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THE DISPUTATION MITH MANES. 339tho Egyptian raco mingling With the people of Moses, whenthat peopte Was under his rule in the deseri; and when Moses had taen his position on the mount, With the purposeos receiving the laW, the impatient people, I do nos mean
in accordanee With their ancient custom of Worshippingidola, mith tho notion stat by such means they might secure thomselves against mer haring to pay the proper penalties sortheir iniquitios. Thus were they altogether ignorant of the strengis of their sin. But When Moses returned hom themount and Dund that oui, he issued ordera that those meninould be put to death With the a ord. From stat occasion a beginning Was made in the correct perception os the strength os sin on the part of these persons throno the instrumentali of the law of Moses, and sor that reason thela. has been cassed the strengia os sis. 32. Moreover, as to this Word Which is Written in tho Gospei, are of your sather the devit, ' and so sorth, wo su in brief that there is a devit Worhing in us, Whose iam it has Men, in the strenph of his own Will, to mae usliko himself. For ali the creatures that God made, He mademiγ good; and He gave to every individual the sense of De Will, in accordanco Mith Whicli standard He also institutod the law of judgment. To sin is ours, and that me sin not is God's gist, as our Wili is constituted to choose either to sin ornot to sin. And this you doubfless understand weli enough
Thia is one of thoae passagea in Which Wo detect ino tendency of many ol ine early sathera to adopi tho peculiar opiniona es ino JeWishrabbis on dissiculi minis of Scripture. See iam the Disputation between Theophilus of Alexandria and the Jew Simon, G. 13. In accordance miththe opinion pro unded hero is Archelaus, me find, lor iustance, in ine Memoth Rabba, p. 157, col. 1, that the maring of the goiden calf is Meribed to tho Egyptian proselates. Me the note in Migne.
' Tho tot is in quo nec scelerum poenas aliquando rependeret.
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one of them might stili pass by the law of judgment. And
sought their felicity in intercourse With tho daughters of men,' and thus brought on themselves tho merited amard of the punishment of sternat fire. And that angol who mascast down to earth, finding no surther admittance into any of the regions os heaven, no faunis about among men, deceiving them, and luring them to become transgressors liho himself, and even to this day he is an adversary to the commandments of God. The Oxamplo os his tali and ruin, however, Will not bo followed by ali, in much as to each is given liberw of Will. For this reason also has lis obtainedilis name os devii, because he has passed ovis hom theheavenly places, and appeared on earth as the disparagor of
gave the commandment, the Lord Jesus Himself said to the
Line T. 18.* Wo havo another instanco hero ol a charaeteriatio opinion es the Jovish rabbis adopted by a Christian sathori Thia notion M to thointermuras of the angula vitii the dauctura of men mas a current interpretation among the Je a from the times of Philo and Josephus, and waa solio ed in mholo or in pari is Tertullian, Justin, Irenaeus, Clemens Alexandrinus, Athenagoras, Methodius, Cyprian, Lactantius, etc. Conauit the noto in Migne.' We inve the above M a possibis rendering. Rouin, ho ore, under- standa tho matter othemiae. The texi is, Dalii vero in felicitato hominum filiabus admisti a dracono amicti,' etc. Muth tahea tho phrase infelicitate M - adhuc in statu felici existentea: ' so that the sense
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measum os reason as Weli as os piety. For every creature, momoveri has iis oWn order; and there is one order for thohuman race, and another sor animais, and another for angeis. Furthermore, them is but one only inconvertibio substance,
ibo divine substance, eternat and invisible, as is known to all, and as is alio bomo out by this Scripture t No man hathaeen God at any time, save the only begotten Son, whicli is intho bosom of the Father. ' All the other creatures, consequently, are os necessity Visible,- Such as heaVen, earth, sea, men, angeis, archangeis. But ii God has not been seon byany man at any time, What consubstantialiu can thero bo tWeen Him and those creatures Τ Ηenco me hold that allthings Whata ver have, in their severat positions, their omnproper substances, according to their proper Order. Gu, ontho other han allege that every living thing Whicli moves is made of One eae uno, and yοu au that every object has received liko substaneo from God, and that this substaneo isca ble of sinning and of being brought under the judgment; and you ars unWilling to accepi the Word Whicli declares that
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342 TNE REMAINS OF BIS P ARCHELAUS tho devit Was an angel, and that he teli in transgression, and that ho is not of the samo substanco Min God. Logically, you ought in do aWay With any alloWance of the doctrino ola judment, and that Would maho it clear Which of us is in error. Is, indeed, tho angel that has been created by Godis incapabis ot salsing in transgression, hoW can the foui, as
33. The ju es sata: Ho has given demonstration enouo of tho origis of tho devit. And as both sidos admit that
λ ne sense is obscuro here. Tho texi runs, Interimere debea judicii ratione ut quia nostrum fallat appareat.' Migne promam to madrationem, as u the idea intended mas this: That, consistently vita hiareamnino, Manes ouot not to adit the laci es a judment, beea sine notiona ho Ma propounded on the subject of men and angela are notreconcitabis With such a belles. It thia can be acceptin M the probabis meaning, then it mouid mem that the me of the Verb interimere maybo duo to tho laet that tho Grea tot gavo ἀναιρῶν, bet ein tho mo Aenses of Which in to hill and to remove the translator dia not co rectly distingulis. Muth, hoWever, promam to read interimi, tising itas equivalent to condemnari, so that the idea might bo - on ali principies es mund judment you ought to be condemned, est.' The codex reada simply, Dei servare mandata. Wo may adopt
esther Dei non seruare mandata, M above, or, Dei servare via non Bereare
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admission that every individuat is ahown to havo fre Wili; and sines this is bronot clearly out, there can bo no doubtthat every individual, in the exercise of his οὐ properpo er of Will, may shape his co se in Whateor direction ho
Thia appo a se bo tho generia sense of the very corrupi Passage, Quo videntur ostenso nulli dubium est unusquisque in quamcunque elegerit partem propria usus arbitrii potestato.' In Migno it is amendod thus: Quo evidenter ostenso, nulli dubium eat, quod unusquisque in quamcunque elegerit partem, propria usus fuerit arbitrii potestate.' Adopting tho emendation, at a Deo bonus, ut ameris, mendacem eam dixisti Jesum.' In tho Codex Casinensia it standa thua: sic a Deo bonus ut as mendacem emo dixisti Jesus.' But Muth mould sub
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344 THE REMAINS OF BIS P ARCHELAUS is meant by this expression, tho sather of the devii I
he might also mahe a pariner in his oWn Wichedness. No as long, indeed, as man was not yet existent, the devit Wasnover called either a murderer or a tiar together With hisiather. But subsequently, When man had Once been made,
and when further he had been deceived by tho devirs lies and crastiness, and when the devii had also introduced him- soli into tho body of the serpent, Which Was the most sag ctous ot ali sto beasis, then from that timo tho davit Wascalled a liar together With his sather, and then' also thoeurse Was madΘ to rest not only on himself, but also on his father. Accordingly, when the serpent had received him, and had indoed admitted him .holly into ita o- Ming, it Was, as it Were, rendered pregnant, for it boro the burdon o the devit's vast wiehednem; and it was liko ono mith child, and undor the strian os parturition, as it fought to deci the agitations ' of his malignant suggestions. For the serpent, grudging the glory of the fidit man, made iis Way intoparadise ; and harbouring these palns of parturition in itfeli doneeptis in se doloribus), it hegan to produce mendacio adhesses, and to generate death sor the men who had Men
There ara some Worda deficient in thia sentenoe. The teri reada, Manes dixit: dico: et adjecit, Omnia qui conditor est vel Creator aliquorum pater eorum . . . . . condiderit appellatur.' It is pro sed to supply jam besore dico, and quae belare condiderit. Reading et essetum for the ut essectum os the codex. R Or it may cogitationa,' reading cogitata lor agitata. Disjtigod by OOQ e
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o devit, hoWever, Was not able to manifest himself completely throuo the serpent; but he reserved his perfectionfor a time, in order that he might demonstrato it through Cain, by Whom he was generaled completoly. And thus throuo the serpent, on tho one hand, ho displayed his hypocrisies and decetis to Eve; While through Cain, on theother hand, he effected tho beginning os murder, introduc-ing himself into tho fimuings of the fruita,' which that man administered so badly. From this the devii has been milia a murderer Dom the beginning, and also a liar, because ho deceived tho parties to Whom he said, shali bo asgods for those very persons Whom ho salsely declared
and boro him, and brought him sortii in the liot of dan is constituted the devit's fidit sather; and Cain is mado his second father, Who through tho conception os iniquities produced palns and parricide: tor truly the taking of life was the perpetrating oi iniqui , unrighteousness, and impiety alltogether. Furthermore, ali Who receive him, and do his lusis, ars constituted his brothers. Pharaoli is his fathor inperfection. Every implous man is mado his sather. Judas came his fallier, since he conceived him indeel though hemis reiod: sor ho did not present a perfeci parturition there, sinco it Was reatly a greater person Who mas assailed throughJudaes; and consequently, as I say, it proved an abortion. For just as the woman receives the man's seed, and there also comes sensibis of a datly gromth Mihin her, so also did Judas mine datly advances in evit, tho occasions for ibat
ita increment Was thest, for ho purioined the moneys whichwero deposited in the bag. Ita ollapring, momoVer, consisted os vexations, and compacts With the Pharisees, and tho scandalous bargain sor a price; yet it Was the abortion, and not tho blath, that Was witnessed in the horrid nooso by
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exercises, ii ons gela tho subject-matter hom the master, and then creates and produces the wholo Mis of an orationis himself, he is inid in be the author of the compositions towhich ho has thus oven blath; so he who has tam in any littis leaven os suil hom tho primo erit, is os necessi called the fallier and procreator ol that miched ono, Who hom theboginning has resisted the truth. The case may be the fame, indoed, with those Who devoto themselves to viriue; for I havehoard tho most vallant men say to God, For Thy sear, o
in pain, and have brought sorth tho spirit os salvation.' And so those, ino, Who conceive in respect of ths fear of the wiched one, and bring sortii tho spirit os iniquity, must needsbo called the sathers of the fame. Thus, on the me hand, they aro called sons of that Wiched one, so long as they are
deliberaled in such a spirit mith their own hearis, and whilotheir Wiched devices mere made charge te upon translatis in so themselves, Judas, as the head os ali tho erit, andas the person Who carried out their iniquitous counseis to
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THE DISPUTA NON MITH MANES. 347
stela consummation, Was constituted tho father of tho crime, having received at their hands the recompense of thir pieces of silver sor his implous crueity. For aster tho sop
nee in aliquo remoratus , in the space of Ono year restored
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whose testimony Wo also bellevo when he says, Unto moonly is this grace given V mihi autem soli, etc. . For thisis he who formerly Was a persecutor os the church oi God, but Who aster Warda appeared openly before ali men as afaithsul minister of the Paraclete ; by Whose instrumentali
largem os His gisis has come. For Which of us could havis hoped that Paul, the persecutor and enemy of the chureli, Would prove ita defender and guardian and not thalalone, but that he Would beeome also ita ruter, the founderand architect of the churchesi Wherelare aster him, and after inose who were With Himself-that is, the discipies moare not to look for the advent of any other such , accordingto the Scriptures; for our Lord Jesus Christ says of this Paraclois, He shali receive of mine.' ' Him theroforo Heselected as an acceptabio Vesset; and Ηe sent this Paul in us
ctete, could not come into any other, but could Only come uponthe apostles and the sainted Paul. For he is a chosen vesset,' Ho says, unto me, to bear my name beiore hinga and the
Relerring probably to Heb. i. 3.' Migne gives this sentence as a direct statementi We adopi the interrogative form With Muth. . Eph. iii. 8.' John xvi. 14.β Tho texi retas, quem misit ad nos Paulum in Spiritus influxit Spiritus,' etc. Wo adopi the emendation, quem misit ad nos Paulum in Spiritu. Influxit Spiritus,' etc. Roussi summis, Paulum cujua in spiritum influxit Spiritua thia Paul, into Whoae spirit the Spirit Was