded is a disaster). 1349 (22.1) The words of Hippocrates: “You must look at the time, place, age and illness,” (2) Euripides conveyed this in hexameter: ... who wants to achieve art, must also comprehend how a person lives, in which lands and what kind of diseases does it have? 1350 (3) Next. Homer wrote: But, as I remember, not a single earth-born escaped fate. (4) Arkhin says: “Everything is destined to die, sooner or later.” (5) Demosthenes: “The end of every human life is death, and everyone must keep himself within acceptable limits.” 1351 (23.1) Herodotus in his story about Glaucus and Spartiad writes that, in the words of the Pythia, “for a god to wish to do and to do are one and the same thing.” (2) Aristophanes says: The ability to do and think are one. (3) And Parmenides of Elea echoes him: Thinking and being are one and the same thing. 1352 (4) It seems that Plato wrote somewhere: “We will not say anything absurd in asserting that vision is the beginning of love, hope reduces suffering, memory nourishes love, and copulation preserves” 1353. (5) Philemon, the comic poet, writes: First look, then be surprised. As you look at it, hope takes over. This is how love arises. 1354 (6) Demosthenes said: “Death is destined for all of us,” etc., and Fanocles in the book “On Eros, or On Beauty” writes: no one has the strength to walk on earth. 1355 (24.1) In Plato one can find the following statement: “The first offspring of any plant, well directed towards virtue, has the opportunity to improve the qualities inherent in it by nature” 1356. (2) And the historian writes: “The cultivation of a wild plant becomes impossible when it outgrows it.” Once upon a time I was already a youth and a maiden, bushes, birds and diving fish. (4) And Euripides rewrites this in Chrysippus: Nothing that exists dies new forms are born. 1357 (5) Plato in the Republic speaks of the community of wives, (6) and Euripides in Protesilaus writes: The women's box should be common. 1358 Moderation is fitting for the wise. (8) Epicurus said emphatically: “Independence is the greatest wealth.” 1359 (9) And one more thing. Aristophanes wrote: The righteous enjoy a quiet life. He leads a wonderful life without doubt or fear. (10) And Epicurus says: “Equanimity is the greatest fruit of righteousness.” 1360 (25.1) All these examples of Hellenic borrowings should be sufficient for those who are able to understand it. However, they not only borrow and paraphrase various reasonings and statements, but also, as we will see now, appropriate the stolen property completely for themselves. (2) They steal entire books and publish them as their own. So, for example, Evgamon of Cyrene stole a whole book about the Thesprotae from Musaeus, and Pisander the Camirite stole the book of Pisinus the Lydian “Heracleia”. Panassis of Halicarnassus appropriated the “Echalia” of Creophilus of Samos. (26.1) You will find the same line as the greatest of poets, Homer: Like an olive tree that a husband cherished - and what followed was literally borrowed from Orpheus’ “The Disappearance of Dionysus.” 1361 (2) In the Theogony, Orpheus said this about Kronos: He lay with his thick neck hanging down, And Homer used these same words when describing the Cyclops. 1362 (3) Hesiod in his work “On Melampodes” writes: It is also sweet to know what is in store for mortals Gods - good or evil will accept reliable... etc., borrowing these words verbatim from Musey. 1363 (4) Aristophanes, the comic poet, in the first book of Θεσμοφοριαζούσαις inserted words stolen from the book Έμπιπραμένων of Cratinus. (5) The comic poet Plato and Aristophanes steal from each other in Daedalus. (6) The comedy "Kokal", written by Arar, the son of Aristophanes, was changed by Philemon, and the comedy "Hypobolymen" was obtained. (7) Hesiod's poem was retold by the historians Eumelus and Acisilaus and published by them as their own work. (8) Gorgias of Leontius and Eudemus of Naxia stole from Melesagoras. 1364 Bion of Proconisium abridged and rewrote the ancient works of Cadmus, Amphilochus, Aristocles, Leander, Anaximenes, Hellanin, Androtion and Philochorus. Dieuchides Megaricus borrowed the beginning of his work from Hellanin's Deucalion, (27.1) not to mention Heraclitus, who borrowed a lot from the Orphics, (2) and Plato, who took his doctrine of the immortality of the soul from Pythagoras, and this latter from the Egyptians. (3) As we said at the very beginning, many of the Platonists in their writings claim that the Stoics and Aristotle borrowed the most important provisions of their teachings from Plato. (4) Epicurus stole the most important of his opinions from Democritus. (5) But enough. After all, life will not be enough if I continue a detailed description of this arrogant Hellenic theft, and how they take credit for the inventions of our best men, having stolen them from us. III. Continuation of Hellenic borrowings. About miracles (28.1) Now the Hellenes are convicted not only of having borrowed their doctrines from the barbarians, but also of having made part of their mythology our sublime and wonderful signs, sent down by divine power to those who lead a holy life and wholly turn their affairs to them. (2) However, let us ask them: are these teachings true or not? But they will never recognize them as false (after all, they themselves will not agree to admit that they are engaged in nonsense and inventing fables). This means that they necessarily consider them true. (3) But, in this case, how can they consider those miraculous deeds that were revealed by Moses and other prophets to be incredible? After all, Almighty God, in his care for all people, turns some to the path of salvation with commandments, others with threats, others with amazing signs, and others with good promises. Making Rain and Conjuring Winds (4) It is said that when Hellas was visited by a long and disastrous drought, which ruined the harvest of fruits, those of the Hellenes who suffered from hunger, but survived, went to Delphi to ask the Pythia how they could save themselves from this horror. (5) The priestess replied that the only remedy was to ask Aeacus for prayer. Convinced by them, Aeacus ascended the Hellenic hill 1365, stretched out his clean hands to heaven and appealed to the common God, begging him to help devastated Hellas. (6) Before he had time to finish the prayer, thunder rumbles miraculously rang out, clouds covered the entire sky right up to the horizon, and streams of rain poured in and watered the earth. After this, a bountiful and rich harvest was reaped - the result of Zak's prayer. (29:1) The Scripture says: “Then Samuel cried to the Lord, and the Lord lifted up his voice and gave rain on the day of harvest” 1366. (2) Have you not yet realized that He who sends His rain on the just and the unjust is one God, standing at the origin of everything? (3) Scripture is full of cases where the prayers of our righteous were heard by God, and he granted all their requests. (4) And the Hellenes also say that when the Etesian winds disappeared, Aristaeus made sacrifices to Zeus of Icmea in Caea. (There was a drought at that time, and the heat burned everything out, and there were no winds, which usually revived the fruits.) And the winds returned. (5) At Delphi, when asked about Xerxes’ campaign against Hellas, the following answer was given: O Delphians, pray to the wind and it will be for good. Then they erected an altar and begged the wind to become helpers. And indeed, hurricane winds at Cape Sepiyada destroyed all the preparations of the Persian army. 1367 (30.1) Empedocles of Acragantos had the nickname “Banner of the Winds.” They say about him that when a heavy wind blew from Mount Akragant, causing illness and causing infertility in women, he managed to stop it. (2) He himself writes about it this way: You will stop the restless winds flying to the earth, who destroy the fields with their breath. And if you want, you will send the winds of retribution. 1368 (3) And it is said that he was constantly pursued by crowds, because: Some need predictions, others are worried about the disease, they ask for this, they want to know the healing word, because they were exhausted from a long and serious illness. 1369 (4) From this it is clear that they believed in healings, signs and wonders, which, according to our scriptures, are performed by the righteous. And if certain powers command the winds and bring rain, then it is precisely those about which the Psalmist speaks: “How desirable are your mansions, O Lord of hosts” (Ps. 83:2). (5) And this is the Lord of powers, principalities and powers, about whom Moses said that we would be with Him: “Circumcise the foreskin of your heart and do not be stiff-necked any more, for the Lord your God is the God of gods and the Lord of lords, a great, powerful and awesome God...” (Deut. 10:16), etc. (6) Isaiah says: “Lift up your eyes to the heights of heaven and see who created all this” (Is. 40:26). (31.1) Some say that epidemics, hail, storms and similar misfortunes occur not only from natural causes, but also due to the wrath of demons and evil angels. (2) Thus it is said that the Cleonean magicians, observing celestial phenomena, were able, with the help of chants and sacrifices, to ward off the threat and wrath of demons when the clouds were about to burst into hail. (3) And if there was no animal nearby, they used blood from their finger for the sacrifice. (4) The prophetess Diotima, through sacrifices, achieved for the Athenians a ten-year delay in the plague epidemic, and the sacrifices of Epimenides of Crete delayed for them the outbreak of the Persian War for the same period. 1370 Whether we call these spirits deities or angels, the difference is not great. (5) Those who know spells erect statues near churches and graves of the dead, summon the souls of the dead, calling them demons and teaching those of them who were distinguished by righteous lives to serve people, traveling in near-earth space. For they know that souls govern the body in some natural way. (32.1) But we will talk about this later in our discussion “On Angels.” Astronomical predictions. Example of Democritus (2) Democritus, observing the heavenly bodies, predicted a lot of phenomena and received the nickname Σοφία for this. Having once received a cordial welcome from his friend Damasus, as a token of gratitude, based on observing the combination of the luminaries, he predicted great rain. Some believed his words and gathered what they had harvested (after all, it was summer and they were on the threshing floor). The rest lost everything, as an unexpected and heavy rain poured in 1371. Allegory of the Ascent to Sinai (3) How can the Greeks not believe the divine appearance on Mount Sinai, when a fire broke out without damaging anything on the mountain, and the sound of a trumpet sounded without the help of a visible instrument? (4) This so-called ascent to the divine mountain is a sign of divine forces spreading throughout the world and spreading an unattainable light. This expression is an allegory, (5) but the light was visible, as Aristobulus says, because a myriad of 1372 people, not counting minors, were gathered around the mountain, filling the entire space for no less than five days' journey to the mountain. 1373 (33.1) And the fire was visible to everyone camped near the mountain. This descent was not local, for God is everywhere. (2) Historians say that on an island called Britannia there is a cave at the foot of a mountain, and at its top there is a yawning abyss. So, when the wind blows into the cave and penetrates deep into the rock, a melodic sound is heard from it, like a cymbal. 1374 (3) In the forest, the rustling of leaves from gusts of wind often resembles the singing of birds. (4) The compilers of the book “On Persia” say that in the upper lands, in the land of the magicians, in the middle of a huge plain there are three hills. And, passing through this place, the traveler at the first hill hears a muffled sound, as if no less than several myriads were shouting and the sounds of battle are heard; approaching the middle hill, he hears these sounds louder and more distinctly, and near the last he hears a paean, as if it were being sung by the victors. 1375 Origin of miraculous signs (5) This happens, I believe, because this area combines smooth rocks and caves, and the air entering the caves, rushing out, makes loud sounds. (34, 1) However, the divine omnipotence is able to produce sound or phenomenon without any material intermediary, thereby showing that what is accessible to his greatness is beyond the ordinary course of nature, converting distrustful souls and preparing them to receive the commandment. (2) Why then is it impossible to hear in the clouds or in the mountains various sounds created by air moved by some active principle? That is why the prophet says: “You heard his voice, but you did not see his image.” (3) Did you understand that the voice of the Lord, his Logos, has no form? The power of the Logos, the luminous speech of the Lord, the highest heavenly truth descending on the church meeting, acts through its sensually perceived luminous ministry. IV. Egyptian theologians and Indian gymnosophists (35.1) Having examined all this more closely, we find not only that the philosophers borrowed the best of their teachings from us, but also that they published as their own the teachings of other barbarians, singling out something from each school. They borrowed more than others from the Egyptians, and above all, the doctrine of the transmigration of souls into different bodies. (2) For it is precisely this teaching that is most evident in the Egyptian church rituals. Egyptian ritual procession (3) The first in the ritual procession was ό ωδός - the singer, carrying in his hands one of the musical symbols. He is said to be an expert in the first two Hermetic books, the first of which contains hymns to God, and the second the rules of conduct for kings. (4) Following the singer was ό ωροσκόπος - an astrologer, an observer of time, holding in his hands a horologist 1376 and a palm branch - astrological symbols. He had to know by heart the four astrological books of Hermes about the location of the fixed visible stars, [about the order of movement of the Sun, Moon and five moving stars], about the combination and luminosity of the Sun and Moon, and, finally, about the ascensions. (36.1) Next came ό ἰερογραμματεύς - the sacred scribe, on his head there were wings, and in his hands he carried a book and a kanun (κανοϋν), in which there was ink and a writing stick. And he had to know the cosmography, geography, chorography (χωρογραφἰα) of Egypt and the flow of the Nile, the structure of the church and sacred places, as well as the order of the ritual and the purpose of the objects used in it. (2) Following them came ό στολιστής 1377, who carried scales for measuring justice and a cup for libations. He was in charge of matters of education and ritual service. There are ten books about rewards to their gods and about the rules of piety, which include books about sacrifices, about principles, about hymns, about prayer, about holidays and the like. (37.1) Following them came ό προφήτης, a soothsayer, carrying an open vessel of water, and he was followed by servants with bread for sacrifice. (2) The soothsayer, being the steward of the church, knew ten books, called hieratic, which covered all issues relating to the law, worship, and the training of church servants. In addition, he oversaw the collection of taxes coming from the Egyptians. (3) There are, therefore, forty-two of the most important books of Hermes, and thirty-six of them, which contain the whole of Egyptian philosophy, are used by the above-mentioned participants in the procession. The remaining books are under the jurisdiction of παστοφόροι (literally bearers of badges) and treat issues of healing: about the structure of the body, about diseases, about instruments, about potions, about eye diseases, while the rest are devoted to gynecology. Gymnosophists and Alexander the Great (38.1) Such, in brief, are the customs of the Egyptians. The philosophy of the Hindus is also very remarkable. (2) Alexander the Great captured ten gymnosophists, among the most valiant and taciturn, and offered them difficult problems, saying that he would execute those who did not solve them. He appointed the eldest of them as judge. (3) The first of them, to the question: “Who is greater, the living or the dead?”, answered: “The living, since there are no dead.” (4) The second, to the question: “Earth or sea accommodates larger animals,” answered: “Earth, since the sea is only part of the earth.” (5) The third was asked: “Which animal on earth is the most cunning?” He answered: “That which man still does not know about.” (6) The fourth was asked: “What was the point of inducing Sabba to betray?” He replied: “So that he lives well, or he dies well.” (7) When the fifth was asked whether it was day before or night, he answered that it was day and added that the questions and answers were complicated. (8) The sixth, to the question: “Who inspires the greatest love,” answered that he is the most powerful, but does not cause fear. (9) The seventh was asked whether a man could become a god. To this he replied: “Yes, if he does something that a person cannot do.” (10) The eighth, to the question: “Who is stronger, living or dead,” answered that he was alive, since he was able to endure so much evil. (11) The ninth was asked: “How long should a person live?” He replied: “Until he decides that it is better for him to die.” (12) Finally, Alexander ordered the tenth to evaluate the answers, since he was appointed judge. He answered: “They spoke one worse than the other.” Then Alexander said to him: “You seem to want to die first, passing such a sentence.” “How,” he answered, “O king, will you remain honest after this, since you said that you will execute first the one whose answer was the worst?” 1378 V. The Hellenes have an idea of the true God. Kerygma Petri (39.1) So, we have shown in sufficient detail that the Hellenes are rightly considered thieves of various teachings. Peter also speaks about the fact that the most famous of the Hellenes have some idea of ​​the true God, at least approximately and descriptively, in “Sermons” 1379: (2) “Know then that there is one God, who laid down the beginning and the limits of everything. (3) He is invisible, although he sees everything, and is unlimited, himself limiting everything. He needs nothing, although everyone needs him, and thanks to him there is an incomprehensible, eternal, indestructible, uncreated one who created everything by the Logos of His powers,” that is, according to the Gnostic scripture, through His Son. (4) He further adds: “Repent to this God, but not like the Greeks,” 1380 thereby showing that the Greeks worshiped the same God, but they did not have access to the higher knowledge revealed by the Son. (5) Therefore, he does not say “do not honor the God of the Hellenes,” but commands to honor him, but not in the same way as the Hellenes, thereby changing only the method of worship, but not proclaiming any new God. (40.1) Peter himself explains what the expression “not like the Greeks” means, adding that “they rush about with their ignorance, not knowing God as we know Him in accordance with the gnosis of the perfect, they created images from what was given to them for power, wood and stone, copper and iron, gold and silver. Having erected idols from what was given to them for use, they worship them. (2) What is given to them for food, birds of the air, inhabitants of the seas, land and reptiles, wild animals and herds of four-legged animals grazing in the fields, babies and mice, cats, dogs and monkeys, they bring to the dead in the form of sacrifices, and they offer the dead to the dead as to gods, showing ingratitude to God and denying his existence.” Difference between Christianity and Judaism (41:1) About the fact that we know the same God, but differently, he continues like this: (2) “Do not worship like the Jews, since they, believing that only they have the knowledge of the true God, in reality do not know Him and worship angels and archangels, the moon and the moon. (3) When the moon is not visible, they do not celebrate the Sabbath, calling it the first, nor do they celebrate the beginning of the month, nor the days of unleavened bread, nor holidays, nor the Great Day.” (4) And then, concluding this reasoning, he adds: “Therefore you also, learning holiness and righteousness, as was commanded to you, worship God in a new way through Christ. (5) After all, the Scripture says: “See, I am commanding you a new (καΐνήν) covenant, not the one that was commanded to your fathers on Mount Horeb” (Heb. 8:8-10). (6) So, he made a new (νέαν) covenant with us, and the one that was made with the Greeks and Jews is old. But you who worship in a third way different from them are Christians.” (7) From here, I think, it is clear that the one and only God is known by the Greeks in a pagan manner, by the Jews in their own way, and by Christians in a new and spiritual way. Unity of Divine Revelation (42.1) So God, the ruler of both covenants, gave the Greeks their philosophy, through which they glorify his power. (2) Through Hellenic education and Jewish law, all those peoples who accepted the faith are gathered into a single race. And these peoples are not separated by time, lest someone decide that they have three different natures and are raised by three different covenants, and not by one, one Lord. [...] the utterance of the one existing Lord. (3) Thus, wishing to save the Jews, God gave them prophets, and in the same way, in order to save the best of the Hellenes, he singled out from the rest of the crowd and exalted local prophets who spoke their language, so that they could receive divine benefits, as is also shown by Paul, (43:1) Paul, who says: “Take the Hellenic books, read from the Sibyl that God is one, and about what's to come in the future. Taking Hystaspes and reading it, you will find that the Son of God is described there even more clearly and definitely, and how many kings will build their armies against Christ, hating Him, and against those who bear His name and believe in Him, and about His submission and coming” 1381. (2) Next he asks: “Tell me, whose whole world is this, and everything in it, is it not God?” (3) Therefore, Peter also conveys the words of the Lord to the apostles: “If any of the Israelites repent and believe in God through My name, his sins will be forgiven. After 12 years, go into the world, and so that no one will say: I did not hear” 1382. VI. About the salvation of all the righteous (44.1) Just as preaching is now carried out at the proper time, at the appropriate time the law and prophets were given to the barbarians and philosophy to the Greeks, to prepare their ears for the preaching of salvation. (2) “Thus says the Lord, the Redeemer of Israel, in an acceptable time I have heard You and in the day of salvation I have helped You, and I will give You a covenant to the people to restore the land, to restore to the heirs the desolate inheritance, to say to the prisoners, “Come out,” and to those in the darkness, “Show yourself” (Isa. 49:7-9). (3) And if the prisoners are Jews to whom the Lord says: “Come out of prison if you wish” (Matthew 23:4), meaning both voluntary prisons and “heavy burdens” imposed on them by human injustice, then it is clear that “those who are in darkness” are the mired (κατορωρυγμένον) with the highest part of his soul in idolatry. (4) The righteous received faith according to the law, and therefore the Lord, who saved them, said to them, “Your faith has saved you.” Righteous philosophers not only need faith in the Lord, but they must also renounce their idolatry. (5) After this, the truth is immediately revealed to them, and they turn away from what was previously created. The Lord preached in Hades too. (45.1) The Scripture says: “Hell speaks to destruction; we have not seen the sight of him, we have only heard the sound of his voice.” 1383 (2) This should not be taken literally, as if it were talking about the place “from where the voice comes.” Here we are talking about those who ended up in Hell, voluntarily choosing death, like those who themselves jumped from a ship into the sea. They heard the voice of divine power. (3) For who, being in his right mind, will decide that the souls of the righteous and sinners are subject to the same fate, thereby accusing Providence of injustice? (4) Indeed, isn’t it said quite clearly that the Lord preached the good news to those who perished in the cataclysm or, rather, to those imprisoned and chained. (5) In the second book of Stromatus, I already said that the apostles, following the Lord, preached the Gospel in Hell. After all, here, as there, the best of the students must imitate the Teacher in everything. He intends to bring to the conversion those of Jews and pagans who lived righteously in accordance with the law or philosophy, but ended their lives not as perfect people, but as sinners. (6) For it is natural to the divine dispensation that those who possessed great righteousness and whose lives were directed toward conversion, although they were now in another place, should be among the people of almighty God. All of them must be saved, each according to the measure of gnosis achieved. (46.1) The works of the Savior are effective, I believe, because salvation is His mission. And He leads through preaching to the salvation of those who want to believe in Him, wherever they are. (2) After all, the Lord did not descend into Hell otherwise than for the purpose of preaching the Gospel. Did He come down to preach to everyone, or only to the Jews? (3) If to all, then all who believe must be saved, even if they are pagans, since the punishments of God are of a salvific and disciplinary nature and lead to conversion and repentance rather than to death in sin, especially since souls, although darkened by suffering, being freed from the power of the flesh and having cast off the bodily shell, are able to perceive more clearly. (4) If His preaching is addressed only to those Jews who desire the knowledge and faith of the Savior, then it is clear that He, like the apostles, without having personal preferences, preached also to those of the pagans who were ready for conversion. (5) Or, as it is wonderfully said in the Shepherd: “And they went into the water with Him. Those who entered alive also came out alive, those who fell asleep entered dead, but rose up alive.” 1384 (47.1) Further, the Gospel says that the bodies of many who slept arose, restored to a better state (Matthew 27:52). This means that universal movement and change take place through the economy of the Savior. (2) A righteous person remains righteous, regardless of whether he is a lawyer or a Greek. For God is not only the Lord of the Jews, but also of all other people, and most of all He is the Father of those who know Him. (3) For if to live well and in accordance with the law is life, and to live wisely and according to the law is life, then those who even before the law came to faith and are considered righteous, even before the law being just thanks to the special qualities of their souls, although they are in Hell and in chains, having heard the voice of the Lord, or Himself, or proclaiming through His apostles, hastily rise up and believe. After all, the Lord is the power of God, and power cannot be weak. (4) So, it can be considered proven that the good God and almighty Lord saves in justice all who turn to him, whether they are here or anywhere else. After all, the active force is not only here, but everywhere and always effective. Testimony from Kerygma Petri (48.1) In the Sermons of Peter, the Lord says to his disciples after the Resurrection: (2) “I chose you, twelve disciples, considering you worthy of Me, whom the Lord desired, calling him faithful apostles, sending him into the world to preach in different countries to people of different lands, so that they would know that there is one God, and so that they would see clearly what is revealed through faith in Christ. So those who heard and believed will be saved, those who did not believe, although they heard, will testify, so that later no one will say to himself as an excuse: “I did not hear.” 1385 (3) Does not the same arrangement operate in Hell, so that even there evil souls, having heard the sermon, either repent or admit that they deserve punishment because they did not believe? Justice of Divine Providence (4) Those who have completed their deeds and left before the Savior’s arrival (without hearing a sermon and not having the opportunity to demonstrate their faith or unbelief) are given a chance to find salvation or receive punishment. (5) After all, it will be unfair if they are punished without trial, and those living after the coming will receive an advantage in the face of Divine justice. (6) Therefore, it is said from above to all rational souls: “If any of you has done something without knowing, without seeing God clearly, if he subsequently, having learned, repents, then his sins will be forgiven.” 1386 (7) “Behold,” it is said, “I have laid down before your face death and life. Choose life” (Deut. 30:15). God says here that he did not create them both, but put them in place so that there would be a choice. (49.1) And in another place of Scripture it is said: “If you listen and are willing, you will eat the good things of the land, but if you hear and do not want, the sword will devour you, for the mouth of the Lord speaks this” (Is. 1:19). (2) David, or rather the Lord Himself, speaks through the mouth of the saint (after all, it has been so since the foundation of the world that in every time people have been saved and will be saved through faith): (3) “For this reason my heart rejoiced and my tongue was glad, and even my flesh will rest in hope. For You will not leave my soul in Hell and You will not allow Your saint to see corruption. You will show me the path of life, you will fill me with joy before Your face” (Ps. 15:9-11). (50:1) And since all people are valuable to the Lord, He also values ​​those saints who converted from Jews and Gentiles, becoming proselytes. (2) For Scripture rightly says that the ox and the bear go together. 1387 The Jews are like the ox, because they were freed from under the yoke by law, and also because the ox is artiodactyl and a herbivore. 1388 (3) The pagans are like a bear, an unclean and wild animal. This animal is said to give birth to a shapeless lump of flesh, which is then shaped into some semblance of a bear by the mother's tongue. So, after all, those who are converted from a pagan state are formed by the word and, being tamed, are sanctified like an ox. (4) That is why the prophet says: “And the sirens, and the daughters of the ostrich, and all the wild animals will praise me” (Isa. 43:20). (5) The unclean beasts of the field are worldly because they are wild in unbelief, polluted by life, and not purified by the righteousness of the law. (6) But transformed from a savage state by the faith of the Lord, they become people of God, thereby actually realizing their desire to change. (7) Since the Lord exalts, He extends His hand to those who strive for Him and rescues: “The Lord does not turn His face away from anyone and does not honor the great, for He created both great and small, and cares for everyone equally” (Wis. 6:7). (51:1) And David says that “the nations fell into the pit that they themselves dug, and their foot was entangled in the net that they set,” however, “the Lord will be a refuge for the oppressed, a refuge in times of trouble” (Ps. 9:16, 10). (2) For the Gospel was given in season and in times of trouble. That is why it is said: “And they who know Your name will trust in You” (Ps. 9:11), so as not to be unjustly condemned. (3) And if He preaches to those who are in the flesh that they should not be unjustly condemned, is it possible that He will not also speak to those who have already left before His coming? “For the righteous Lord loves righteousness,” and “His soul hates him who loves violence.” (Ps. 10:7, 5) (52.1) If, therefore, all sinful flesh perishes in a cataclysm, and the punishment is carried out for the purpose of correction, then God's will, being corrective and effective 1389, saves those who turn to Her. But the subtle element, the soul, will not be affected by dense waters, because the subtle and simple nature is not subject to it, and it is not for nothing that it is called incorporeal. (2) If it becomes heavy under the weight of sins, it will inevitably be carried away by the streams along with the bodily spirit that lusts after the flesh. Fragment of Valentine the Gnostic (3) So, after all, Valentine, the luminary and head of the school (τών την κοινότητα πρεσβευόντων ό κορυφαίος), writes literally: “Much of what is written in general books, can be found in the books of the divine Church. After all, these sayings from the heart are universal, and the law is written in hearts. And this is the beloved people - the beloved and the loving one." (53.1) He calls general either Jewish books or books of philosophers that make the truth accessible to the public. From the books of the Interpretations of the Gnostic Isidore (2) Isidore, the son and disciple of Basilides, in the first book of the “Interpretations on the Prophet Parchorus” writes: “Attic [philosophers] say that Socrates received knowledge from his demon. And Aristotle 1390 agrees with them, saying that a person is accompanied throughout his life by a certain demon. They borrowed this prophetic judgment and placed it in their books, without admitting where they got it from.” (4) And further in the second book of his work he writes: “One should not think that what rightfully belongs to the elect was previously said by philosophers. After all, this is not their discovery. Having stolen it from the prophets, they attributed it to the wisest among them.” (5) And further in the same place: “It seems to me that everyone who considers themselves philosophers tried to find out what the winged oak tree and the embroidered cloak on it mean. But Pherecydes borrowed these theological allegories from the prophecies of Ham.” VII. Origin and Nature of True Philosophy (54.1) [**] ...as we have already noted earlier, the knowledge we are talking about is not the opinion of individual schools, but is true philosophy, - [*] truly ordered (τεχνικήν) wisdom, experience that reveals the objects of life, wisdom that affirms divine gnosis, as well as human affairs, reliable and unchanging knowledge, awareness of the past, present and future, of what is revealed to us the Lord at His coming and through His prophets. (2.) The Word is faithful, preserved as it was delivered, and containing all the truth as He [God] willed [it] to be revealed through the Son. (3) In one respect it is eternal, in another it is given in time, it is one and unchangeable, different and diverse, devoid of any sensual movement, but also driven by sensual desire, perfect and, at the same time, diverse (ενδεής). Philosophy is the pursuit of wisdom and love for it (55.1) This wisdom - correctness of soul and word and purity of life - (...) is an object of desire for philosophy. She lovingly and passionately strives for wisdom and does everything to achieve it. (2) Philosophers we call those who loved the wisdom of the creator and teacher of all things, that is, the gnosis of the Son of God, and the Greeks call those who reason about virtue that way. The Limitations of Greek Philosophy (3) The philosophy of each individual school (this is what I call philosophy) consists of inseparable dogmas and rules of life, united into a whole. (4) Having stolen some of the instructions of divine grace, the Greeks put it all together, partly borrowing directly, partly from hearing about it from somewhere. In other cases, having been inspired to reason, they themselves developed it, but not completely, but rather based on consideration and human understanding, and therefore fell into error. They themselves believe that they know the truth, although we see that they have only partially comprehended it. (56.1) They have not comprehended anything beyond this world. And this is similar to geometry, which deals with distances, magnitudes and shapes on a flat surface, or a picture, where the likeness of what is perceived by sight is depicted on a plane. But this is an optical illusion, which is achieved by applying marks in accordance with lines of sight and thanks to technical techniques (that is, some objects are located above, others below or in the middle, some in the foreground, others in the background, or in some other way presented on the smooth and even surface of the picture). So philosophers, like a painter, copy the truth. (2) And in all cases their pride is the cause of all errors. Because it is not for the sake of striving for human glory, fueled by pride, but through love for God that one should strive for truly holy wisdom. (57.1) Therefore, the one who considers the particular to be universal, and honors the subordinate as lord and ruler, misses the truth, not understanding what David said: “And I ate earth and ashes as bread” (Ps. 101:10). Self-love and conceit are earth and delusion. (2) And if this is so, then gnosis and knowledge are given through instruction, which means that one should look for a teacher who gives instruction. (3) For example, Cleanthes considers Zeno to be such, Theophrastus - Aristotle, Metrodorus - Epicurus, Plato - Socrates. Let's move on to Pythagoras, Pherecydes, Thales and the first sages and ask ourselves, who was their teacher? If you say that they were Egyptians, Hindus and magicians, I will not stop there, asking, who was their teacher? And in this way we will reach the first generation of people and ask who was their teacher? (4) Of course, not a man, since he knew nothing. And not angels, because being angels, they are not audible to man and do not, like us, have ears or a tongue to speak. The angels should not be assigned organs of speech, namely the lips, larynx, pharynx, airways, or chest and diaphragm, in order to move the air. God Himself, inexpressible in His unattainable holiness, is separated even from the archangels. And we already know that the angels also learned the truth, as well as the archons above them. After all, they all arose. (58.1) Let us therefore continue our ascent in search of a mentor. But since only one God Almighty is unbegotten, and He alone gave birth to everything, and through Him “All things began to be, and without Him nothing began to be that was made” (John 1:3). (“One is truly God, who created the beginnings of all things” 1391, writes Peter, referring to the firstborn Son, accurately capturing the meaning of the statement “in the beginning God created the heavens and the earth” - Gen. 1:1), then it is He who is called wisdom by all the prophets, He is the teacher for all created things, the adviser of God, knowing everything from the beginning. (2) It is He who from above and from the foundation of the world “in many ways and many times” (Heb. 1:1) instructs and leads to perfection. Therefore, it is rightly said: “Do not call anyone a teacher on earth” 1392. Do you see where true philosophy comes from? (3) The law is the image and shadow of truth. The law is [at least] a shadow of the truth, but the Hellenic philosophers, in their pride, call some of the people mentors. (59.1) Just as everything that has arisen strives for God the Creator, righteous instruction in good things strives, leads and leads to the Lord. (2) But if someone belonging to the created world, having received the grains of truth in some way, does not care for them, but throws them into a barren and dry land, he mixes them with wild grass, mixing in human science, like the Pharisees who fell away from the law. However, it is not the teacher who is to blame for this, but those who chose the error themselves. (3) Convinced by the coming of the Lord and the clarity of Scripture, they come to understand the law. Those who come from philosophy, through the instruction of the Lord, achieve true philosophy: (4) “The utterances of the Lord are pure utterances, like silver refined in a furnace, refined sevenfold” (Ps. 11:7). (60.1) It is precisely, like silver repeatedly refined in a furnace, that the righteous becomes the coin of the Lord with the image of the king minted on it. Solomon, saying that “the tongue of the righteous is purified with silver,” thereby indicates that the instruction is recognized as proven and wise if it is repeatedly purified by the earth, that is, when the soul of the Gnostic is repeatedly sanctified, freed from earthly fire, (2) and the body in which he dwells becomes as pure as the holy church. But this initial cleansing of the soul in the body, being the first, is only the initial liberation from defilement, and although some consider it perfect, it seems so only to simple believers - Jews and Greeks. (3) However, the Gnostic, surpassing what others seem to be the limit of perfection, directs his righteousness to the performance of good deeds. Having developed the power of his righteousness through good deeds, he becomes perfect, achieving the ability to consistently do good, becoming like God in this. Those descended from the seed of Abraham are called called, but the sons of Jacob are the chosen ones, having shaken off the energy of evil from their feet. Origin of the Gnostic tradition (61.1) If Christ Himself is called wisdom, and He Himself acted through the prophets, teaching through them the Gnostic tradition, which upon His coming He personally revealed to the holy apostles, then this wisdom is gnosis, being a true and accurate knowledge and comprehension of the existing, and future, and past, transmitted and revealed by the Son of God. (2) And if contemplation is the goal of the wise, then those who strive for divine knowledge will not achieve it while remaining a philosopher unless they cognize this very prophetic revelation, which allows them to embrace the present, the past and the future - as it is, was and will be. (3) This gnosis, through the oral tradition of the apostles, was communicated to a few. This means that gnosis and wisdom should be exercised, leading to a perfect vision of eternal and unchanging entities. VIII. Innate intelligence (62.1) Paul in the Epistles does not seem to deny philosophy, considering only that for those who have achieved gnosis there is no need to return back to Hellenic philosophy, which he allegorically calls “the elements of the world” (Col. 2:8), since it is an elementary and propaedeutic introduction to the truth. (2) Therefore, to the Jews who have strayed from the faith out of desire to fulfill the letter of the law, he writes: “You must again be taught the principles of the word of God, and you need milk, and not solid food.” (3) Likewise to the Colossians, addressed to the Greeks: “See to it that no one captivates you with philosophy and empty deception, according to the tradition of men, according to the elements of the world, and not according to Christ,” 1393 calling them again to turn away from philosophy and elementary instructions. (4) But if anyone says that philosophy was found by the Hellenes only by the power of human understanding, I will still answer that understanding (σύνεσις), according to Scripture, was sent by God. (63.1) The psalmist considers understanding to be the greatest gift, thus imploring: “I am Your servant, give me understanding.” (2) And is not David asking for complete gnosis when he says: “Teach me good understanding and knowledge, for I believe in Your commandments.” (3) He recognizes the covenant as the most important and the most worthy given. (4) And further the psalm addresses God: “He has not done this to any people, and they do not know His judgment” 1394. The meaning of the expression He did not do that is obviously in what He did, and not in the pronoun that. What is important here is to indicate the previous one. Otherwise the prophet could simply say He did not. 1395 (5) Further, in Acts, Peter says: “Truly I know that God is no respecter of persons, but in every nation whoever fears Him and does what is right is acceptable to Him” (Acts 10:34-35). (64.1) And the impartiality of God is not limited by time, but is eternal, just as his beneficence has no beginning and is not limited to a certain place or circle of persons. (2) His goodness is not divided into parts: “Open to me the gates of righteousness. I will enter into them and glorify the Lord.” “This is the gate of the Lord; the righteous shall enter into it” (Ps. 117:19–20). (3) Explaining what the Lord said, Barnabas adds: “There are many open gates, even the gates of righteousness that are in Christ, and blessed are those who enter into them.” (4) The same meaning is contained in the prophecy: "The Lord is over many waters" (Ps. 28:3), not individual and different covenants, but a single way of instruction, which leads to the righteousness of both Greeks and barbarians. (5) David speaks clearly, testifying to the truth: “Let sinners be thrown into hell, all the nations that forget God” (Ps. 9:18). (6) They apparently forgot the one they remembered before and rejected the one they knew before falling away from him. This means that the pagans had a vague idea of ​​God. The role of science and philosophy as preliminary education (65.1) Enough about this. The Gnostic must be knowledgeable. And since the Hellenes say that Protagoras was able to contrast every statement with its opposite, 1396 we should also say something that harmonizes this statement. (2) After all, Scripture says: “Shall he who speaks many words receive no answer?” 1397 “Who is able to understand the parables of the Lord if not the wise, who knows and loves his Lord?” 1398 (3) “He must” be faithful, he must be able to express his knowledge, be wise in the choice of words, experienced and pure in his deeds. And the more significant he is, the more humble he should be,” says Clement in his Epistle to the Corinthians. 1399 (4) Such a one is able to force him to carry out his orders. “Pull some out of the fire, but be merciful to others, with consideration” 1400. (5) The sickle is intended for pruning, and with its help, branches that have twisted are separated, and weeds that are entwined around the vine are cut off. But this is not an easy task. And you should do the same as when pruning. (6) After all - let's say it again - the main purpose of man is the knowledge of God, but he also cultivates the land, studies geometry and philosophy, for the sake, respectively, of survival, for improvement and for obtaining demonstrative knowledge. Against those who consider philosophy a lie and “devils of the devil” (66.1) Those who claim that philosophy was invented by the devil, let them remember what is said in Scripture, that the devil himself takes the “guise of an angel of light” 1401. But why? Clearly, in order to prophesy. But if he prophesies as an angel of light, then he speaks the truth. (2) If he speaks angelically and luminously, then he prophesies and brings good, having changed according to the nature of the action, although remaining different in his essence due to the falling away. (3) How else can he achieve deception except by first entering into an alliance with a lover of knowledge, then leading him into error? (4) It is natural to assume that he knows the truth, perhaps without understanding it, but also without being completely alien to it. (5) Philosophy, therefore, is not a lie and expresses the truth, albeit in a distorted way. And therefore, one should not ignore out of ignorance what was said [by the philosophers], as well as what is now said by the prophets, but one should consider everything said to see if it contains the truth. 1402 (67.1) Generally speaking, we will not be mistaken if we say that everything necessary and important for life is given to us by God himself, and philosophy is something primarily for the Hellenes, as a kind of covenant given specifically to them, serving as a step leading to the philosophy of Christ, although the philosophizing Hellenes consciously close their ears and do not hear the truth, rejecting the voice of the barbarians or fearing the mortal danger to which believers are exposed according to the laws of their state. (2) As in barbarian philosophy, in Hellenic philosophy the tares were sown by the lord of the tares. 1403 And just as heresies grow in our teaching among good wheat, so Epicurean atheism and sensuality and the like, contrary to reason, grow among Hellenic philosophy, like illegitimate fruits among God-given crops cultivated by the Greeks. Origin and nature of gnosis (68.1) The apostle calls this sensual and self-loving philosophy “the wisdom of this age,” since it teaches only about this world and what is in it, following the instructions of those who rule in this world. Therefore this particular philosophy is very elementary, while truly perfect knowledge goes beyond the world, turning to the intelligible and more spiritual than even that which “eye has not seen, nor ear has heard, nor entered into the heart of man” (1 Cor. 2:9) until the Master spoke to us a word about it, revealing the Holy of Holies, and even more holy things - to those who are genuine and not illegitimate sons and heirs of God. (2) And I am not afraid to say (for such is the Gnostic faith) that such a person knows everything and understands everything, reliably grasping what is difficult for us to achieve. He is a genuine Gnostic, and so were James, Peter, John, Paul and the other apostles. For Scripture is full of gnosis, in the form in which it was given by the Lord and clearly explained by Him to the apostles. (3) Gnosis is nothing other than a certain force inherent in the rational soul and aimed at its exercise, so that thanks to gnosis it can participate in immortality. (69.1) The soul is characterized by two forces: gnosis and aspiration (ὸρμὴ). Aspiration is a movement aimed at ascension. Anyone who strives to accomplish something first understands what needs to be done (reaches gnosis), and then rushes towards the intended goal. (2) Let's look at this in more detail. Since study precedes action (after all, whoever wants to do something first examines it), gnosis is a consequence of research, since aspiration follows acquired knowledge and entails action. This means: knowledge, aspiration, and then action. And gnosis is the beginning and demiurge of any rational action, and therefore only he, in reality, is the true difference of the rational soul. (3) Therefore, aspiration, like gnosis, is directed towards existence, as a certain ability of the soul to contemplate existence, as individual things, as a totality of things, or, if it reaches perfection, everything as a whole. (70.1) The wise man admits, as some say, that there are things that are incomprehensible, and they should be understood precisely as incomprehensible, since he knows that the incomprehensible is incomprehensible. (2) This opinion of ordinary people (κοινὁν) is a sign of the limitations of their strength, since such a person admits that for him there is something incomprehensible. However, the Gnostic of whom I speak understands everything that others consider incomprehensible, because he believes that there is nothing incomprehensible to the Son of God and nothing that cannot be learned. After all, He who suffered out of love for us will not hide anything in the teaching of gnosis. (3) And faith is a reliable proof of this, since the truth is revealed in divine tradition. (4) “For he who strives for perfect knowledge will not escape either the past or the future. He understands allegories (στροφός λόγων) and knows the solution to riddles. He foresees signs and vows, and the end of events and times” (Wis. 8:8) a disciple of wisdom. IX. Image of the Perfect (Gnostic) (71.1) The Gnostic is subject only to those passions that are necessary for the maintenance of the body, such as hunger, thirst and the like. (2) As for the Savior Himself, it would be absurd to believe that His body, in order to exist, needed material support. He ate not to maintain his body, which was already supported by holy power, but so that those who were with Him would not think that He was completely different from them. However, some still later decided that He appeared as a vision. He was absolutely dispassionate (άπαθής), not subject to any feelings, pleasure or pain. (3) The apostles, thanks to the Gnostic instruction of the Lord and due to the constancy and unchangeability of the disposition of the spirit, were able to resist not only anger, fear or desire, but also such movements of the soul as are considered good, such as courage, devotion, joy or gladness. And they remained the same, in the same state of asceticism, even after the resurrection of the Lord. (4) Even if the above feelings, controlled rationally, are considered to be good, they are still unacceptable to the perfect. He does not show courage because he never encounters anything that causes fear and does not consider anything that happens in this life to be truly terrible (nothing can turn him away from the love he feels for God), he is not cheerful (since he has no reason to be upset, being convinced that everything that happens happens for the better), he is free from anger (nothing can anger him, since he eternally loves God and is turned only to Him, and therefore cannot hate anything created by God). (5) He is not jealous (since there is nothing that he lacks in order to be good and kind, and he does not love anyone in the usual sense, but only as a [reflection] of the creator in his creations). (72.1) There are no attacks of lust, irritation or other desires that arise in other souls with him, since he has already reunited with his beloved in his love, choosing him of his own free will, and is increasingly approaching him in his asceticism, abandoning all other benefits for this, in order to live like a teacher in dispassion. (2) The Word of God is intelligible, and reason is inherent only in man. A good man has the image and likeness of God in his soul, but God himself is anthropomorphic. The mind in every person is the form (είδος) that characterizes him. Therefore, anyone who sins against a person acts ungodly and ungodly. (3) It is absurd to suppose that the Gnostic and the perfect cannot avoid anger or the exercise of courage, since in such a case he would not be able to withstand circumstances or fight dangers. (73.1) And if we deprive him of the ability to rejoice, he will be overwhelmed by grief, and he will end his life very badly. However, as some believe, how is it possible to strive for the beautiful and good without possessing zeal? The Nature of Divine Love (2) Indeed, if any attachment (οικείωσις) to the good is associated with desire, how is it possible, while remaining dispassionate, to strive for the beautiful? (3) Those who speak in this way apparently do not understand the nature of divine love. After all, love is by no means the desire of a lover, but loving affection (στερκτική οικείωσις), leading the Gnostic “to the unity of faith” (Eph. 4:13), beyond the limits of time and space. (4) Thanks to love, having found himself in the center of what he was striving for, having overcome hope with gnosis and already possessing the object of desire, he desires nothing more. (5) He remains in one and unchanging state of gnostic love, no longer showing zeal in his desire for beauty, but already possessing it in his love. (6) Why show courage or desire to one who in his loving affection has achieved union with the impassive God and through his love is numbered among his friends? Gnostic impassivity (apathy) (74.1) Thus, we must admit that the Gnostic and the perfect are freed from all spiritual passions. Gnosis gives rise to action, and action gives rise to a special state and disposition, and such a state leads to dispassion, and not just moderation, since complete liberation from desires brings the fruit of dispassion. (2) The Gnostic does not accept what seems good to the majority, for example, those positive feelings that arise from a given passion, such as joy (which is a consequence of pleasure) or despondency (which is associated with grief), or caution (which is a consequence of fear). He is never inspired (since inspiration is associated with anger), although some consider him no longer evil, but good. Contemplation is the ultimate aspiration of the Gnostic (75.1) It is absolutely impossible to suppose that one who has once become perfect through love and incessantly and insatiably tastes the boundless joy of contemplation, should still be able to take pleasure in the small and mundane. (2) For what reasonable reason can turn back to the blessings of this world one who has reached the “unattainable light,” 1404 even if he did not achieve it really (in time and space), but anticipated it in Gnostic love, followed by the inheritance and restoration of everything established by the deeds of the rewarder? (3) Therefore, rushing to the Lord through the love that he bears for him, although his tabernacle is visible on earth, he does not leave this life (for this is not allowed to him), but cleanses his soul from passions (since this is granted to him) and lives, mortifying his desires and using his body only within the limits of the most necessary and not allowing it to be destroyed. (76.1) Why, indeed, should one exercise courage who is not in danger and is not present here, but is completely united with his beloved. (2) Does he need prudence if it does him no good? The very presence of such desires, which require prudence in order to limit them, is a distinctive feature of someone who is not perfect, but subject to passions. (3) Courage is the ability to overcome fear and timidity. But how is it possible that the friend of God, the one whom God singled out before the foundation of the world and raised to the heights of sonship, should be subject to desires or fear or be overwhelmed by passions? (4) Therefore I venture to assert that, being predestined to do and strive for what he ought, he is limited by the limits of what he knows and whom he loves, and therefore his future is not as uncertain as that of the majority of those who live by chance, because thanks to the Gnostic faith he grasps what is hidden from this majority. (77.1) Through this love, the future is already present for him now. Through prophecy and coming, having believed in God, Who does not lie, he believed in what he possesses and keeps the promise (after all, the one who gave this promise is the truth) and reliably comprehended the ultimate meaning of the promised, through loyalty to the One who gave the promise and His knowledge. (2) While still here, he is already able to clearly see the image of the future, rushing into the future through his love. (3) Therefore, being convinced that he will achieve the real good, he will not ask for what is here, but will turn to faith, which always and certainly achieves its goal. (4) And more than anything else, he will pray that he may quickly become like Himself, for the glory of God, which is perfected through knowledge. (5) For he who is like the Savior devotes himself to salvation insofar as human nature, straightening itself with unchangeable commandments, is worthy to contain this image. This is the honoring of God through true piety, deeds and knowledge. (78:1) And the Lord will not be slow to answer his prayer: “Ask,” He will say, “and I will do; think, and I will give.” Contents and boundaries of gnosis (2) Generally speaking, the unchangeable cannot expect firmness and constancy from the changeable, since no force of habit (ή έκτική δύναμις) can preserve the higher part of the soul unchanged if it is in a state of changeability. (3) Indeed, how can one who constantly changes according to external circumstances and chance have habits and dispositions at all, or achieve scientific knowledge? It is no coincidence that philosophers consider habits, predispositions and knowledge to be virtues. (4) Since a person is not born with gnosis, but must master it (επίκτητος εστίν ή γνώσις 1405), then study from the very beginning requires an appropriate approach to it, education and development. And only then, through constant exercise, does gnosis turn into a predisposition, and finally, having achieved perfection in the mystical mood, it is held constant by the power of love. (5) Since not only has he comprehended the first cause and the causes that proceed from it and is confident in his knowledge of them, firmly in possession of solid, unchangeable and unchangeable knowledge, but the knowledge of good and evil, and the origin of everything that has arisen or, generally speaking, of everything that has been spoken by the Lord, has been revealed to him. He achieved the most accurate and true knowledge, extending from the beginning of the world to its limits, having learned about it from the truth itself, not relying as truth simply on what he himself seemed convincing or necessary in accordance with Hellenic teachings, but accepting what was clearly and distinctly revealed by the Lord. (6) And although it is hidden from others, he received gnosis, which opens access to everything. These sayings tell us about the present as it is, about the future as it will be, about the past as it was. (79.1) And in scientific reasoning, being the only one who knows, he begins with reasoning about the good, always starting from intelligible objects, then passing from them as from archetypes to human affairs, just as a navigator guides a ship by the stars, ready, if necessary, to take any action and repel any difficulties and dangers when this cannot be avoided, but never doing anything hastily or inappropriately, such as is dangerous for himself or for others, able to foresee consequences and not lose self-control, whether awake or asleep. (2) Having become accustomed to a moderate life, he is prudent, well-intentioned and decent, content with only a few necessary things, without doing anything superfluous, but even all this he perceives not as something important for life, but only as necessary for everyone to maintain the body. The most important thing for him is gnosis. X. On the benefits of science and philosophy (80.1) As necessary, the Gnostic turns to what allows him to exercise gnosis, learning from each science that which leads to the truth. (2) Thus, by studying music, he comprehends harmonic relationships, through arithmetic he discerns the laws of addition and subtraction of numbers, their mutual relations and how various things fall under the same proportion; through geometry he learns to contemplate pure essences and comprehends continuous extensions and motionless bodies, different from physical bodies. (3) And through the science of astronomy, having raised his mind above the earth, he rises to the heavens and follows their movement, exploring the eternal divine phenomena and comprehending their mutual relationship, like Abraham, who thanks to them achieved knowledge of the Creator Himself. 1406 (4) Using dialectics, the Gnostic, isolating species and genera, comprehends the division of essences, reaching the knowledge of the very first and simplest. (5) Some are afraid of Hellenic philosophy, like the children of the mask (μορφολυκεῖα), fearing that it will lead them to error. (81.1) But if their faith (after all, in my opinion, it is impossible to call it gnosis) can be destroyed by convincing reasoning, then let it be destroyed, showing once again how far they are from the truth. For the truth is unshakable, as they say, and false opinions are destroyed. We select a purple by comparing it to another purple. (2) And if anyone confesses that he does not feel right in his heart, he cannot sit at the money changer's table or claim that he has a criterion to confirm his words. How can he be a money changer if he cannot distinguish a counterfeit coin from a genuine one? (3) David exclaims: “The righteous is steadfast forever” (Ps. 112:6), neither by a false word nor by an impure desire is he unshakable in his foundation. (4) And “he is not afraid of evil rumors” (Ps. 112:7), nor of devilish persecution, nor of false gossip about himself. He who is able to recognize it and answer all questions accordingly is not afraid of slander. Therefore, dialectics is a defense (θριγκός) from slander, so that the sophists do not trample the truth with impunity. 1407 (5) And for the glory of the holy name of the Lord, one should strive, as the prophet says, “seeking the Lord in one’s heart.” “Seek the Lord and His strength, seek His face always” (Ps. 104:3) and in all ways, since different things are said about Him at different times, and it is not easy to comprehend Him. 1408 Completeness and selectivity of Gnostic knowledge (82.1) We do not present the knowledge of our Gnostic as a virtue, but only as a useful ability, thanks to which, distinguishing the general from the particular, he learns the truth. After all, it is precisely this inability to distinguish the universal in things from that in which they differ from each other that is the main cause of misconceptions and erroneous opinions. (2) He who does not follow the distinctions in the process of reasoning and confuses the general with the individual is necessarily confused and falls into error. (3) The distinction between names and things in Scripture greatly enlightens the mind. And here it is necessary to distinguish when one expression refers to many objects, and when, on the contrary, several statements mean the same thing. And only this leads to the correct answer. (4) One should avoid things that are useless, concentrating too much on what is not relevant, since for the Gnostic research is useful only as a preliminary exercise towards the most accurate understanding of the true tradition, as well as to protect against conscious fabrications (ἐις προφυλακήν τών κακοτεχνούντων λόγων), hiding the truth. (83.1) In this case, he will not remain ignorant of what relates to science and Hellenic philosophy, but, without missing the main thing, he will refuse the forced (ἀναγκαῖον), secondary (δεύτερον) and excessively detailed (περιστατικόν). After all, everything that students of various schools use incorrectly, the Gnostic is able to turn to good. (2) Thus, all these truths that are visible in Hellenic philosophy are partial. However, complete truth, like the Sun, which, illuminating colors, equally shows the nature of white and black, refutes all these sophistical plausible positions (έλέγχει σοφιστικήν πιθανολογὶαν). Or, as it was rightly expressed by the Hellenes themselves: Lady truth is the beginning of great valor. 1409 XI. Examples of the Gnostic use of knowledge obtained from various sciences. Numerical symbolism (84.1) We have already mentioned Abraham in connection with geometry, and he will serve us as an example of the use of arithmetic. (2) Having heard that Lot had been taken captive, he counted the number of servants born in his house, which turned out to be the number of τιή (318), and defeated a huge number of enemies. (Gen. 14:14) (3) The fact is that the form of the number three hundred is the sign of the Savior [T - cross], and the combination of the letters iota and eta means His name [Ιησούς]. (4) The meaning of this is, that the household of Abraham were under the sign of salvation, and those who took refuge under the Sign and in the Name are the masters of these same invaders, as well as of all the infidel Gentiles who followed them. (5) Further, the number three hundred is three hundred. Ten is a perfect number, it is believed. (6) Eight is the first cube, since it is equal in all three dimensions (8 = 2x2x2). (7) “The days of a man’s life will be, as it is said, one hundred and twenty (rk) years” (Gen. 3:6). This number is obtained if you add up all the numbers from one to fifteen, fifteen days is the period during which the Moon reaches the full moon. 1410 (85.1) In another respect, one hundred and twenty is a triangular number and is composed of the equal (ἰσοτητός) number sixty-four, since it consists of numbers which, when added successively, form squares (1, 3, 5, 7, 9, 11, 13, 15) and the unequal (άνισότητος) the number fifty-six, which consists of seven even numbers, starting with two, which do not form squares when added (2, 4, 6, 8, 10, 12, 14). (2) Presenting this in another way, we can see that the number 120 consists of four numbers, the first of which is the triangular number 15, the other the square number 25, the third the pentagonal 35 and the fourth the hexagonal 45. (3) And each of these is proportional to five: from the monad 5 we get the triangular 15, the square 25, and so on. (4) The number 25 comes from the monad 5 and is considered a symbol of the tribes of the Levites (Num. 8:24), the number 35 is based on the double diagram - arithmetic, geometric and harmonic (6, 8, 9, 12) 1411, which adds up to 35. In so many days, as the Jews say, seven-month-old babies are formed. Likewise, the number 45 is formed from the triple diagram (6, 9, 12, 18), which adds up to 45. Nine-month-old babies are formed during this period. (86.1) These are arithmetic examples. Let us now turn to the evidence of geometry, the formed tabernacle, and the organized ark, which, being formed on the basis of the most regular proportions and divine distinctions, and comprehensible only by reason, lead us from the sensible to the intelligible, and from there to the holy and the Holy of Holies. (2) The "tetragonal tree" (Gen. 6:14–16), a rectangular base with right angles, indicates reliability and strength. It is three hundred cubits (πήχεις) in length, fifty in width, and thirty in height. (3) The ark ends with one cubit, tapering from the base like a pyramid, and this is the symbol of those who are purified and tested by fire. This geometric analogy is intended to clarify those holy objects to which the numerical relationships just noted indicate. (87.1) These relationships are sixfold, since three hundred is six times fifty, and tenfold, since three hundred is ten times thirty. In addition, they include the ratio of one and two thirds (ἐπιδὶμοιροι), since fifty is one whole and two thirds of thirty. (2) Three hundred cubits [τ'] is a symbol of the Lord, fifty is the number of years given for gaining faith and redemption. The number thirty or, according to some, twelve, indicates the preaching of the covenant, since the Lord began his preaching at thirty years old, and there were twelve apostles. Completion of one cubit means the striving of the righteous for the monad - for the “unity of faith” (Eph. 4:13). (3) The table in the church was six cubits, and each of its four legs was one and a half ( Ex. 25:22–24 ). If we add up these numbers, we get twelve, which corresponds to the number of months in the annual cycle during which the earth produces and grows everything, passing through all four seasons. (4) Therefore I believe that this table is an image of the earth and is supported by “four legs,” signifying summer, autumn, spring and winter, and constituting the annual circle. There is also talk of a wavy cape on the table, which signifies either the periodic rotation of the entire world, or the fact that the earth is surrounded by an ocean. (88.1) Let us also recall the musical harmony of the psalms in which David prophesied and sang praises to God. Monophony is most consistent with Dorian melodies, and double-voice with Phrygian melodies, as Aristoxenus says. 1412 (2) The harmony of the barbarian Psalter, showing the solemnity of the melody, being the most ancient, served as a model for Terpander, who thus praises Zeus, using the Dorian mode: Ζεῦ πόντων όρχά, πόντων ἁγήτωρ, Ζεῦ, σοὶ πέμπω ταύταν ῦμνων ορχόν – Zeus, the beginning of everything, the progenitor of everything, Zeus, I dedicate the beginning of the hymn to you. 1413 (3) And the lyre itself in the hands of the psalmist, on the one hand, can allegorically mean the Lord, and on the other hand, symbolize those who play on the strings of their soul, following the Lord - the leader of the choir (ὑпὸ μουσηγέτη τῶ κυρὶω). (4) Kifara is considered saving for people in the sense that through inspired melodic chanting, verbal and directed by reflection towards God, the word generates faith. (5) We find musical harmony both in the church symphony of the law, the prophets, the apostles and the Gospel, and in the consonant sound of each of the prophets. (89.1) At the same time, many of those who consider themselves involved in the Name handle the word ineptly, and like Odysseus’s companions sailing past the sirens, they shun rhythms and melodies, in their ignorance they close their ears, as if, having heard Hellenic melodies, they will lose their course and will no longer be able to find their way home. (2) Anyone who chooses the best for the benefit of preaching the doctrine, especially if he is a Hellenic (“The earth and everything on it belongs to the Lord” 1414), should not be afraid of much knowledge, like an unreasonable animal. On the contrary, he should master as much useful information as possible in order to then pass it on to his listeners. (3) Although, of course, he should not linger too long on all this, but immediately after he has learned what is most useful, he should immediately go home to true philosophy, which is a safe refuge for the soul from all dangers. (4) Music, therefore, is a means of decoration and decoration. (90.1) During the meal, we drink to health when music plays, softening our movements (κατεπαδοντες ημών το έπιθυμητικόν), and we praise God for the endless gifts of earthly well-being, for the fact that he constantly takes care of food for our body and for our soul. (2) But one should avoid vulgar music (αποπτυστέα), which unnerves the soul and provokes unexpected movements, causing either sadness, or immoderation and passion for pleasure, or bacchanalian joy and obsession. (3) The same should be said about astronomy. After all, through sublime knowledge about the form of the universe, about the rotation of the heavens and the movement of the stars, bringing the soul close to the comprehension of the creative principle, it teaches the correct perception of the seasons, the movement of air masses and the location of the stars. It is as useful for navigation and agriculture as geometry is for engineering and house-building. (4) Further, dialectics develops the soul's powers of observation, prepares it for understanding truth and detecting falsehood, teaches it to find homologies and analogies, gives it the ability to look for similarities in dissimilar things, leading us to the discovery of [the concepts of] extension, devoid of width, flat surface, devoid of thickness and dimensionless point, thereby leading us to objects that are beyond the limits of the sensory world and comprehensible only by the mind. Conclusion. The Importance of Education for the Gnostic (91.1) The sciences leading to philosophy, thus, as well as philosophy itself, contribute to the comprehension of truth. After all, the cloak was initially wool, then this wool was cut and twisted, and only then a cloak was woven from it. (2) In the same way the soul must be prepared and exercised in various ways before it is ready to receive the highest good. After all, truth includes a gnostic and practical element, while the first follows from pure contemplation, and the second requires asceticism, long exercise and experience. (3) Further, of theoretical things, some are connected with others, while others are in themselves (τό μέν τί έστι πρός τοὑς πέλας, τό δέ ώς πρός αὑτόν), therefore their study should be organized in such a way as to cover both of these cases. (4) Anyone who has independently comprehended the principles of teaching leading to gnosis can, in principle, stop and remain in a state of peace, acting in complete agreement with the theory. (5) But if he wants to do something good for his neighbors (τών πέλας), is inclined towards written teaching and is prepared to preach the word, knowledge of another culture (παιδεία) and the ability to present what is written by the Lord in the form of demonstrative knowledge are necessary for him, especially if his listeners are brought up in Hellenic culture. (92.1) David describes the Church this way: “The queen stands on your right, dressed in clothes embroidered with gold and shimmering with various colors,” in the Hellenic extravagant manner, “sparkling with various ornaments” (Ps. 45:10–14). (2) “But the truth is given from the Lord,” for “who is able to know Your will,” as it is said, “unless You give him wisdom and send Your Holy Spirit from on high? So that the paths of those on earth will be straightened, people will know Your covenants and be saved by wisdom.” 1415 (3) The Gnostic “knows,” says the Scripture, “the beginnings of everything and foresees the future, he knows the ways of words and solves riddles, understands the meaning of signs and wonders and the fulfillment (εκβάσεις) of times and seasons” (Wis. 8:8), as we have already said. (93.1) Do you understand now what is the source of knowledge that flows from wisdom? In order to be convinced of this by those who ask what is the benefit of knowing the causes and how, for example, the Sun or other stars move, or why know geometric theorems, dialectics and similar sciences, arguing that this knowledge is useless for preaching tradition, since Hellenic philosophy is human understanding and cannot teach the truth, let us say first of all the following: they have forgotten the most important thing, namely, they do not understand [nature] free choice made by reason. (2) “He who keeps sacred things holy, as it is said, will himself become a saint, and he who has comprehended science will himself find the answer” (Wis. 6:10). Namely, only a Gnostic is capable of doing what should be done wisely and holy, since he is educated according to the teaching of the Lord accessible to people. (3) Let us listen to what is said: “In His hands,” that is, in the power of His strength and wisdom, “we ourselves, and all our words, and understanding, and practical knowledge (ἐργατειών ἐπιστήμη).” “For God loves only those in whom wisdom has settled” (Wis. 7:16, 28) (3) They apparently did not read what Solomon said. Describing the construction of the church, he clearly says the following: “Sophia the organizer designed it. Yours, Father, is the providence that rules everything” (Wis. 14:2). (94.1) Think how unreasonable it is to believe that philosophy is less significant than architecture or shipbuilding! (2) It is in this sense that we should understand the story that the Lord fed two fish and five rye loaves to a multitude of people sitting on the grass near Tiberias. This means preliminary instructions for the Greeks and Jews, while the divine wheat is food grown by the law. (3) After all, during the harvest, the rye is harvested earlier than the wheat. Fish signifies Hellenic philosophy, which arose and floats in the waves of pagan culture, (4) suitable for food for those who lie at the bottom and do not rise higher, like bread crumbs; however, they too, in some way, participate in the blessing of the Lord and breathe in the divine Resurrection “through the power of the word.” (5) Or, we can say that one of these fish signifies the beginnings of teaching, and the other the philosophy itself, which is based on them, like the wordless on the word of the Lord. 1416 A chorus of mute fish moves - as somewhere said by the tragic muse 1417. (6) “I must humble myself in order to be exalted…” to the one and final word of the Lord with which the law ends, said the prophet John (John 3:30). (95.1) Now realize the mystery of truth and forgive me for not daring to go into further details. I will only say that “all things came into being through Him, and without Him nothing began to be” (John 1:3). (2) Therefore he is "the main cornerstone on which stands the whole structure, harmoniously built and becoming the holy church of God," 1418 - according to the holy apostle. (3) I will also pass over in silence here the Gospel parable that “The Kingdom of Heaven is like a man who, casting a net into the sea, chooses only the best from the many fish he caught” (Matthew 13:47). (4) The wisdom of our teaching proclaims to us the four cardinal virtues, thereby demonstrating that the source from which the Greeks drew them is in the Jewish teaching. This can be seen from the following: “And if anyone loves righteousness, its fruits are virtues: it teaches chastity and prudence, justice and courage, more useful than which there is nothing for people in life” (Wis. 8:7). (5) It should be remembered that we are all by nature predestined to virtue, but this virtue is not an innate quality, but is mastered by education. XII. Man is capable of achieving perfect knowledge (96.1) How can we resolve the question that the heretics ask us: was Adam created perfect or not? If imperfect, then why did a perfect God produce an imperfect creation, and even more so, man? If perfect, then why did he break the commandment? (2) We will answer them this way: Yes, indeed, Adam was not created perfect from the very beginning, but he had the ability to learn virtue. It is important to understand the fact that all creation itself must be able to achieve virtue. We save ourselves through our own efforts. And this is the nature of the soul - to move itself. Further, since we are rational beings, we tend to strive for rational knowledge, which is philosophy. And teaching is the pursuit of virtue, and not vice versa. (3) All people, as I just said, are by nature capable of achieving virtue, however, some people make more efforts to obtain education and consolidate their knowledge through exercise, while others make less. Therefore, some of them achieve perfect virtue, some - only its semblance, while the rest, due to negligence, waste their good inclinations and reach the opposite. (4) As for gnosis, the greatest and most true of all sciences, it is very difficult to achieve and requires a lot of effort. (97.1) Apparently, “they did not know the mysteries of God... God created man for incorruptibility and made him the image of His eternal existence” (Wis. 2:22–25), and in the likeness of the one who knows everything, the Gnostic is “consciously just and holy” 1419 and strives to achieve perfection commensurate with human nature. (2) Not only the deeds and thoughts, but even the words of the Gnostic are pure: “You tried my heart, visiting me in the night,” as it is said, “you tempted me, but did not find unrighteousness in me: therefore my lips do not speak about the deeds of people.” 1420 (3) What does “the affairs of men” mean? This means that the Gnostic knows sin as such: not only as repentance for what he has done (which is typical for ordinary believers), but what the nature of sin is. He knows not just this or that particular sin, but everything that is sinful. And he talks not about what this or that person has done wrong, but about what he should not do. (4) Repentance itself is also dual: one is ordinary, a feeling of guilt for what one has done, and the other is knowledge of the nature of sin, which convinces one to rationally stay away from sin and not allow one to sin again. The fallacy of the “involuntary sin” theory (98.1) One should not listen to those who claim that those who do injustice and commit sin do so because they are driven by an evil demon. In this case, they themselves would be innocent, but this is not so, since they themselves chose this demon and decided to sin, being insecure, frivolous and changeable in their desires, as is typical for spirits, and thus, they themselves gave themselves into the power of the demon. (2) Such a person, having become a sinner through his evil, becomes evil by nature and adheres to unrighteousness, receiving what he himself voluntarily chose. 1421 And since he himself is a sinner, his deeds are sinful. He who strives for good, on the contrary, acts correctly, (3) therefore, we call not only the virtues themselves good, but also the deeds performed by the good. Further, of the goods, some are chosen for their own sake, such as gnosis (since having achieved it, we no longer strive for anything else and care only that it be with us all the time, and that we remain in continuous contemplation, to which we strive solely for its own sake), while others are chosen for the sake of something else, for example, faith, as a necessary condition in order to avoid punishment and receive reward for it. And the majority do not sin precisely for this reason: they are afraid of punishment and believe in reward for obedience, leading to salvation. (99.1) Gnosis is the highest good in itself, from which all virtue arises, (2) and therefore everything that flows from it, as a consequence, is good. And since the purpose of punishment is correction, it serves as an example for those who can foresee it and thus avoid something similar. (3) Therefore, I encourage the pursuit of gnosis not for the sake of the results to which it leads, but solely for the sake of knowledge itself. This path first leads to a predisposition to knowledge (ή έξις ή γνωστική), and then to a state of constant pleasure and delight (άγαλλιασις), which will not cease either now or in the future. (4) This delight is said to be a state of joy, a certain accomplished state of virtue in the fullness of truth, accompanied by a feasting and tranquil state of soul. (5) And all actions that participate in this knowledge are beautiful and good. Fullness of action in accordance with virtue is true wealth, and wandering among mundane (κοσμικάς) desires is poverty. (6) Enjoyment of vitally necessary goods harms not qualitatively, but quantitatively, if it exceeds what is due. (100.1) Therefore, the Gnostic limits his desires in such a way that his use and enjoyment of goods does not exceed necessary limits. Gnostic attitude towards family (2) Perceiving earthly life as a necessary step for the growth of knowledge and the acquisition of gnosis, he not only lives, but prospers, turning to the highest 1422, valuing the love of God and a righteous life above children, wife, and parents. (3) After producing children, the Gnostic perceives his wife as a sister, as if they had a common father. In the same way, she addresses him as her husband only for the purpose of having children. And she is actually his sister, because if we abstract from the corporeal principle, which divides and limits knowledge, their spiritual essences turn out to be the same. After all, souls themselves are equal and are neither male nor female, and do not marry or be given in marriage. And a woman does not turn into a man, but having become perfect, she loses both feminine and masculine in equal measure. (101.1) This probably meant Sarah's laughter when the angel announced to her the birth of her son. 1423 I don’t think that she didn’t believe the angel, but rather was embarrassed by the need to have sexual intercourse in order to become a mother and produce a son. (2) And was not Abraham right that day when, fearing that Sarah’s beauty might be destructive, he told the Egyptian Pharaoh that she was his sister on his father’s side, although their mothers were different? (Gen. 20:12). (3) So, those who repented, but did not have firm faith, receive from God what they ask in their prayers, while those who lead a sinless and gnostic life need only think in order to receive. (4) So Anna, just thinking about a son, immediately conceived Samuel. 1424 “Ask,” says the Scripture, “and it will be given to you; seek and you will find" 1425. (5) After all, God, as they say, “knows the heart” and is not limited in his judgments, like people, only to the external movements of the soul or the visible results of actions. (It would be strange to think so). (6) It should not be thought that, like an architect who first completes a work and then praises it, God himself first created light and then, seeing it, said that “it is good.” On the contrary, even before creation, he already knew what the result would be and approved of it. What was potentially conceived by the beginningless providence as good was actually realized as good. Thus, what was predetermined to become good was accomplished, and this phrase contains a truth hidden from the ages. (102.1) Therefore, the Gnostic every minute mentally prays to God to bring him closer to him, by the power of love. And first he asks to forgive him his sins, then, after he stops sinning, to learn to do good, having comprehended the meaning of everything created and controlled by the Lord. (2) And all this in order to become “pure in heart” and through the knowledge gained from communicating with the Son of God “face to face” 1426, to be worthy of blessed contemplation 1427, having heard the words of Scripture: “Fasting after prayer is a good deed” (Tov. 12:8). (3) To fast means to renounce all evil, be it evil in actions, words or thoughts. (4) Righteousness seems to be a square [number], equal on all sides: in word, in deed, in abstraction from evil and in good deeds, thereby demonstrating a model of Gnostic perfection 1428, having in itself no flaw, or manifestations of injustice and unholiness. (5) After all, he who is righteous also believes, but on the contrary, a believer is not necessarily righteous. It may well be that he has not reached that degree of progress towards moral perfection and righteousness by which the Gnostic is called righteous. (103.1) It is in this sense that Abraham's faith was "counted to him as righteousness" (Gen. 15:6), since he had thereby reached a higher and more perfect degree in his faith. (2) One who has abstained from evil deeds is not yet righteous until he has learned to do good and has not achieved gnosis. Therefore, some things should be abandoned, while others must be done. (3) “With the instrument of righteousness in his left hand and in his right,” 1429, as the apostle says, the righteous is directed towards the highest covenant, sometimes defending, sometimes attacking. (4) For complete armament or aversion from evil is not sufficient to achieve perfection unless it is supported by righteous deeds aimed at good deeds. (5) Only then will this glorious man and Gnostic appear before us in his righteousness, revealing, just as the face of Moses showed signs of glory, the obvious bodily signs of a righteous soul, as we previously spoke of. (6) And just as wool is washed when dyed, but at the same time acquires some new quality that distinguishes it from all other wool, the soul, after all suffering is “washed” out of it, retains the good in itself. Thus, the best remains, and the worst disappears. (7) And this precisely serves as a characteristic for each soul, according to which one can judge whether it has achieved glory or deserves condemnation. (104:1) And just as the face of Moses, through his righteous deeds and constant union with God who spoke to him, was illuminated by certain signs of glory, in the same way the divine and good power of the righteous soul, contemplative, prophetic and dominant, exudes an intellectual light like the rays of the Sun, revealing signs of righteousness, a light that unites in continuous love, divine and God-bearing. (2) This is how the likeness of God the Savior elevates the Gnostic and, as far as human nature allows, brings him closer to the perfection of the “Heavenly Father” (Matthew 5:48). (3) After all, He Himself said: “Children, I will not be with you for long” (John 13:33). This is how God, not being in the proper sense good, but blessed and indestructible, “not disturbed by anything, and not troubling others,” yet does good in his own way, being the God and father of good, being in a never-ending state of beneficence. Otherwise, what would be the benefit of a good if it did not act and did not bring good? XIII. Similarity between the church and heavenly hierarchies (105.1) He who has tamed his passions and achieved apathy, already here, thanks to his virtue and Gnostic perfection, becomes “equal to the angels” (Luke 20:36). Luminous like the Sun and radiating goodness, by the power of divine love he approaches in his righteous knowledge that holy state that is characteristic of the apostles themselves. After all, these latter were not chosen and did not become apostles due to any unique characteristics of their nature, since Judas was among them. They became apostles, chosen by the one who foresees the limits of everything. (2) Therefore Matthew, although he was not originally chosen, after he had proved himself worthy of the apostolic office, replaced Judas. (106.1) So now, those who fulfill the commandments of the Lord and lead a perfect and gnostic life according to the Gospel can be inscribed in the list of apostles. (2) Such a person will be an elder of the true Church and a faithful deacon, doing the will of God, knowing himself and teaching others according to God, and not according to human institutions. He will be considered righteous not because he is an elder, but he will become an elder because he has earned this title by his righteousness. Here such a person does not occupy high positions, but there he will sit on twenty-four thrones to judge the nations, as John says in the Apocalypse (Rev. 4:4). (3) The true covenant of salvation remains unchanged from the foundation of the world to the present day, although this gift has been given to different peoples and at different times. (4) It follows that the one God revealed this gift of salvation, common to all, “in many ways” through the Lord. This gift destroys the wall separating Jew and Greek, turning everyone into one people. (107.1) All united by the “unity of faith” are equally chosen. 1430 (2) The elect among the elect, as they say, are those who, thanks to their perfect gnosis, stand out from the general assembly. They will receive the greatest glory, becoming judges and rulers, twice twenty-four in number (the gift is doubled), chosen equally from Jews and Greeks. I believe that earthly church ranks - bishops, presbyters, deacons - are in every way similar to the heavenly angelic hierarchy. The degree of glory that awaits in heaven those who follow in the footsteps of the apostles and lead a perfect and evangelical life corresponds, according to Scripture, to the 1431 degrees of glory of these angelic orders. (3) After all, “in the clouds,” 1432 as the apostle writes, they first become ministers (deacons), then are awarded the glory of an elder (after all, the degrees of glory are different), and finally become “perfect men.” XIV. Abode of Peace (Ogdoad) (108.1) This “perfect man,” according to David (Ps. 14:1), “rests on the holy and divine mountain,” that is, in the heavenly church, a perfect assembly consisting of those who love divine wisdom (οι φιλόσοφοι τοῦ θεοῦ), perfect Israelites, pure in heart and sinless. It is by leaving the Hebdomad, the place of rest, that they reach the highest abode of peace, the Ogdoad, becoming like God in their prosperity. There they are rewarded with the purest and most perfect visions. (2) “But there are other sheep,” says the Lord, “whose place is in another stall” (John 10:6). After all, the “stall” and the monastery are assigned to everyone according to his faith. (3) However, what is said: “My sheep obey my voice” (John 10:27) should be understood Gnostically. Namely, prudence and understanding are confirmed and supported by deeds. (4) Let us listen to what was said: “Your faith has saved you” (Mark 5:34), but we realize that he does not promise this to all simple believers, but only to those who prove their faith by their deeds. (5) In the literal sense, this applied only to those righteous Jews who fulfilled the law and lived absolutely piously, leaving all earthly affairs for the sake of faith in the Lord. (109.1) No one can remain truly faithful and yet sin. And even leaving the flesh 1433, he must get rid of all his passions in order to achieve this abode. (2) Knowledge is something greater than faith, just as the honor gained after salvation is better than salvation itself. (3) So, after a long education and freed from passions, the faithful finds himself in some “better place”, where he is subjected to even greater trials and tormented by repentance for his sins committed after baptism. (4) And most of all he suffers from the thought that he does not yet deserve what others have already achieved. (5) Realization of one's errors is truly the greatest torture for the faithful. However, divine justice is merciful and divine kindness is just. (6) When the trial ends and everyone realizes their sins and is cleansed, great is the sorrow of those who remain in the “other stall,” finding themselves unworthy to share the glory of the righteous. (110.1) Solomon, calling the Gnostic wise, speaks of those who marvel at the greatness of the limit he has achieved: “They will see the end of the wise man and how God planned to deal with him” (Wis. 4:17) (2) And they will say about his glory: “And this is the one at whom we laughed and pointed our fingers at!? We were fools, considering his way of life madness, and its end inglorious. Now he has become the son of God and has achieved the glory of a saint” (Wis. 5:3-5). (3) God judges righteously not only the faithful, but also the pagan. Knowing everything and possessing perfect Providence, he gave a chance to achieve perfection to those who do not believe, giving them philosophy. Even before gaining faith, He gave the pagans, as stated in the law of 1434, the opportunity to worship the Sun, Moon and stars (divine creations) so that they would not remain complete atheists and would not destroy themselves. (4) Those of them who do not listen to the commandments and worship hand-made images will face inevitable judgment if they do not convert. The same fate awaits those who are able to believe in God, but do not want to, and those who want to, but do not make enough effort to become faithful. (111.1) All of them are unable to take the next step and move from worshiping the stars to honoring the Creator Himself. After all, this pagan star worship was conceived as a road leading to God. (2) Those of them who, instead of stars, went so far as to deify stones and trees, will be thrown out, as it is said, like unnecessary fragments from a basket, 1435 not worthy of salvation and falling away from the common body. (3) Those who simply deserve salvation are “in the middle,” but true and real salvation can only be achieved through perfect actions. All the deeds of a Gnostic are therefore said to be perfect, while ordinary believers are content with ordinary actions, not yet enlightened by reason and perfect knowledge. Finally, all pagans are clearly sinners. The requirement of Scripture is followed only by those who act not just well, but with a specific purpose and in accordance with a reasonable decision. (112.1) One who is unskilled in playing the lyre should not touch the lyre, and one who is ignorant in playing the flute should not pick up the flute. There is no point in touching on what is unknown or trying to use something whose purpose is actually unclear (πάρα λόγον 1436). (2) Not only warriors on the battlefield fight for freedom. Those involved in the word, ashamed to be slaves of pleasure, lead it at feasts, and in bed, and in court: Will I sacrifice my valor for the sake of dishonest gains? 1437 (3) Unfair spoils are pleasures and sorrows, acquisitions and fears, or, generally speaking, various spiritual passions that are pleasant now, but which you regret later. “For what does it profit a man if he gains the whole world and loses his own soul?” 1438 (4) It is obvious that those who refuse to behave well, without knowing it, are missing out on their own benefits. Therefore, they are not able to decide for themselves what to ask God for, which means that not only will they not receive anything that they cannot understand the meaning of, but even having received it, they will not be able to appreciate it, not knowing what to do with this gift. Good gifts are useless to those who, due to their inexperience and incredible stupidity, do not understand their value. Lack of education is the reason for their ignorance. (113.1) Only endless stubbornness, it seems to me, fuels the boasting of a soul that, although in good health, still resists circumstances: I am in league with righteousness, and my deeds will be good. 1439 (2) A clear conscience enables the soul to remain holy before God and righteous before men, keeping its thoughts pure, its words clear, and its deeds just. (3) Having received such strength from the Lord, the soul worries only about how to achieve the state of divinity (ή ψυχή μελέτα είναι θεός), considering ignorance and the inability to follow the dictates of reason as the greatest evil. Continuously offering praise to God, through obedience and understanding, the search for truth, holy offerings, good prayers, glorification, chanting, blessings, such a soul becomes inseparable from God. (4) Therefore it is truly said: “Those who trust in Him will know the truths, those who are faithful in love will abide with Him” (Wis. 3:9). You see what Wisdom says about the Gnostic. (114.1) Each is given a place proportionate to his faith. Solomon speaks about this: “The chosen grace of faith will be given to him and a special place will be assigned to him in the church of God” (Wis. 3:14). (2) Research shows that in the church of God there is a lower part, common to the entire church congregation, and the rest of the church, rising above everything, where the Lord himself dwells. (3) These three chosen limits are indicated by the numbers in the Gospel: thirty, sixty and one hundred (Matthew 13:8). The best destiny is given to those “perfect men” who are like God in everything. (4) This similarity should not be understood in the sense of external similarity (after all, this is wicked) and not in the sense that their valor is equal to the valor of the first cause itself (after all, to think that a person can be compared in his valor with the omnipotent God is also wicked). (5) “You foolishly thought that I was the same as you” (Ps. 49:21), however, “it is enough for a student that he should be like his teacher” (Matthew 10:25), says the Teacher. (6) This means that he becomes like God as a son and friend and takes possession of the inheritance as God and lord, provided that he lived perfectly and in accordance with the Gospel. XV. Once again about the secret and the obvious: allegories of Scripture (115.1) The true Gnostic is marked by a certain likeness, that is, it contains an imprint of those thoughts (διάνοια) of the mentor, which he reveals to those who are understanding and reasonable, to those who are able to comprehend the meaning of the teaching. Revealing the depths of his plan to those capable of assimilating all this, he erects scaffolding 1440 on which the knower builds lofty and worthy creations, changing even the foundations of social order with the power of words (τό υπόδειγμα της πολιτείας). (2) The mentor is pleased with what is feasible. The royal and Christian [mind] must be master and head, because it is said that we have the power to command not only wild animals, but also the fierce passions that dwell within ourselves. (3) The Gnostic is saved by the knowledge of the difference between good and evil, understanding and doing “more than the scribes and Pharisees” (Matthew 5:20), (4) “moving, developing and ruling,” as David says, thanks to truth, obedience and righteousness, and “Thy right hand will show You wondrous deeds” (Ps. 45:5), - that is, the Lord himself. (5) “Who is wise enough to understand this? To whom is understanding and gnosis given? Righteous are the ways of the Lord” (Hos. 14:10), says the prophet. It is clear that only a Gnostic is able to understand and explain the meaning of secret words. (6) The saying “knowing when to remain silent” 1441 [also applies to the Gnostic], clearly indicating that everything should not be told to everyone. “He who has ears to hear, let him hear” (Matthew 11:15) - not everyone who has ears is able to understand what they hear. (116.1) “Dark water is in the clouds of heaven,” says David, “but from its rays the clouds part, flashes of lightning and burning coals” 1442. And here it’s about the same thing, because bright words are hidden. (2) These words are clear to the Gnostic, like lightning sent by God, but dark to the majority, like coals that give light only when lit and thrown into the flame. (3) “The Lord gave me the tongue of a teacher (γλώσσα παιδείας) so that I would know”—at the right time—“when to utter a word,” and not only to testify, but also to ask and answer questions. “Divine instruction opened my mouth” 1443 - the Gnostic understands the power of the word, knows to whom, how and what to say. (117.1) The words of the apostle “in accordance with the elements of the world, and not in accordance with Christ” indicate (as we said earlier) that the Hellenic sciences are elementary, while Christ is perfect. Christianity and Hellenic Philosophy: An Agricultural Analogy (Rom. 11:37) (2) A wild shoot of an olive tree, grafted onto a cultivated plant, itself becomes fruit-bearing. Indeed, they are of the same nature. The grafted shoot uses the tree on which it is grafted as the soil that nourishes it. (3) Every plant takes its place in the divine world order. The wild olive is used to make a wreath for Olympic winners. The elm supports and “instructs” (διδάσκει) the vine, promoting its growth. (4) A wild tree does not bear fruit, but it draws more sap from the ground. But it is barren, and that is why it is called wild. (118.1) A cultivated shoot, being grafted onto a wild plant, receives more nutrition, but on the other hand, it itself cultivates it and makes it fruitful. The Hellenic philosopher is like this wild tree, initially barren, advancing in his research and desire to understand, he can approach the fullness of truth if he takes into himself a weak and tender shoot of gnosis, which, developing like a cultivated plant on a wild tree, will subsequently give rise to a perfect logos and transform it into a cultivated plant. (2) Grafting, done by an experienced farmer and Gnostic, ennobles the wild plant and makes it bear fruit. (119.1) It is said that there are four methods of grafting. The first of these is to place the shoot under the bark of a wild tree. This is how we preach the most elementary instructions addressed to the pagans. (2) Another method is to cut down a wild tree and insert a cultivated shoot into this place. This reminds us of our attitude towards those who philosophize. We cut through their dogmas and instill in them the idea of ​​truth. The same should be done with the Jews: having opened the Old Testament, one should place in it, like a cultivated shoot, a New and nobler one. (3) The third method is more suitable for the conversion of savages and heretics, because they have to be drawn to the truth by force. It consists of cutting part of a wild tree trunk and clearing it of bark, and then a cultivated shoot is attached to this place and tied tightly. (4) Finally, the last method of grafting consists in cutting out a shoot shaped like an eye 1444 from a cultivated plant. Then a similar procedure is done with the wild plant: exactly the same round hole is cut out in it. A cultural shoot is inserted into this place, then glued and tied tightly. This procedure is almost painless and does not harm the wild plant. Gnostic instructions most closely resemble this method, since they are addressed to those who are already able to see things as they are. This grafting technique is most suitable for transplanting shoots from one cultivated plant to another. (120.1) The words of the apostle about grafting onto a cultivated olive tree refer, I believe, to Christ himself. Namely, the uncultivated and unfaithful nature is grafted onto the body of Christ and becomes faithful. It is possible that this indicates that faith is being instilled in the soul. (2) So the Holy Spirit is “transplanted” into the soul, remaining in place, and limits itself, remaining limitless. On the Use of Philosophical Methods to Discover Truth 1445 (3) Solomon speaks of gnosis: “Wisdom is luminous and fresh, and is easily given and revealed to those who love it.” “She herself hurries to those who are looking for her, and early in the morning anyone who sets out to search for her will not work in vain. It inspires and improves the understanding, and those who are awake in search of it immediately receive what they want. She herself will find those worthy (“Gnosis is not for everyone” - 1 Cor. 8:7) and she herself will reveal herself to them in all possible ways.” The paths of life are different and the images of the Testament are varied. (121.1) “She accompanies their every plan” (Wis. 6:12–16), in various ways in each separate discipline. (2) He further says the following, noting quite rightly that this love [of wisdom] is improved through logical syllogistic and demonstrative knowledge: “Its true beginning is the passion for education,” that is, for gnosis, “Understanding is the love of education, love consists in the fulfillment of its laws, following the laws entails indestructible immortality, and immortality brings one closer to God. Passion for wisdom is the path to His kingdom" 1446. (3) So, true education is the desire for gnosis, exercise leads through love to gnosis, love is the strict fulfillment of the commandments leading to gnosis, strict adherence to the commandments leads us to immortality, “immortality brings us closer to God.” If such love leads to an indestructible gnosis and brings the royal nature closer to the King of all, then this gnosis is worth persistently seeking until it is found. (4) The search begins with the desire to find and consists of searching for evidence pointing to what is being sought. Discovery is the goal and limit of any search and is this sought-after knowledge. This discovery is gnosis, grasping the meaning of the sought-after object. Signs are either preliminary, or simultaneous, or subsequent. 1447 (122.1) The doctrine of God revealed by His Son is the limit of any further search. Signs that indicate that the Savior is truly the Son of God are the prophetic writings that announced Him before His coming. Evidence of His incarnation are those divine powers that clearly manifested themselves after His ascension. (2.) The fact that the Son of God himself revealed this doctrine to us is the best proof of its truth. And if, generally speaking, every research is aimed at searching for either a person or a property 1448, then our correctness is undoubtedly proven, because the sought person is the Son of God, and the sought property is the power of faith, which reconciles all contradictions and fills the entire cosmos. (3) And if we, relying on eternal truths and reasonable reasoning, have reached agreement on this, those who continue to shamelessly deny the role of Divine Providence deserve punishment rather than refutation, 1449 therefore there is no need to dwell on this any further. Let us think better about how we should behave and how to live in order to achieve the knowledge of almighty God and through our labors deserve our own salvation. Having learned not from the sophists, but from God himself what is most pleasing to Him, let us strive for what is most just and holy. (4) After all, our salvation will please Him, and salvation is achieved by good works and gnosis, and God himself gives us the knowledge of both. (123.1) Let us once again mention Plato’s words that knowledge about God can be obtained either from Himself or from His descendants. 1450 We, relying on the evidence of divine sayings, have every reason to be proud that the truth was revealed to us by God himself, first implicitly through prophecies, then personally by the Son of God himself. Therefore, it is unwise to reject what helps to discover the truth. The limitations of the teaching of all schools except the apostolic tradition (2) Some philosophers who acknowledge the power of Providence, preach the ideal of a moderate life, and consider personal misfortunes as a punishment for sins, have made significant progress in the field of theology, but are not entirely accurate in some details. First of all, they do not know the Son of God and do not understand the full depth of the plan of Divine Providence. True worship of God is beyond their reach. (3) Like them, some heretics (Jews and Christians), although they worship one God, express this inaccurately and sin against the truth. They have invented another God and teach about Christ differently from what is revealed in the prophecies. However, not all of their ideas are false, despite the fact that most of them contradict the truth and are directed against us. (124:1) Paul circumcised Timothy so that those of the believing Jews who followed the law and understood it too literally would not turn away from the faith, considering the uncircumcised unfaithful (Acts 16:3). For the sake of the common good, he sacrificed the particulars, preserving the basic and most important. (2) And Daniel agreed to wear the gold chain given to him by the king of Persia, not wanting to offend public opinion (Dan. 5:7-29). (3) Those who really lie (ψεΰσταΐ) are not those who distort the meaning of the Savior’s plan or are mistaken in individual details, but those who distort the most fundamental, deny the very existence of the Savior, distort the teachings of the Lord, distort the meaning of Scripture, or present them in a way unworthy of the Lord and God. (4) The covenant given by God through the Lord and brought down to us through the apostles alone reveals the true meaning and teaches practice worthy of God. On the Mysterious Meaning of the Scriptures 1451 (5) “And what you hear in the ear” - that is, secretly, mysteriously, which is allegorically expressed by the words “in the ears” - “preach on the housetops (επί των δωματων)” (Matthew 10:27), - that is, in accordance with the true canon, the height and sublimity of the subject. (6) The prophets and the Savior himself did not say anything simply and publicly, but hid all the divine mysteries in parables. (125.1) The apostles themselves testify about the Lord: “Jesus spoke all these things to the people in parables, and without a parable he did not speak to them” (Matthew 13:34). (2) And since “all things were made through Him, and without Him nothing was made” (John 1:3), then both the prophecy and the law that came into being through Him must be expressed in parables. “Everything is true for those who understand” (Prov. 8:9), says Scripture, that is, to those to whom He himself explained all this and to those who have learned it as conveyed in the church canon. (3) The church canon is the agreement and symphony of the law, the prophets and the New Testament, which was revealed after the coming of the Savior. (4) Gnosis comes after understanding (φρόνησις) 1452, understanding after prudence (συφροσύνη). We can say that understanding is involved in divine gnosis and is possessed by those who are close to God, while prudence is inherent in those people who are only “lovers of wisdom” (philosophers), and not wise. (5) Valor (αρετή) and the knowledge of how to achieve it are divine, but prudence is an imperfect understanding, effective and active, but not yet contemplative. Likewise, righteousness is a human quality and is only a simulacrum of holiness, divine righteousness. (6) The righteousness inherent in the perfect is above all legal and social prohibitions and is guided only by its own internal considerations, guided by the love of God. The meaning of the symbolic form of revealed knowledge (126.1) The Scriptures hide their meaning for many reasons. First of all, so that we make every effort and carefully look for the words of salvation in them. Then, since not everyone can understand them, so that those who misapply what is revealed for salvation by the Holy Spirit do not harm themselves. (2) Therefore, only for chosen people who have earned gnosis through their faith are the holy prophetic mysteries hidden in parables. (3) Indeed, Scripture is parabolic in nature (παραβολικός), because the Savior himself, not actually belonging to this world, came into it as a man. He came, clothed in the fullness of virtue, to guide the sons of this world on their way from [one] world to another. To express this He used scripture metaphorically. (4) After all, a parable is a statement that, through a certain secondary subject, based on its similarity with the main one, leads to a correct understanding of the main subject, or, as some say, it is an expression that with particular force manifests the main thing through the secondary. 1453 (127.1) Indeed, everything that is said about the Lord in the prophetic writings seems to be pure parable to those who have not comprehended the truth. After all, it says that the Son of God, Who created the whole world, took on flesh, and that He was conceived in the womb of a virgin and thus received a bodily shell, was subjected to suffering, but rose again. “For the Jews” this is all “a stumbling block, but for the Greeks it is madness” (1 Cor. 1:23), says the apostle. (2) But the scriptures are opened, and to those who have ears they proclaim that the suffering flesh in which the Lord was clothed is “the power of God and Wisdom” (1 Cor. 1:24). (3) Finally, as previously shown, the parabolic mode of expression characteristic of the scriptures is very ancient and most pronounced in the prophets. And this is so that the Holy Spirit can express to the Greek philosophers and barbarian sages who do not know Him the truth about the future coming of the Savior and about the mysterious teachings revealed by Him. The prophecies preaching the Savior, so that they would not seem blasphemy to the majority who are unable to understand them, were clothed in a form that, behind the meaning of some words, hid the possibility of a different understanding of them. (4) And this was not in vain, because many of the prophets who foreshadowed the coming of the Savior and His holy sacraments were subjected to persecution and violent death. And the Lord himself, explaining the Scripture, and His disciples, who preached His teaching and His life, used parables. (128:1) Peter in his “Sermons” 1454 writes about the apostles: “And then we opened the books of the prophets that we had, and who sometimes in parables, sometimes in riddles, sometimes clearly and definitely mentioned the name of Jesus Christ, and we found there references to His coming, death, the cross and other sufferings to which the Jews subjected Him, about His resurrection and ascension into heaven before destruction (κτισθήναι) of Jerusalem, as well as how all this was written, how He had to suffer and what would happen after Him. (2) Having understood all this, we believed in God through what was written about Him.” (3) He adds a little further, indicating that prophecy occurs by the power of Divine Providence: “Thus we know that God has joined them [the Scriptures] together, and therefore we say nothing contrary to what is written.” The universal nature of the symbolic “language of prophecy” (129.1) The dialect spoken by the Jews has its own characteristics, just like other dialects of other peoples. And the way of using words in each of them expresses the national character. This is how dialect is defined: the speech of a certain people, expressing its character. (2) But the individual characteristics of all these dialects do not affect prophetic utterances. On the contrary, all the so-called tropes in the Hellenic texts, which obscure the meaning through certain changes, are composed in the image of our prophetic writings in such a way that, through metrical and stylistic changes, they deliberately depart from clear and direct speech. (3) A trope is a statement in which the emphasis is shifted from the main meaning to a secondary one for compositional reasons or for the sake of achieving certain effects that decorate the speech 1455. (4) Scripture, however, uses allegorical expressions not to decorate speech, but in order to hide the truth in various ways from the unworthy, to reveal the light of knowledge only to those initiated into the Gnostic mysteries, who seek the truth with love. (130.1) Therefore, proverbs, parables and riddles are spoken of as types of prophetic expressions. It speaks there of “wisdom” and, as distinct from it, “education” and “words of prudence,” “evasive words” and “true righteousness,” the science of right judgment and infallible action, which is the result of this education, and “perception and thinking,” which the neophyte learns. (2) “And by listening to the words of the prophets, the wise will become even wiser, and the understanding man will learn to understand the parables, [deliberately] obscure expressions and riddles of the wise.” 1456 (3) If, as they say, the Hellenic dialect received its name from Hellenus, the son of Zeus, also called Deucalion 1457, then using the chronology that we have already discussed, it is easy to see that the Hebrew dialect is many generations older than the Hellenic. (131.1) Further in our work, using those forms of expression that are mentioned above by the prophet, we will systematically show the way of Gnostic life in accordance with the true canon. 1458 (2) The Power appeared to Herma in a dream in the form of a church and gave him books that he had to copy so that they would become available to the elect. (3) And he copied them “letter for letter,” as it is said, although the meaning of the syllables eluded his understanding. 1459 This clearly shows that Scripture is revealed to those who approach it simply and impartially (κατἀ ψιλήν ἀνἀγνωσιν), and faith distributes all the elements in the order in which they should be. This is precisely the allegorical meaning of the expression “letter to letter.” And only by opening the Scriptures with a Gnostic understanding, when faith has reached development, will we be able to read the syllables. (4) Isaiah the prophet was also told to take a new book and write in it (Is. 8:1.) so that the knowledge of the hidden things would later be revealed in the prophecies of the Spirit, because then all this was not yet written down, since the time had not yet come. From the beginning this is only available to the wise. (5) Subsequently the Savior explained the unwritten doctrine contained in the Scripture (ή τής έγγραφου ἀγραφος) to the apostles, and they handed it down to us, written in renewed hearts, as in a new book, by the power of God 1460. (132.1) The most intelligent of the Hellenes dedicated the fruits of the pomegranate to Hermes as a gift for the interpretation of speech. Speech, after all, hides a lot (πολυκευθής γόρ ό λόγος). (2.) It is said, for example, that Joshua saw Moses twice ascension, namely, once when he was lifted up by the angels, and again after he was buried with honors on the mountain in a cleft. (3) Jesus, along with Caleb, were taken up by the spirits and saw this on their way down. But they saw different things, since one fell faster, as if he had more weight, while the other, falling (as if he were lighter) after him, managed to see much more and conveyed this glorious event. 1461 This story indicates, I believe, that knowledge is not accessible to everyone, since one, as at the body of Moses, looks only at the body of the scripture, that is, the words and names, while the other, as if carefully watching Moses himself, carried up by the angels, comprehends the meaning of the scripture, that is, what is revealed behind these names. (4) Indeed, many cried to Jesus: “Son of David, have mercy on me,” and only a few knew that this was the Son of God, such as Peter, who praised Him, since His flesh and blood hid the truth not of Him, but of His Heavenly Father, 1462 clearly showing to those who knew that the Son of the Almighty is known not through His body conceived in the womb, but through the powers of His Father. (5) This means that the truth seems difficult not only to those who read only what is on the surface. It is also difficult for those who have devoted themselves entirely to knowledge. The story of Moses teaches that we will not achieve vision until our eyes see the radiance of truth itself, just as these two beheld the glory of Moses, and the Jewish saints saw the visions of angels. XVI. Gnostic exegesis of the Ten Commandments (133.1) Let us clarify what has been said with a brief Gnostic interpretation of the Ten Commandments. Symbolism of the numbers two and ten There is no need to prove that ten is a sacred number. And since the tablets (άι πλάκες) of the covenant are the creation of God (Ex. 32:16), then the elements of the world order must also be contained in them. The finger of God signifies His power, with which He created “the heavens and the earth.” (2) The two tablets should be understood as a symbol of heaven and earth, for the word and work of God inscribed in these tablets actually mean the creation of the world. (3) The ten words (ή δεκά λόγος), understood as an image of the heavens, include the Sun, Moon, stars, clouds, light, spirit, water, air, darkness and fire. These are the “ten words” in heaven. (4) The image of the earth consists of: man, domestic animals, reptiles, wild animals, inhabitants of the seas (fish and whales), inhabitants of the heavens (predatory and peaceful) and representatives of the plant world (fruit-bearing and wild). These are the “ten words” on earth. (5) The Ark of the Covenant includes human knowledge and divine wisdom. The two tablets are a prophetic reference to the two covenants (Old and New). (134.1) After all, they were mysteriously rewritten anew after ignorance was dispelled and sins were cleansed. The spiritual commandments are written down twice - separately for the governing part of the soul, and separately for the part subject to it (τω τε ήγεμονικω τω τε υπоκειμένω) 1463, because “the flesh desires the spirit, and the spirit the flesh” (Gal. 5:17). (2) But the decade is also present in man himself. Namely: five sense organs, the ability of articulate speech, reproductive ability, the eighth is the force breathed into it during creation (τό κατά τήν πλάσιν πνευματικόν), the ninth is reason (the guiding part of the soul - τό ήγεμονικόν 1464) and the tenth is the imprint that the Holy Spirit leaves in the soul of the believer. (3) The law (ή νομοθεσία) also seems to be directed to every part of the human body: eyes, ears, nose, mouth, hands and feet. This is how man was created. (135.1) The soul, and especially its guiding part, the mind, is not embedded in a person at birth and therefore is not included among these ten basic organs, thanks to which a person manifests his activity. Sensory ability is the most elementary and is the fundamental principle of human life. (2) Reason and reason are said to be present in the living organism, and the irrational part of the soul accompanies them. (3) Vital force, the beginning of nutrition, growth and generally all movement, is determined by the “corporeal spirit,” which is very mobile, penetrates through all sensory and corporeal [matter] and reaches the senses. (4) Selectivity is determined by the rational power of the soul and is the beginning of research, learning, and finally knowledge. However, the mind controls all these abilities. A person's life is directed by him and directed in a certain way. (136.1) Thanks to the “bodily spirit” we experience desires, rejoice, get angry, feel hunger and grow. Through it, plans and rational decisions are transformed into concrete actions. He moves the feelings, and the mind guides them. (2) Therefore, the commandment “thou shalt not covet” means: do not be a slave to the bodily spirit, but learn to control it. “The flesh lusts after the spirit,” acting unnaturally, but “the spirit lusts after the flesh,” directing man’s efforts in accordance with his nature. (3) Man is created in the image of God in this sense. After all, what is meant is not external resemblance to God. Like God, who created everything with the word, man, having become a Gnostic, is guided by reason in his actions. (4) The two tablets of the covenant pointed precisely to these two spirits: the created (which arose before the law) and the rational. (5) Sensual desires are determined by the mind and manifest themselves as bodily movements. Understanding 1465 arises from both. (137.1) The sensual is akin to feeling, the rational is akin to reason. Actions are reasonable and active. (2) The first of the Ten Commandments states that there is only one almighty God who brought His people out of Egypt through the wilderness and brought them to the promised land. It is also said here that through divine acts, divine powers are known, as far as possible, and leaving all man-made images, one should turn all one’s hope to this one God. Second (and third) commandments (3) The second word indicates that the great divine power (that is, His name, because it includes everything that is now revealed) should not be applied to created and vain things, created by man, which cannot be compared with the Being himself (ό ών). 1466 For He alone is equal to Himself and uncreated. The commandment to “honor the Sabbath day” (4) The third 1467 word indicates that God created the world and gave us the seventh day as a day of rest from the labors of this life. God Himself never gets tired, suffers or needs, but the body needs rest. 1468 (138.1) So, the seventh day is declared a day of rest, liberation from evil and preparation for the original (αρχέγονον) day, the day of perfect rest and true light, which truly illuminates and embraces everything. (2) On this day the heavenly (πρώτη) Sophia and gnosis enlighten us. The light of truth is the true light, devoid of shadow, inseparably dividing the Holy Spirit among all believers, luminously distributing everything in the order dictated by gnosis. (3) Following His instructions throughout our lives leads us to apathy. And this is true relaxation. (4) Solomon says that Sophia was born before heaven, earth and all things came into existence, 1469 therefore participation in her (I mean her power, not essence) reveals the knowledge of the Divine and human. (5) But since we have already mentioned the numbers seven and eight, let’s make a small digression. From eight we will move to seven, and from seven to six. The last of these numbers means Saturday, and seven is the number of creation. (6) Creation took place in six days. The path of the Sun from tropic to tropic takes six months, with the first half of the year coinciding with the beginning of autumn leaf fall, and the second with spring sunrise. (139.1) The embryo reaches development in six months, that is, within 180 days, and two and a half additional months, as the physician Polybius says in the book “On the Eighth Month” of 1470 and the philosopher Aristotle in his treatise “On Nature”. 1471 (2) Following the prophet, the Pythagoreans associated this number with creation and called it the perfect and mean even (μεσευθόν) or marriage number, since it is exactly halfway between the even numbers 2 and 10 and is located at an equal distance from them. (3) After all, marriage is a union of a man and a woman, and the number 6 is the product of the male number 3 and the female number 2. Indeed: twice three equals six. (4) In addition, there are six main directions of movement, namely, up - down, left - right, forward - backward, and from these all spatial transformations are composed. (140.1) The number seven is called “motherless” 1472 and childless, which indicates the Sabbath and is an allegory of peace. “They neither marry nor are given in marriage” (Luke 20:35). The number seven cannot be formed by subtracting from any one number of the first decade and adding to another, and this number itself does not form a single number of the first decade. (2) The number eight is the cube of 1473 and signifies the eighth fixed sphere located above the seven movable planetary spheres. It is also called the “great year,” the year of debt repayment. Christ as six and eight (3) The four of the Lord [and His three disciples] went up the mountain. Having been transformed, He became six, illuminated from all [six] sides by rays of light, revealing His true power, visible to those chosen ones whose eyes are able to withstand its radiance. The seventh was a voice that announced that this is the Son of God, and those who believe in Him find peace [eight]. Born in the flesh, He manifested Himself as the sign of the number six, in reality being the number eight, God clothed with power in flesh. 1474 He appeared before people as a man, hiding His real essence. (4) Likewise, the number six takes its rightful place in the number series, (141.1) but its letter designation, although it exists, is absent in the alphabet. (2) For some reason, this sign is not included in the alphabet and the sixth letter stands for seven (ζ), and the seventh letter stands for eight (ή). 1475 (3) man was created on the sixth day, and those who are faithful to this sign (τό τω έπισήμω πιστός) find peace. (4) The sixth hour also plays a special role in the implementation of the plan (όικονομια) of salvation 1476, since it is at this hour that a person achieves perfection. (5) Seven is between the numbers six and eight and is formed from six unit intervals. (6) The following words also indicate that seven glorifies eight: “The heavens proclaim the glory of God” (Ps. 18:2). The sound of our voice is a sensory image of these letter designations. Creation of the world cum tempore (7) But the Lord himself is called “Alpha and Omega, the beginning and the end,” “everything began to be through Him, and without Him nothing began to be.” 1477 The rest (ανάπαυσις) of God, contrary to the opinion of some, does not mean that he rests from his labors. After all, being Good, he cannot stop doing good, so it is ungodly to think like that. (142.1) Rest (καταπεπαυκέναι) this means that a certain and unchanging order is established for eternal times, and the whole creation passes from ancient disorder and “stops” in a certain order. (2) The sequence of the days of creation has a deep meaning, showing the significance of each individual thing. After all, although the entire universe arose at once, determined by a single plan, not everything in it is of equal importance. Things did not arise as the Demiurge spoke the words, but got their beginning immediately. (3) Something must be called the first principle from which everything else comes. However, it should be remembered that in reality everything arose from a single nature and was moved by a single force. After all, God’s plan is one and self-identical (έν μια ταυτότητι). (4) How could creation occur in time, if time itself arose along with the rest of existence? (143.1) The entire cosmos, animal and plant worlds are in accordance with the sevenfold cycle. There are seven powers - the first-born archotn angels. Scientists say that seven planets revolve around the earth, and the Chaldeans teach that human life is determined by cosmic sympathy, and they claim that by knowing these laws they can predict the future. But the constellation Pleiades also consists of seven stars, just like the constellation Bears, which is so important for determining the range of agricultural work and navigation. (2) The moon changes its shape every seven days. The first week it is half visible, in the second week the full moon appears, in the third week it decreases again to half, and in the fourth it disappears completely. (3) The mathematician Seleucus claims that the Moon has seven phases. Arriving, it first takes on the “month shape” (μηνοειδής), then becomes half a circle, and after that the full Moon. As it decreases, it goes through the same phases: half and quarter. (144.1) We will perform new hymns on the seven-tone forminx, - says the well-known poet, 1478 reminding us that the ancient lyre had seven strings. (2) The seven organs responsible for sensory perception are located on our head: two eyes, two ears, two nostrils and a mouth. (3) But Solon also says in the Elegies that the periods of human life are measured in weeks: Row of baby teeth boy naturally loses when he turns seven. When God ends the second week, he shows clear signs of 1479 maturity. At the age of seven he is still growing, his cheeks covered with stubble, the color of his skin changes. In the fourth term, everyone reaches their prime strength, showing all the signs of male valor. During the fifth week, it is time for a man think about marriage and procreation. By the sixth - the husband had decided on his plans, and doesn't want to waste any more time. By the seventh week his thoughts and speech are especially strong, as during the eighth. Fourteen more years. However, by the ninth, although he is still strong, His speech is no longer the same and his former prowess has weakened. If he has reached the tenth, the limit set by God, truly, inevitable death will overtake him not before his time. 1480 (145.1) On the seventh day the crisis of the disease begins, and on the fourteenth the organism (φύσις) begins to overcome its causes. (2) Hermippus of Berythium in his book “On the Week” gives countless examples proving that this number is sacred. (3) But the blessed David, addressing those who know the meaning of seven and eight, says wisely and mysteriously: “We will be as old as a spider. The days of our life will be seventy years, but for those who are able, eighty” (Ps. 89:9). But only the king can do this. (4) About the fact that the world was created, but not in time, the prophet says this: “This is the book of being, and everything in it that was created. On the day when God created heaven and earth" 1481. The expression “created” indicates an indefinite time, and “in the day that God created” should be understood as “in Him and through Him” He created, “without Whom nothing was made,” that is, without the active activity of the Son. Or, as David says: “This is the day the Lord has made: let us rejoice and be glad in it!” ( Ps. 117:24 ), that is, let us celebrate and praise God for the gift of gnosis that He imparted through Him. (6) “Day” is called the Logos, which illuminates all that is hidden. Through Him all creation came to life and saw the light. (7) But the Ten Commandments themselves, denoted by the letter iota (ι), are a symbol of his name - Ίησοΰς. (146.1) The fifth word is the commandment to honor father and mother. It is clear that it is God who is called Father and Master. Those who know Him are therefore called sons and gods. (2) Master and Father is the Creator of all things. The Mother is not the essence from which we are created, as some believe, and not the Church, as others believe, but the divine gnosis and Sophia, “the mother of righteousness,” as Solomon calls her. You should strive for it for its own sake. All that is good and holy is known through God through His Son. (3) The next word is about debauchery. He acts depravedly who, having abandoned the church and true knowledge of God, turns to impermissible and false doctrines, deifying creation or man-made images that do not really exist, and thus retreats or, better said, goes beyond the limits of knowledge. False doctrine in the eyes of the Gnostic is a whore, while truth is a lawful wife. (147.1) Therefore the noble apostle compares idolaters with those who associate with prostitutes. 1482 He follows the prophet in this: “They committed adultery with stone and wood. They said to the tree: you are my father, and to the stone: you gave birth to me" 1483. (2) The following is about murder. Murder is violent destruction. Therefore, the one who seeks to destroy the true word about God or about immortality, claims that the world arose without the help of Divine Providence or is eternal, just as he who plots something against the true doctrine (...) commits destructive things. (3) Next, consider the word about theft. Anyone who steals someone else's property commits a great injustice and deserves legal retribution. The one who appropriates divine creations to himself, who creates statues or paintings by means of art and claims that he himself created these animals and these plants, also deserves punishment. He who parodies true philosophy is also a thief. (4) Whether he is a farmer or the father of a child, his role is reduced only to insemination, while by the power of God this seed develops and improves and turns into a fruit, in accordance with its nature. (148.1) There is an opinion, shared by some philosophers, that the stars have the power to control development and change. Thus, those who affirm are trying to rob the Father of all of His tireless strength. (2) In reality, the stars, that is, the governing forces, are ordered to carry out everything necessary to maintain order, but in precisely the manner indicated to them by those who govern them. After all, they are moved by the divine Word, but the divine Power itself acts on everything in secret. (3) Consequently, anyone who decides that he understood the design of creation or created something on his own deserves punishment for his unworthy insolence. (4) The tenth word is about all kinds of lusts. Anyone who desires what is unlawful is guilty of this sin. One should not desire false things, or think that among created things, animate ones are able to act independently, and inanimate ones can generally be salutary or harmful in themselves. Of course, the statement that an antidote does not cure and poison does not kill is sophistry. (5) However, a plant or medicine in itself is useless, just like an ax if no one cuts with it, or a saw if no one cuts with it. (6) These tools in themselves are ineffective unless the worker uses them for their intended purpose. But the same role is played by the driving force (ή δραστική ενέργεια); directed by the universal divine providence, through the causes subject to it, it extends its effect to individual things. XVII. Theology and philosophy (149.1) It seems that the Hellenic philosophers, although they talk about God, do not know Him. Therefore, they do not worship Him the way God should be worshiped. Their philosophical reasoning, in the words of Empedocles, Like the popular belief that is on everyone's lips, spread by those who know little about it. 1484 (2) Just as the light of the sun, passing through a prism filled with water, is transformed into fire by this skilful device, philosophy, refracting the light of the divine Scriptures, captures a certain small part. (3) All living beings breathe the same air, but some in one way, and others in another. In the same way, many are in one way or another involved in the truth, or more precisely, in the word about the truth. (4) However, they do not reason about God, but rather express their own thoughts and spend their lives in search of what is convincing rather than what is certain. Imitation of truth does not teach, but only education. (5) We do not believe in Christ in order to appear [good χρηστοί] 1485, and we do not go out into the Sun in order to be seen. On the contrary, we need sunlight because it warms, and we became Christians in order to strenuously strive for beauty and goodness, because the Kingdom of Heaven is taken by force 1486, and royal perfection is the fruit that brings study, education and exercise. (150.1) It is obvious that anyone who imitates (something) has already formed a certain opinion or preliminary judgment about it. Having grasped (him), he ignites a spark in his soul through diligence and education, and this turns out to be the initial impetus that guides him along the path to knowledge. (2) On the contrary, he who does not have a preliminary judgment about a thing does not desire it and is not able to grasp the benefit that may follow from it. (3) The Gnostic imitates the Lord and, within the limits achievable by human nature, acquires certain qualities characteristic of the Lord himself and likening him to God. Truth in things and true judgments about things One who does not have knowledge is unable to measure (κανονιζειν) the truth. (4) Only by freeing oneself from all prejudices can one judge contemplative knowledge. Truth is simple and is, as they say, the same for intelligible and sensible things. (5) Knowing it, we are able to distinguish, for example, true painting from vulgar and sacred music from unrestrained. True philosophy differs from numerous “philosophies” and true beauty from counterfeit (το δεδολωμένον). (6) There is, therefore, a partially true thing, which is spoken of (κατηγορείται) as true, and a truth revealed in various ways in the things themselves (τήν αλήθειαν πολυπραγμονητέον), which is not reducible only to verbal statements regarding them. (6) The truth about God is not one thing, but many things. And the search for God himself differs from research “about God.” Generally speaking, the essence of a thing should be distinguished from its incidental attributes. (151.1) The statement that God is the master of everything seems to me sufficient. The “Lord of all” is spoken of here in the absolute sense (αυτοτελως), without any exceptions. (2) In accordance with the above, two ideas of truth must be distinguished: the truth of the thing itself and the true statement regarding it. The second actually comes down to eloquence and is characteristic of Hellenic philosophers, the first relates to the thing itself and it is this meaning that we barbarians are interested in. (3) It was not in vain that the Lord decided to take on a physical form. This was done so that none of those who praise the visible and marvel at beauty would turn away from what was said and turn to what should be left behind, thereby depriving themselves of the opportunity to comprehend the intelligible world. (4) Let us turn not to words, but to the meaning contained in the things themselves. Those who limit their understanding [to words only] 1487 and do not strive for knowledge do not believe the Word. They are like a raven that imitates human speech without understanding the meaning of the words. Rational perception is based on faith. (5) Homer speaks of “the father of all men and gods,” without knowing who this father is and in what sense. 1488 (152.1) Taking things is natural for one who has hands; one with healthy eyes sees the light. Likewise, one who has faith naturally achieves knowledge if he, having “laid a foundation,” begins to work and build on it “with gold, silver and precious stones.” 1489 (2) Such a person is not just going to change, but begins to act. He not only intends to achieve royal dignity, not in words, but in fact he strives for what he wants and really becomes a king, an enlightened one and a gnostic. (3) The good God, who governs all creation and desires its salvation, turned to the fulfillment of everything that followed, but first He granted it the most basic thing - existence. After all, everyone will agree that to be is better than not to be. Therefore, every thing was created and is now being created in accordance with its nature and is directed towards the limit most suitable for it. Philosophy as preliminary instructions (153.1) It is not surprising that philosophy was given by divine Providence as a preliminary education leading to the perfection of the teachings of Christ. (However, even here philosophy is convicted of having learned the true path from barbarian gnosis.) (2) If “every hair is counted” (Luke 12:7) and the most insignificant movement, then why should philosophy avoid this accounting? (3) Samson's hair was given extraordinary power 1490 so that he would understand that even all these useless sorceries (τά άποβλήτους τέχνας), which remain on earth after the soul leaves it, do not exist apart from the divine will. (4) Starting from the top, with the most important and main thing, Providence penetrates through everything else, like the “mirror” that “flowed down Aaron’s beard and to the very hem of his garment” (Ps. 132:2) (meaning the great High Priest, through whom everything came into being and without whom nothing came into being 1491), not to adorn the body, but as something extraneous to the people, like clothing. 1492 (154.1) Those of the philosophers who, through training and with the help of spiritual intuition (πνεύμα αισθήσεως) have achieved an understanding accessible to them, not partial, but characteristic of philosophy as the knowledge of all diversity in its integrity 1493, testify truthfully and modestly about the truth and, despite their heterodoxy, achieve understanding, thanks to divine guidance and his inexpressible kindness, which leads everyone to the best possible state for him, in accordance with his nature. (2) From Hellenic philosophy they move further to barbarian philosophy, and as understanding develops, they approach faith. (3) Having mastered the principles of truth, they acquire strength which enables them to advance further in their studies, and those of them who love to learn and strive for gnosis achieve salvation. (4) Scripture says that “spiritual intuition” (Ex. 28:3) is given by God to creative natures. And this is nothing more than understanding (φρόνησις), the contemplative power of the soul, which allows you to see the meaning of what exists and everything that follows it, to distinguish between similar and dissimilar, composite, uniting and separating, and to understand the goal to which it all strives. And this ability applies not only to art, but also to philosophy. (155.1) Why is the serpent called intelligent? (Gen. 3:1) Because evildoers are also able to see consequences, distinctions and coincidences and calculate the future consequences of their actions. (2) Thanks to such abilities, they manage to hide many of their crimes, because they do everything possible to hide their atrocities and avoid punishment. (3) Understanding manifests itself in various ways. Permeating the entire cosmos and human affairs, in each individual case it changes its name. In application to the first causes it is called pure thinking (νόησίς), in the case where reasoning is supported by evidence, it is called gnosis, wisdom and scientific knowledge (επιστήμη), in the sphere of piety (ευλάβεια), accepting the spoken word without any consideration and caring only about its execution, it becomes faith aimed at sensual things, isolating the most plausible from the whole variety of what seems reliable, it turns into a correct opinion (δόξα ορθή), as a set of practical skills it is called art (τέχνη), but in the case when, without a preliminary study of the root causes, based only on similarity or analogy, it makes an attempt to create or construct something, it turns into what is called an experiment (εμπειρία). (4) However, in its proper sense, the most important and guiding one, it manifests itself as the Holy Spirit, which is acquired through faith and the power of the [divine] will by everyone who truly believes. Arguments for the Divine Origin of Philosophy (156.1) For the above reasons, philosophy, as the most exact science, is undoubtedly involved in understanding. (2) Logical reasoning concerning intelligible objects, accompanied by distinction and ascent [from the particular to the general] is called dialectical. With the help of dialectics, true statements are substantiated and proven and difficulties are resolved. (3) Those who deny that philosophy came into this world thanks to God do not notice the dangerous conclusion that follows from this, namely, that God does not know all particulars and is not the cause of every good that manifests itself in individual things. (4) But since nothing came into being without the will of God, therefore, if he willed there to be philosophy, then it is from God. It was conceived in the form in which it exists for the sake of those who, without its help, could not escape evil. (5) God knows everything, not only the present state of things, but also the future awaiting each individual thing. Anticipating every movement, he “sees everything and hears everything” 1494, seeing every soul from the inside in all its nakedness, (6) in eternity, embracing with his thought every essence in all details, as in the theater, God observes each individual thing from above, from all sides and as a whole. (7) With one glance He comprehends the whole totality of things and each of them separately, and not just the sequence [of events] as they follow one after another. (157.1) Much of what is created in our lives by the power of human thought [in reality] arises having received an initial spark from God. (2) For example, health as the result of treatment, beauty of the body as the result of exercise, or wealth as the result of trade arose and exists thanks to divine Providence, but with human participation. (3) Consciousness (σύνεσις) also originated from God. Godly people voluntarily submit to the Divine will. Favorable opportunities (προτερήματα) 1495 are provided equally to the good and the evil, but only the good and diligent benefit from them, and it is for their sake that God created them. Divine power cares for the good of good people. (4) Moreover, God himself inspires the plans of righteous men. If the soul is directed towards God and His will reaches it, ministers are sent in each case to bring the message. (5) For hordes of angels hover over cities and nations, 1496 and sometimes some of them are sent to individuals. (158.1) The shepherd oversees his entire flock, but he pays special attention to those sheep that are the most conscientious, the best breed and the most valuable. (2) Such properties are possessed by born leaders and mentors, through them the power of Divine Providence is most clearly manifested and through their hands God accomplishes good deeds among people, manifested in all areas: in education, management or administration. And He always wants good in everything. (3) He therefore directs the efforts of those who are capable of doing good by their actions, promoting justice, peace, or the welfare of others. (4) Every good deed comes from virtue and is aimed at achieving virtue. Virtue is intended to contribute to the improvement of people or, in the case of those who have already achieved good, it is intended to help benefit from their natural qualities. It helps both in general and in each individual case. (159.1) How can one be so unreasonable as to believe that the devil, the creator of all disorder and injustice, is the author of philosophy, the manifestation of righteousness? (2) It is impossible to believe that he himself put into the hands of the Greeks the means for them to become good people and achieve participation in Providence and the Divine plan. (3) Let us repeat once again, it seems to me reasonable and legitimate if everyone has what is most suitable for him and everyone is given what best suits his abilities. (4) The lyre should rightfully belong to the cithara player, the avla to the auletus, and the good to good people. Beneficence by its nature is called upon to do good, just as fire warms and light illuminates. (5) Evil cannot give birth to good, just as light cannot give birth to darkness or cold to heat. (6) Evil cannot do good because its nature is evil and it blinds like darkness. Consequently, philosophy, as a promoter of virtue, cannot be the origin of evil. (7) It follows that this is not just a good creation, but also a creation that comes from God, because everything that is from God is given and received for good. (8) The benefits derived from practicing philosophy do not harm people. And if it was given by the best of the Hellenes, then does not this clearly indicate its source, Divine Providence, Which gives everyone what best suits his needs? (9) Therefore, before the coming of the Savior, the Jews were given the law, and the Greeks philosophy, but after His coming a common cry sounded - a call to unite into one righteous people, united by a common faith in the teaching of the Lord, the one God not only of the Jews and Greeks, but of all mankind. (160.1) We call philosophical knowledge that part of the truth which, although within certain limits, is achieved through philosophy. Everything good in art as art comes from God. (2) Just as skillful creation is the result of skillful action, so intelligent behavior is the result of understanding. Understanding is a virtue, and it is quite natural for it to know various things, but first of all those that actually belong to the sphere of wisdom. Wisdom is power, which is nothing more than the knowledge of the good of the Divine and human. (3) “The earth is the Lord’s and all the fullness thereof,” says Scripture 1497, indicating that all the good things available to people come from God. By Divine power and His authority these benefits are given to people in response to their requests. (4) There are three ways of helping and interacting with each other. The first way is close supervision (παρακολούθησις). Thus, the mentor guides the student in everything. The second method is a call to action by personal example (καθ ομοίωσιν), when another is invited to voluntarily follow the example set. In this way, the student acts together with the mentor, and both benefit from this. The third way is by indicating (κατά πρόσταξιν). In this case, the mentor no longer trains the student and does not personally set an example to follow, but only gives instructions to perform this or that exercise as already known to him. (161.1) The Gnostic, having received from God the power to benefit others, guides some with his instructions, calls others to action by his own example, and gives instructions to others leading to further education. And he himself receives the same instructions from the Lord himself. (2) Thus divine benefits reach people and become known to them thanks to the angels. After all, it is the angels, visible or not, who distribute the good that comes from divine power. (3) Any theophany is organized in this way. Sometimes power is “breathed” into the human mind and intelligence, sometimes it “puts” power into the soul or sharpens perception, pushing it to fulfill a plan, study or action. 1498 (4) Successes in imitation and likening are the most amazing and holy achievements and the most worthy of mention. (5) Examples of instruction by direction are the covenant of God, the law among the Greeks, and the recommendations of philosophy. (6) So, all the blessings of life come from above from the Logos, the omnipotent God, the Son, who reveals the Father and is “the Savior of all people,” as the apostle says, “and especially of all the faithful,” 1499, all those who are close to the Lord, who is himself close to the first cause and thanks to this closeness organizes and disposes of everything. XVIII. Conclusion: Hellenic Philosophy and Christian Revelation Greek philosophy as entertainment and relaxation for the Gnostic (162.1) The Gnostic is always occupied with the most important things, but in his spare time he is not averse to devoting his free time to the study of Hellenic philosophy, so to speak, “in the form of dessert for dinner” 1500. This does not mean at all that he allows himself to forget about the main thing; philosophy becomes for him, for the above reasons, a kind of addition to the main thing. (2) On the contrary, those who unnecessarily devote all their time to philosophizing and are overly carried away by sophistry and erism forget about what is necessary and paramount, truly chasing shadows and empty words. (3) It would not be a bad idea to attain knowledge of everything, but considering the fact that our soul is too weak and the experience it acquires is inevitably limited, it is wise to select for study the most important and best subjects first. (4) True science (επιστήμη), accessible only to the Gnostic, is reliable knowledge (κατάληψις), leading through true and correct reflection (λόγοι) to gnosis as knowledge of the first cause. It goes without saying that he who knows what is truth is able to recognize what is false. Philosophy gives knowledge, and since knowledge is valuable, it should not be neglected 1501 (5) Consider the following question: should we engage in philosophy and what are the consequences of doing so? If we say we shouldn't do this, what then? Then it turns out that we condemned it without even knowing what it is, but we cannot do this: before making a judgment about a thing, we should know it. Thus, it is necessary to engage in philosophy. The path from philosophy to theology (163.1) Having listened to what was said in the law and the prophetic books, the Hellenes should learn to honor the only God, the almighty pantocrator. Then from the teaching of the apostle they learn that “for us nothing in this world is an example (ειδωλον)” (1 Cor. 8:4), since nothing in this world is like God himself, which means that none of those statues that they honor is a [genuine] image. Soul essences have a form different from the one that the Hellenes are trying to give them. (2) Souls are invisible, and not only the souls of rational beings, but also of irrational animals. Bodies never become part of the souls themselves, but rather are organs, habitats or vehicles (οχήματα) 1502, or are used by souls in some other way. (164.1) But even these organs cannot be copied exactly: they are images no more than, for example, a drawing is an image of the visible Sun, or a rainbow drawn in pencil represents a sunbeam. (2) Having left their idols, they must again listen to the Scripture: “Unless your righteousness exceeds the righteousness of the scribes and Pharisees” (Matthew 5:20), which amounted only to the renunciation of all evil, and if you do not learn, along with such righteousness, to also love your neighbors and do good deeds, then you will not see royal dignity. It is this kind of righteousness that distinguishes the Gnostic. (3) Only the one who thinks with his head, subordinating his bodily movements to the guiding force, and has reached the heights of faith, that is, gnosis, thanks to which everything sensory is known, confidently moves towards his cherished goal. (4) Concerning the primary importance of gnosis, the apostle says the following, addressing his words to those Greeks from Corinth who are able to understand this: “I hope that when your faith is strengthened and the spread of our canon among you is expanded, we will be able to begin to preach the Gospel beyond your borders (έις τα ύπερέκεινα ύμών εύαγγελίσσασθαι)" 1503, referring not to the local spread of his preaching (after all, he says that faith reached the borders of Achaea, (165.1) and the Acts of the Apostles says that he preached in Athens 1504), but the fact that gnosis as the limit of perfection of faith surpasses the elementary instructions that reveal the beginnings of the teachings of the Lord and the church canon. (2) Therefore he says further: “Because I am unskilled in words, it does not follow that I am devoid of knowledge” 1505. The Divine Origin of Christian Doctrine Let those of the Hellenes who assure us that they know the truth answer the question: how do they know it? They will not be able to say that it is from God and will be forced to admit that it is from people. (4) 1506 Some, further, will boastfully say that they first reached all this themselves, and only then learned, others will admit that they learned this from their own kind. (5) But on what basis can we trust human teachings about God? Man is unable to express the truth about God, the weak and mortal - about the beginningless and indestructible, the creature - about the Creator. (166.1) Being unable to tell the truth about himself, how can he say it about God? After all, just as the power of God exceeds human powers, so His speech (λόγος) is incomparably stronger than human speech. Human speech cannot express God himself, but only say something about Him and His Word (Logos). (2) Human speech is too weak to express God himself. I do not mean His name (both philosophers and poets talk about God and call Him) and not His essence (this is simply inexpressible), but His power and His works. (3) But even those who study from the Divine Teacher himself, with difficulty attain ideas of Him, by the grace which is given them in addition to their desire to know; they know the will through the will, and the Holy Spirit by the power of the Holy Spirit, “for the Spirit searches the depths of God, and what is given to spiritual people is not accessible to natural people” (1 Cor. 2:10, 14). (4) The wisdom that we have learned from God is the only one, from it flow all the sources of wisdom leading to truth. (5) The coming of the Lord to men in order to teach them has been indicated by thousands of signs, harbingers, omens and forerunners since the beginning of the world, in words and deeds. They revealed when He would come and how, and what signs would indicate it. (167.1) His law and prophets had long foretold Him, the predecessor pointed to Him openly, and the preachers taught mysteriously about the manifestation of His powers. The Universality of the Christian Revelation (2) […] (The philosophers) transmitted their teachings to each other, and not to everyone. So Socrates taught Plato, Plato Xenocrates, Aristotle Theophrastus, Zeno Cleanthes, spreading the teaching only within their school. (3) The words of our Lord did not remain only in Judea, like philosophy in Greece, but spread throughout the entire ecumene, convincing both Greeks and barbarians, addressing all peoples, the inhabitants of every village and city, turning every house and every individual inhabitant to the truth, not excluding the philosophers themselves. (4) Every time any ruler prohibited philosophy, it disappeared, but our teaching from the very beginning was prohibited by kings and tyrants and persecuted by all kinds of archons and lords, together with their servants and countless ill-wishers, who oppose us and strive with all their might to destroy us. (5) But the teaching only flourishes more: it does not disappear, like human opinions and short-lived gifts. (A divine gift cannot be short-lived.) He remains both persecuted and, as the prophecy says, doomed to persecution to the very end. (168.1) Plato says this about poets: “The poet is bright and holy, he does not compose anything until he is inspired and loses his temper.” 1507 (2) Democritus echoes him: “Everything composed by a poet with enthusiasm and with the participation of the Holy Spirit is beautiful.” 1508 We all know what poets usually talk about. (3) Are not the prophets of Divine omnipotence, living instruments singing with the voice of God, worthy of even greater wonder? (4) By making a statue (άνδριάντα 1509) of the Gnostic, we showed what he was like and depicted in general terms the greatness and beauty of his character. It remains for us to show his way of contemplating natural phenomena (οποίος γάρ κατά θεωρίαν ev τοίς φυσικοίς). But we will talk about this later in connection with the doctrine of the creation of the world. Helicon is a mountain in Boeotia, the famous habitat of the muses. Fr. 5 DK (translated by A. Lebedev). Il. VI, 147–8 (hereinafter, trans. Gnedich). Archiloch., fr. 5 Diehl (127 West). Cratinos, Lacones Fr. 95 CAF. Archiloch., fr. 73 Diehl (110 West). Il. XVIII, 309. Ἐνυάλιος - war, god of war, either identical to Ares, or a deity different from him. Apparently an inaccurate quotation from Homer (Il. VII, 101–102); Archiloch., fr. 57 Diehl. Euripides, fr. 367 Nauck-Snell (TGF) Epicharm., fr. 298 Kaibel (CGF). Solon, fr. 5, 9 Diehl (6 West). Pherecydes, fr. 4 Kern, fr. 2 DK. Eriphyle, fr. 198 (fr. 47 Gasparov). Aleadai, fr. 84.2 (fr. 391 Gasparov). The full text is as follows: A: Do you really consider the bastard legitimate? In: Every valiant man is born lawfully (translated by M. Gasparov). Unknown place. None of the tragedian's works are attested under this title. Cf. Hippol. Pr. 432, 2 (Stahlin, ad loc). Minos, fr. 374. As in the previous case, this is the only known fragment of this tragedy. Solon, fr. 1, 1 Diehl (13, 1 West). Panyassis, Heracleia fr. 14,1.5 Kinkel, 19, 1.5 Bernabe (cf. V. J. Matthews. Panyassis of Halikarnassos: Text and Commentary. Leiden, 1974, p. 76). Menander, Πωλούμενοι, fr. 345 Πωλούμενοι. Antimachos, fr. 1 Kinkel. Wed. Agias Troezenius, Nostoi, fr. 8 Kinkel (8 Bernabe). Hesiodus, Opera et dies, 702–3 (trans. Veresaev). Euripides, Antiope, fr. 196.4–5. Diphilos, fr.118 CAF (II). Poseidippos, fr. 30 CAF (III). Diphilos, fr. 88 CAF (II). Euripides, Alc. 1159–60 (translated by I. Annensky). Theodectos, fr. inc. 16.3 TGF. Bacchylides, fr.25 Snell. Moschion, fr. inc. 10 TGF. Aristophanes, fr. 600 CAF. Euripides, Hippol. pr., fr. 431 (Cf. Stob. Flor., 63, 25, where this fragment is attributed to Sophocles). Xenophon, Cyroped. V 3, 9. Euripides, Thelephos fr. 719. Orpheus, fr. 230 Abel; 226 Kern (fr. 111 Lebedev). Heraclitus, fr. 36 DK (66 Marcovich). Athamas, cf. Thesleff, Introduction p. 11. This is the only surviving fragment from the works of a Neo-Pythagorean from Poseidonia. Empedocles, fr. 6, 1; 17, 8; 21, 9 DK (150, 31, 124 Bollack). [Plato] Antioch., 367 b-c. Menander, Δίς εχαπατών, fr. 111 Koerte. Euripides, Oinomaos, fr. 574; Phoenix, fr. 811. Hypereides, fr.195 Blass-Jensen. Isocrates, Panegyricus, 141. Andocides, De pace (III), 2. Theognis, 119–124 (translated by V. Veresaev). Medea, 516–519 (translated by I. Annensky). Hypereides, fr.196 Blass-Jensen. This saying is from Herodotus I, 155. Ant. 911–912 (translated by F. Zelinsky). Theopompus, fr. 69 CAF (I). Thucydides, I 73.4; Demosthenes, De cor., 208. Cratinos, fr. 185 CAF (I). Andocides, De myst. (I), 1; Lysias, fr.70 Scheibe; Aeschines, Ctesiph., 1. Demosthenes, De fals. leg, 1; Philinos, fr.4 Sauppe (Fr. Orat. Att. III). Isocrates, Aegineticus (XIX) 31; Lysias, fr. 84 Scheibe. Theopompus, FGrH 115 F 287. Epicharm., fr. 25 DK (translated by A. Lebedev). Hippocrates, Aphor. I,2 (I 458 Littre); Euripides, fr. 917. Il. VI, 488; Demosthenes, De cor., 97; Orat. Att. II p. 167. Herodotes, VI, 86; Aristophanes, fr. 691 CAF (I); Parmenides, fr. 3 DK. Philemon, fr. 138 CAF (II). Phanocles, fr. 3 Diehl; fr. 2 Powell p. 108. Empedocles, fr. 117 DK; Euripides, Chrysippos, fr. 839, 12–14. Plato, Rep. V 457c; Euripides, Protesilaos, fr. 653. Euripides, Phoen. 554; Epicurus, fr. 476 user. Aristophanes, fr. 899 CAF (I); Epicurus, fr. 519. Il. XVII, 53; Orpheus, fr. 188 Abel, 206 Kern. Orpheus, fr.45 Abel, 149 Kern; Od. IX, 372. Hesiod, Melamp. fr. 164 Rzach; Musaeus, fr. 7 DK. Apollodor., Bibl. III, 12, 6, 9 sq.; Pausanius, I 44, 9. Empedocles, fr.111, 3–5 DK (fr. 12, 3–5 Bollack). Plato, Symp. 201 d; Leg. I, 642 d. Aristobulus.Eusebius, Prep. Euang. VIII 10, 12–17. Plutarchus, De defectu oraculorum (Mor., 419 e). Wed. Philo, De decalogo, 33–35. Perhaps the clepsydra is a water clock. Στολιστής, ιερόστολος - in charge of priestly robes and various ritual objects, etc. Wed. Plutarchus, Vita Alex., 64. Kerygma Petri, fr. 2–5 Dobschutz (TU XI, 1, S. 18–22); cf. Hildenfeld, Nov. test. extra can. rec. IV, p. 60–62. Origen (Comm. in Io. XIII, 17) repeats the same idea. Wed. Πράξεις Παύλου; Dobschutz (TU XI 11, S. 123–127). Kerygma Petri, fr. 6 (TU XI 1, S.22). Wed. Job. 28:22: “Abbadon and Death say: only with our ears have we heard the rumor about her” (translated by M. I. Rizhsky). Hermas, Similitudines IX 16, 6. Kerygma Petri fr. 7 v. Dobschutz (TU XI, S. 22). Kerygma Petri, fr. 8; Wed. Acts 3:7, 17:30. That is, a clean and edible animal is Leo. 11:3. ενεργητικόν. Sylburgius suggests reading ενεργετικόν beneficent. Wed. Aristoteles, fr. 193 Rose. Kerygma Petri, fr. 2 Dobschutz. Ps. 118:125, 118:66, 147:9. The accepted translation of this passage in the Synodal edition is as follows: “He did not do this to any other people, and they do not know his judgment.” Sext. Emp., Pyrrh. Hyp. I, 12. Clem. Rom., I ad Cor. 48, 5–6. Wed. Origen., in Exod. XI, 6: “One should not immediately reject a teaching just because of the name of the author.” επίμικτός (added, mixed) in the manuscript. The reading επίκτητός, however, was accepted by most publishers as less ambiguous. Wed. Life 15:5; Philo, Quest. in Gen. III 3; Strom. V 8 sq. (where Clement repeats this idea). Wed. Plato, Rep. VII 534 e. Wed. Philo, Quaest. in Gen. I 91. See also: Nicomachus, Introd. Arithm. II 9.3; Jamblichus, In Nicom. Arithm., P. 75, 11–15 Pistelli. The arithmetic sequence will be the numbers 6 – 9 – 12, the geometric sequence 6 – 8 – 9 – 12, and the harmonic sequence 6 – 8 – 12. Aristoxenus, fr. 84 Wehrli. According to this author, there were three musical styles: εναρμονικόν, διάτονον, χρωματικόν. See: Aristoxenus, Elementa rhythmica, ed. L. Pearson (Oxford, 1990). Terpander, fr.1 Bergk (Fr. 1 Diehl, Anth. Lyr. II 2). Wed. In. 1:17; Prem. 9:17–18. MS: συνα΄λογοι λόγου τοΰ κυριακοΰ. Correction suggested by O. Stahlin: εισιν αλογοι κτλ. The expression is borrowed from Plato, Theaet. 176 b. This and the following statement cf.: Chrysippus, fr. mor. 110 Arnim. Expression from Plato's Crito (Crito 48 b). τετράγωνος, cf. Plato, Protag. 339. The “square” number, quaternary, is a symbol of perfection and includes the entire set of ten numbers: 1+2+3+4=10. Heb. 1:1 ; Eph. 2:14, 4:13. I'm saving the MS reading. What Clement said here apparently corresponds to his words about the “gravity of sins” that destroy the soul in a world cataclysm (Strom. VI 52, 1–2, supra). O. Stahlin offers a correction: “...not yet leaving the flesh...”, based on 75, 3 (supra). Wed. Ps. 1:4; Is. 40:15. I save reading the manuscript. Hoschel (based on a parallel passage in the Sacra Parall.) suggests a reading παρ όλον. The meaning of the passage in this case is: “... to use without knowing why it is needed in all (?) life.” Unknown author, Adesp. 104 bPLG. Wed. Matt. 16:26 ; Mk. 8:36. ενοφθαλμισμός - “glazing”. This section in many ways parallels the beginning of the fifth book of Strom and is a brief repetition of what was said there, so the reader is recommended to turn to Strom again. V 6, 1 sq. Wed. Aristoteles, Anal. Prior. II 27 7 a 7–10. Wed. Cicero, De inventione rhetorica, I 24, 34. Wed. similar reasoning in Strom. V 6, 1. Wed. Strom. V 84, 1; Plato, Tim. 40 d-e. This section largely follows what has already been said in the ninth chapter of the fifth book (Strom. V 56, 3 sq.). Generally speaking, this topic, as we have seen, is our author’s favorite hobby. On phronesis, see below Strom. VI 155, 3–4. A similar definition, almost verbatim cf. Tryphon, Περι τρόπων, VIII, p.750, 9 f. Walz. Κήρυγμα Πέτρου, fr. 9 E. von Dobschutz. Wed. Tryphon, Περι τρόπων VIII p. 728, 12 ff. Walz. Apollodorus, Bibliotheca I 7, 2, 6. Clement says something similar several times in other places (Strom. I 102, 3; 136, 4 etc.) The Gnostic life and the portrait of a true Gnostic are described to the smallest detail by him in the seventh book of the Stromata. Hermas, Visiones II 1, 3 sq. Wed. with Valentine's statement above (Strom. VI 52, 3). Wed. Josephus, Antiquitates Judaicae IV 8, 48 (A. Resch, Agrapha, p. 302 f., n.13). As O. Stahlin notes, this analogy may go back to Philo of Alexandria (Quis rerum div. heres, 167). This terminology goes back to Plato. Plato's “helmsman of the soul” is further translated as reason. κατάληψις - understanding, grasping. That's what the text says. However, we are talking about the fourth commandment: Ex. 20:8. As the comparison with Eusebius shows, Prep. Evang. XIII 12, 9–12 this passage is an excerpt from some work of Aristobulus. Pseudohippocr., I, p. 444 Lipsius. Aristoteles, fr. 282 Rose; cf. Aetius, Placita V 185 Diels (Dox. Gr., p. 429). Wed. Philolaus, fr. 20 DK. Θεός εν σαρκίω τήν δύναμιν ενδεικνύμενος, cf. Irenaeus, Adv. Haer., I 14, 6. This refers to the digamma (Ϛ), denoting the sound [w], not preserved in classical Greek, but present in the ancient language. Digamma is a letter designation for the number six, and is also used in manuscripts as a ligature to write the combination [στ]. Terpander, fr. 5.2 Diehl (Anth. Lyr. Gr. II p. 5). MS: σπέρματα, corrected based on the text of Philo: σήματα. Solon, fr. 19 Diehl (27 West). Life 2:4 : αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν Wed. Gal. 5: 19; Col. 3:5. Empedocles, fr. 39, 2–3 DK. Added by O. Stahlin as an addition necessary for the coherence of the text. 1 Cor. 3:12 ; Wed Strom. V 26, 3. This argument about faith as the basis of knowledge repeats the argument of the first chapters of the fifth book of the Stromat. Obviously, “philosophy” is meant as something extraneous to the “body,” that is, the people of Israel. άλλα την αύτοτελως ϕιλοσοϕίαν πολυπραγμονϖσι Probably Hom., Il. 3, 272. Wed. Chrysippus, fr. mor. 673 Arnim. As O. Stahlin notes, Clement uses Homeric terminology here. Wed. Il. 10, 482; 17, 570; 5, 1–2. Perhaps Pindar's saying: fr. 124 c Snell. For a similar argument, see Aristoteles, fr. 51 Rose. Wed. 2 Cor. 9:2; Acts 17:16 ff. Numbering error in Stahlin edition. Wed. Plato, Ion 534 b. Plato says here that the poet is “light (or light), winged and holy.” Wed. Plato, Rep. II 361 d.