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by us, to bo the fidit movement toWards salvation; aster Whichfear, and liope, and repentance, advancing in company With temperancε and patience, lead us to love and knowledge. Rightly thereiore, the Apostle Barnabas says, Frona thoportion I havo received Ι have dono my diligence to senil
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to tho Gnosti ' as respiration to him that lives in this Woridis to Ese. And as without the four elements it is uot possibieto live, so neither can knowledgo be attainin Mithout faith. It is then the support of truth.
THOSE, Who denounce sear, assail the law; and is the law,plainly also God, Who gave the laW. For these three elements are of necessity presented in the subject on hand: the ruter, his administration, and the resed. Is, then, according to hypothesis, they abolish the laW; then, is necessary consequenc' each one Who is led by lust, courting pleasum, must neglect what is right and despiso tho Deity, and feari styindulge in impiety and injustico together, having d hedaWay from the truth.
turbation os mind. What sayost thou And how can this dofinition bo any longer maintainta, seeing the command-ment is given me by the Word But the commandmentiorbids, haning sear over tho head os inose who have i currod ' admonition sor their discipline. Fear is not then irrationat. It is therofore rationat. ΗΟ could it be other se, exhorting as it does, Thou shalu nothili, Thou Hau not commit adultery, Thou shalu not aleat, Thou stati not beoer false witness f But is they mill quibbloabout the names, let tho philosophere term the fear of tholam cautious fear, εὐλάβεια,) Whicli is a shunning ἔκκλισις)agree te to reason. Such Critolaus of Phasela not inaptly called figliters about names ονοματομάχοι). The commantiment, then, has atready appeared fair and lovely even in thohighest demee, When conceived under a change of name.
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things which hold an intermediate place between virtve and Vice, such as poVer , disease, obscurity, and humbio birth, and the like, theso things civit lans hold sortii, and ampinised for so doing. And thoso of the Peripatetic school, who introduce threo hinds of good things, and thinh that
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of the one, and to command to fhun the other. Now tho apostle, Whom they do not comprehend, said that by the lanthe knowledge of sin was manifested, not that hom it it derivediis existunce. And how can the law be not good, whicli trains, Whicli is gi ven as the instructor παιδαγωγος) to Christ,y that being corrected by sear, in the way of discipline, in order tothe attainment of tho persection whicli is by Christi Ιwill not,' it is sald, tho death of the sinner, as his repent-
HERE tho sollowors of Basilides, interpreting this expression, say, that the Prince,' having heard tho speech os
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his ammement mas called fear, Which bocamo the origin ofmisdom, Whicli distinguishes classes, and discriminates, and Periacis, and restores. For not the world alone, but also thoelection, He that is over est lias set apari and sent fortii. And Valentinus appears also in an epistie to have adopto lsuch vie s. For he writes in these very words: And as terror feli on the angeis at this creature, becauso he ultored
the supernat essence, and who spolie With free ulterance; soalso among the tribes of men in the worid, the works of menbecame terrors to those Who made them ,-as, for eXample,
receive a preparato discipline by the Lord, tho soar of tho Lord was called the beginning of Wisdom, being givenis the Lord, through Moses, to the disobedient and hard
Rar at a strange apparition, or at an unlooked-ior representation-such as, sor example, a message; While searis an excessive Wondorment on account of something whicharis is. They do not then perceivo that they represent is means of magement the God who is highostand is extolled by them, as subject to perturbation and an-
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tecedent to amagement as having been in ignorance. Isindeed ignorance preceded amazomeni; and is this magement and Dar, Whicli is the Minning of Wisdom, is thosear os God, thon in ali lihelthood ignoranco as cause pr cedod both tho Wisdom of God and ali creativo woa, and notonly these, but restoration and even election itself. Whether, then, Was it ignorance of What was good or what was evill
the minister Would not have come down, nor Would hausam ement selaed on the Prince,' as they say; nor Wouldhe have attained to a boginning of wisdom from fear, in orderto discrimination belween the eieci and those that are mundane. And is the sear of the pr existent man inade the angeis conspire against their own handi ork, under the idea that an invisibie germ of the supernat essenco was lodyd within that creation, or through unsounded suspicion incited enV, Whichis incredibie, tho angels becamo murderers of the creatum
also mere impossibie for them), on learning the excellen that is in the Pleroma, to conspire against man. Furthe mors also they laid hands on that which was according to
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not ochange ono evit for another, but abolishes What is
taris a V evit. But introducing absence of fear by means of sear, it does not produce apathy by means of mental pe turbation, but moderation os seeling by discipline. When, then, We hear, Honour the Lord, and be strong: but fear notanother besidos Him,' Wo understand it to be meant Daringio sin, and fosso ing the command ments given is God, Whichia the honour that cometh hom God. For tho fear of Godis deis sin Gr M. But is fear is perturbation os mind, assomo mill limo it that fear is perturbation of mind, yet allfear is not perturbation. Superstition is indeed perturbationes miud; Ming ths fear os demons, that produce and are subject to the excitement of passion. on the other hand, consequently, the fear os God, Who is not subject in pertu bation, is laee of perturbation. For it is not God, but fallingaWay hom God, that tho man is terrified sor. Anil ho who Darathis-that is, falling into eviis fears and dreada those eviti. d he who sears a sali, wishes himself to be Deo os corruintion and porturbation. The Wiso man, fearing, avoici evit: but the s lish, trusting, mixes himself With it,' says tho Scripture; and again it says, In the sear of tho Lord is thohope of strength.n
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SUCH a iear, accordingly, leads to repentance and liope. Now hope is the expectation os good things, or an expectationsanguine of absent good; and favourable circumstances areassumed in order to good hopo, Which we have learned leads onto love. Now love tures out to be consent in What pertians to
Philanthropy, in ordor to which also, is natural affection, heing a Ioving treatinent of mon, and natural affection, Whichis a congenial habit exercised in the love os friends or domestim, follow in tho train os lovo. And ii tho roat man within usis the spirituat, philanthropy is brotherly love to those Who participate, in the fame spirit. Natural affection, On the other hanil, is the preservation os good-will, or os affection; andassection is ita perfect demonstration; ' and to bo bolovedis to plerae in bellariour, is dra ing and attracting. Andpersons are brought to sameness by consent, Which is the
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me not; I Was made manifest to them that inquired notaster me,' - - manifestly previous to the coming of the
nations, clearly declared, by the prophet, to be the di obedience and gainsaying of the peoplet Then the good-nem os God is stlown also in their case. For the apostlosus, But through their transgression salvation is como to
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who had fallon asleep, recognises certain righteous among Gentilos and JeWs, not only beiore the appearance of Christ, but besore tho lam in virtve of acceptance beiore God,-as Abel, as Noah, as any other righteous man. ΗΘ says
inio the water, and again ascended. But theso descendedative, and again ascended alius. But those, Who had fallenasleep fore, descended dead, but ascended alive. By these, thereiore, they Were made alive, and kne the name of tho Son os God. Whereiore also they ascended with them,