Wealth and Alms

The way of light, then, is as follows. If any one desires to travel to the appointed place, he must be zealous in his works. The knowledge , therefore, which is given to us for the purpose of walking in this way, is the following. You shall love Him that created you: you shall glorify Him that redeemed you from death. You shall be simple in heart, and rich in spirit. You shall not join yourself to those who walk in the way of death. You shall hate doing what is unpleasing to God: you shall hate all hypocrisy. You shall not forsake the commandments of the Lord. You shall not exalt yourself, but shall be of a lowly mind. You shall not take glory to yourself. You shall not take evil counsel against your neighbour. You shall not allow over-boldness to enter into your soul .

You shall not commit fornication: you shall not commit adultery : you shall not be a corrupter of youth. You shall not let the word of God issue from your lips with any kind of impurity. You shall not accept persons when you reprove any one for transgression. You shall be meek: you shall be peaceable. You shall tremble at the words which you hear. You shall not be mindful of evil against your brother. You shall not be of doubtful mind James 1:8 as to whether a thing shall be or not. You shall not take the name of the Lord in vain. You shall love your neighbour more than your own soul . You shall not slay the child by procuring abortion ; nor, again, shall you destroy it after it is born. You shall not withdraw your hand from your son, or from your daughter, but from their infancy you shall teach them the fear of the Lord.

You shall not covet what is your neighbour's, nor shall you be avaricious. You shall not be joined in soul with the haughty , but you shall be reckoned with the righteous and lowly. Receive as good things the trials which come upon you. You shall not be of double mind or of double tongue, for a double tongue is a snare of death. You shall be subject to the Lord, and to [other] masters as the image of God , with modesty and fear . You shall not issue orders with bitterness to your maidservant or your man-servant, who trust in the same [God ], lest you should not reverence that God who is above both; for He came to call men not according to their outward appearance, Ephesians 6:9 but according as the Spirit had prepared them.

Romans 8:29-30 You shall communicate in all things with your neighbour; you shall not call things your own; for if you are partakers in common of things which are incorruptible, how much more [should you be] of those things which are corruptible! You shall not be hasty with your tongue, for the mouth is a snare of death. As far as possible, you shall be pure in your soul . Do not be ready to stretch forth your hands to take, while you contract them to give. You shall love , as the apple of your eye, every one that speaks to you the word of the Lord. You shall remember the day of judgment, night and day. You shall seek out every day the faces of the saints , either by word examining them, and going to exhort them, and meditating how to save a soul by the word, or by your hands you shall labour for the redemption of your sins .

Concerning Repentance and Alms-Giving. Chapter 1 After I had fully written down this book, that messenger who had delivered me to the Shepherd came into the house in which I was, and sat down upon a couch, and the Shepherd stood on his right hand. He then called me, and spoke to me as follows: I have delivered you and your house to the Shepherd, that you may be protected by him. Yes, sir, I said. If you wish, therefore, to be protected, he said, from all annoyance, and from all harsh treatment, and to have success in every good work and word, and to possess all the virtues of righteousness, walk in these commandments which he has given you, and you will be able to subdue all wickedness . For if you keep those commandments, every desire and pleasure of the world will be subject to you, and success will attend you in every good work.

Take unto yourself his experience and moderation, and say to all that he is in great honour and dignity with God , and that he is a president with great power, and mighty in his office. To him alone throughout the whole world is the power of repentance assigned. Does he seem to you to be powerful? But you despise his experience, and the moderation which he exercises towards you. Chapter 2 I said to him, Ask himself, sir, whether from the time that he has entered my house I have done anything improper, or have offended him in any respect. He answered, I also know that you neither have done nor will do anything improper, and therefore I speak these words to you, that you may persevere.

For he had a good report of you to me, and you will say these words to others, that they also who have either repented or will still repent may entertain the same feelings with you, and he may report well of these to me, and I to the Lord . And I said, Sir, I make known to every man the great works of God: and I hope that all those who love them, and have sinned before, on hearing these words, may repent, and receive life again. Continue, therefore, in this ministry, and finish it. And all who follow out his commands shall have life, and great honour with the Lord. But those who do not keep his commandments, flee from his life, and despise him. But he has his own honour with the Lord. All, therefore, who shall despise him, and not follow his commands, deliver themselves to death, and every one of them will be guilty of his own blood.

But I enjoin you, that you obey his commands, and you will have a cure for your former sins . Chapter 3 Moreover, I sent you these virgins , that they may dwell with you. For I saw that they were courteous to you. You will therefore have them as assistants, that you may be the better able to keep his commands: for it is impossible that these commandments can be observed without these virgins . I see, moreover, that they abide with you willingly; but I will also instruct them not to depart at all from your house: do you only keep your house pure, as they will delight to dwell in a pure abode. For they are pure, and chaste, and industrious, and have all influence with the Lord.

As in This World We Have No Abiding City, We Ought to Seek One to Come. He says to me, You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. If, then, he continues, you know your city in which you are to dwell, why do you here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Do you not understand that all these things belong to another, and are under the power of another?

For the lord of this city will say, 'I do not wish you to dwell in my city; but depart from this city, because you obey not my laws .' You, therefore, although having fields and houses, and many other things, when cast out by him, what will you do with your land, and house, and other possessions which you have gathered to yourself? For the lord of this country justly says to you, 'Either obey my laws or depart from my dominion.' What, then, do you intend to do, having a law in your own city, on account of your lands, and the rest of your possessions? You shall altogether deny your law, and walk according to the law of this city. See lest it be to your hurt to deny your law; for if you shall desire to return to your city, you will not be received, because you have denied the law of your city, but will be excluded from it.

Have a care, therefore: as one living in a foreign land, make no further preparations for yourself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast you out for disobeying his law, to leave his city, and to depart to your own, and to obey your own law without being exposed to annoyance, but in great joy . Have a care, then, you who serve the Lord, and have Him in your heart, that you work the works of God , remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls , according as each one is able, and visit widows and orphans , and do not overlook them; and spend your wealth and all your preparations, which you received from the Lord, upon such lands and houses.

For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear , but with joy . Do not practice the expenditure of the heathen , for it is injurious to you who are the servants of God ; but practice an expenditure of your own, in which you can rejoice ; and do not corrupt nor touch what is another's nor covet it, for it is an evil thing to covet the goods of other men; but work your own work, and you will be saved.

As the Vine is Supported by the Elm, So is the Rich Man Helped by the Prayer of the Poor. As I was walking in the field, and observing an elm and vine, and determining in my own mind respecting them and their fruits, the Shepherd appears to me, and says, What is it that you are thinking about the elm and vine? I am considering, I reply, that they become each other exceedingly well. These two trees, he continues, are intended as an example for the servants of God . I would like to know , said I, the example which these trees you say, are intended to teach. Do you see, he says, the elm and the vine? I see them sir, I replied.

This vine, he continued, produces fruit, and the elm is an unfruitful tree; but unless the vine be trained upon the elm, it cannot bear much fruit when extended at length upon the ground; and the fruit which it does bear is rotten, because the plant is not suspended upon the elm. When, therefore, the vine is cast upon the elm, it yields fruit both from itself and from the elm. You see, moreover, that the elm also produces much fruit, not less than the vine, but even more; because, he continued, the vine, when suspended upon the elm, yields much fruit, and good; but when thrown upon the ground, what it produces is small and rotten. This similitude, therefore, is for the servants of God — for the poor man and for the rich. How so, sir? said I; explain the matter to me.

Listen, he said: The rich man has much wealth , but is poor in matters relating to the Lord, because he is distracted about his riches; and he offers very few confessions and intercessions to the Lord, and those which he does offer are small and weak, and have no power above. But when the rich man refreshes the poor , and assists him in his necessities, believing that what he does to the poor man will be able to find its reward with God — because the poor man is rich in intercession and confession, and his intercession has great power with God — then the rich man helps the poor in all things without hesitation; and the poor man, being helped by the rich, intercedes for him, giving thanks to God for him who bestows gifts upon him.

And he still continues to interest himself zealously for the poor man, that his wants may be constantly supplied. For he knows that the intercession of the poor man is acceptable and influential with God . Both, accordingly, accomplish their work. The poor man makes intercession; a work in which he is rich, which he received from the Lord, and with which he recompenses the master who helps him. And the rich man, in like manner, unhesitatingly bestows upon the poor man the riches which he received from the Lord. And this is a great work, and acceptable before God , because he understands the object of his wealth , and has given to the poor of the gifts of the Lord, and rightly discharged his service to Him.

I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray , too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful.

However it be in that respect, with the sacred words we nourish our faith , we animate our hope , we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God ; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer , in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God .

Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary . These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents , and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession.

But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See , they say, how they love one another , for themselves are animated by mutual hatred ; how they are ready even to die for one another, for they themselves will sooner put to death . And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind.

If, then, we have shown that the plan of dealing stringently with humanity is good and salutary, and necessarily adopted by the Word, and conducive to repentance and the prevention of sins ; we shall have now to look in order at the mildness of the Word. For He has been demonstrated to be just. He sets before us His own inclinations which invite to salvation ; by which, in accordance with the Father's will, He wishes to make known to us the good and the useful. Consider these. The good ( τὸ καλόν ) belongs to the panegyrical form of speech, the useful to the persuasive. For the hortatory and the dehortatory are a form of the persuasive, and the laudatory and inculpatory of the panegyrical. For the persuasive style of sentence in one form becomes hortatory, and in another dehortatory.

So also the panegyrical in one form becomes inculpatory, and in another laudatory. And in these exercises the Instructor, the Just One, who has proposed our advantage as His aim, is chiefly occupied. But the inculpatory and dehortatory forms of speech have been already shown us; and we must now handle the persuasive and the laudatory, and, as on a beam, balance the equal scales of justice . The exhortation to what is useful, the Instructor employs by Solomon, to the following effect: I exhort you, O men; and I utter my voice to the sons of men. Hear me; for I will speak of excellent things; Proverbs 8:4, 6 and so on.

And He counsels what is salutary: for counsel has for its end, choosing or refusing a certain course; as He does by David, when He says, Blessed is the man who walks not in the counsels of the ungodly, and stands not in the way of sinners, and sits not in the chair of pestilences; but his will is in the law of the Lord . And there are three departments of counsel: That which takes examples from past times; as what the Hebrews suffered when they worshipped the golden calf , and what they suffered when they committed fornication, and the like. The second, whose meaning is understood from the present times, as being apprehended by perception; as it was said to those who asked the Lord, If He was the Christ , or shall we wait for another?

Go and tell John, the blind receive their sight, the deaf hear, the lepers are cleansed, the dead are raised up; and blessed is he who shall not be offended in Me. Such was that which David said when he prophesied, As we have heard, so have we seen. And the third department of counsel consists of what is future, by which we are bidden guard against what is to happen; as also that was said, They that fall into sins shall be cast into outer darkness, where there shall be wailing and gnashing of teeth, and the like. So that from these things it is clear that the Lord, going the round of all the methods of curative treatment, calls humanity to salvation . By encouragement He assuages sins , reducing lust , and at the same time inspiring hope for salvation .

I would counsel the married never to kiss their wives in the presence of their domestics. For Aristotle does not allow people to laugh to their slaves. And by no means must a wife be seen saluted in their presence. It is moreover better that, beginning at home with marriage, we should exhibit propriety in it. For it is the greatest bond of chastity , breathing forth pure pleasure. Very admirably the tragedy says:— Well! Well! ladies, how is it, then, that among men , Not gold, not empire, or luxury of wealth , Conferred to such an extent signal delights, As the right and virtuous disposition Of a man of worth and a dutiful wife? Such injunctions of righteousness uttered by those who are conversant with worldly wisdom are not to be refused.

Knowing , then, the duty of each, pass the time of your sojourning here in fear : forasmuch as you know that you were not deemed with corruptible things, such as silver or gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ , as of a lamb without blemish and without spot. 1 Peter 1:17-19 For, says Peter, the time past of our life may suffice us to have wrought the will of the Gentiles , when we walked in lasciviousness, lusts , excess of wine, revellings, banquetings, and abominable idolatries. 1 Peter 4:3 We have as a limit the cross of the Lord, by which we are fenced and hedged about from our former sins .

Therefore, being regenerated, let us fix ourselves to it in truth , and return to sobriety, and sanctify ourselves; for the eyes of the Lord are on the righteous, and His ears are open to their prayer ; but the face of the Lord is against them that do evil . And who is he that will harm us, if we be followers of that which is good ? 1 Peter 3:13 — us for you. But the best training is good order, which is perfect decorum, and stable and orderly power, which in action maintains consistence in what it does. If these things have been adduced by me with too great asperity, in order to effect the salvation which follows from your correction; they have been spoken also, says the Instructor, by me: Since he who reproves with boldness is a peacemaker. And if you hear me, you shall be saved.

And if you attend not to what is spoken, it is not my concern. And yet it is my concern thus: For he desires the repentance rather than the death of a sinner. Ezekiel 18:23 If you shall hear me, you shall eat the good of the land, the Instructor again says, calling by the appellation the good of the land, beauty, wealth , health, strength, sustenance. For those things which are really good, are what neither ear has heard, not has ever entered into the heart 1 Corinthians 2:9 respecting Him who is really King, and the realities truly good which await us. For He is the giver and the guard of good things. And with respect to their participation, He applies the same names of things in this world, the Word thus training in God the feebleness of men from sensible things to understanding.

It is not, then, the aspect of the outward man, but the soul that is to be decorated with the ornament of goodness; we may say also the flesh with the adornment of temperance . But those women who beautify the outside, are unawares all waste in the inner depths, as is the case with the ornaments of the Egyptians ; among whom temples with their porticos and vestibules are carefully constructed, and groves and sacred fields adjoining; the halls are surrounded with many pillars; and the walls gleam with foreign stones, and there is no want of artistic painting; and the temples gleam with gold, and silver, and amber, and glitter with parti-colored gems from India and Ethiopia ; and the shrines are veiled with gold-embroidered hangings.

But if you enter the penetralia of the enclosure, and, in haste to behold something better, seek the image that is the inhabitant of the temple, and if any priest of those that offer sacrifice there, looking gave, and singing a pæan in the Egyptian tongue, remove a little of the veil to show the god, he will give you a hearty laugh at the object of worship. For the deity that is sought, to whom you have rushed, will not be found within, but a cat, or a crocodile, or a serpent of the country, or some such beast unworthy of the temple, but quite worthy of a den, a hole, or the dirt. The god of the Egyptians appears a beast rolling on a purple couch.

So those women who wear gold, occupying themselves in curling at their locks, and engaged in anointing their cheeks, painting their eyes, and dyeing their hair, and practising the other pernicious arts of luxury, decking the covering of flesh — in truth , imitate the Egyptians , in order to attract their infatuated lovers. But if one withdraw the veil of the temple, I mean the head-dress, the dye, the clothes, the gold, the paint, the cosmetics — that is, the web consisting of them, the veil, with the view of finding within the true beauty, he will be disgusted, I know well. For he will not find the image of God dwelling within, as is meet; but instead of it a fornicator and adulteress has occupied the shrine of the soul . And the true beast will thus be detected — an ape smeared with white paint.

And that deceitful serpent, devouring the understanding part of man through vanity, has the soul as its hole, filling all with deadly poisons; and injecting his own venom of deception, this pander of a dragon has changed women into harlots. For love of display is not for a lady, but a courtesan. Such women care little for keeping at home with their husbands; but loosing their husbands' purse-strings, they spend its supplies on their lusts , that they may have many witnesses of their seemingly fair appearance; and, devoting the whole day to their toilet, they spend their time with their bought slaves. Accordingly they season the flesh like a pernicious sauce; and the day they bestow on the toilet shut up in their rooms, so as not to be caught decking themselves.

But really I have unwittingly deviated in spirit from the order, to which I must now revert, and must find fault with having large numbers of domestics. For, avoiding working with their own hands and serving themselves, men have recourse to servants, purchasing a great crowd of fine cooks, and of people to lay out the table, and of others to divide the meat skilfully into pieces.

And the staff of servants is separated into many divisions; some labour for their gluttony , carvers and seasoners, and the compounders and makers of sweetmeats, and honey-cakes, and custards; others are occupied with their too numerous clothes; others guard the gold, like griffins; others keep the silver, and wipe the cups, and make ready what is needed to furnish the festive table; others rub down the horses; and a crowd of cup-bearers exert themselves in their service, and herds of beautiful boys, like cattle, from whom they milk away their beauty. And male and female assistants at the toilet are employed about the ladies — some for the mirrors, some for the head-dresses, others for the combs.

Many are eunuchs; and these panders serve without suspicion those that wish to be free to enjoy their pleasures, because of the belief that they are unable to indulge in lust . But a true eunuch is not one who is unable, but one who is unwilling, to indulge in pleasure. The Word, testifying by the prophet Samuel to the Jews , who had transgressed when the people asked for a king, promised not a loving lord, but threatened to give them a self-willed and voluptuous tyrant, who shall, He says, take your daughters to be perfumers, and cooks, and bakers, 1 Samuel 8:13 ruling by the law of war , not desiring a peaceful administration. And there are many Celts, who bear aloft on their shoulders women's litters. But workers in wool, and spinners, and weavers, and female work and housekeeping, are nowhere.

But those who impose on the women , spend the day with them, telling them silly amatory stories, and wearing out body and soul with their false acts and words. You shall not be with many, it is said, for evil , nor give yourself to a multitude; Exodus 23:2 for wisdom shows itself among few, but disorder in a multitude. But it is not for grounds of propriety, on account of not wishing to be seen, that they purchase bearers, for it were commendable if out of such feelings they put themselves under a covering; but it is out of luxuriousness that they are carried on their domestics' shoulders, and desire to make a show. So, opening the curtain, and looking keenly round on all that direct their eyes towards them, they show their manners; and often bending forth from within, disgrace this superficial propriety by their dangerous restlessness.

Riches are then to be partaken of rationally, bestowed lovingly, not sordidly, or pompously; nor is the love of the beautiful to be turned into self- love and ostentation; lest perchance some one say to us, His horse, or land, or domestic, or gold, is worth fifteen talents; but the man himself is dear at three coppers. Take away, then, directly the ornaments from women , and domestics from masters, and you will find masters in no respect different from bought slaves in step, or look, or voice, so like are they to their slaves. But they differ in that they are feebler than their slaves, and have a more sickly upbringing. This best of maxims, then, ought to be perpetually repeated, That the good man, being temperate and just, treasures up his wealth in heaven.

He who has sold his worldly goods, and given them to the poor , finds the imperishable treasure, where is neither moth nor robber. Blessed truly is he, though he be insignificant, and feeble, and obscure; and he is truly rich with the greatest of all riches. Though a man , then, be richer than Cinyras and Midas, and is wicked , and haughty as he who was luxuriously clothed in purple and fine linen, and despised Lazarus, he is miserable, and lives in trouble, and shall not live. Wealth seems to me to be like a serpent, which will twist round the hand and bite; unless one knows how to lay hold of it without danger by the point of the tail.

And riches, wriggling either in an experienced or inexperienced grasp, are dexterous at adhering and biting; unless one, despising them, use them skilfully, so as to crush the creature by the charm of the Word, and himself escape unscathed. But, as is reasonable, he alone, who possesses what is worth most, turns out truly rich, though not recognised as such. And it is not jewels, or gold, or clothing, or beauty of person, that are of high value, but virtue ; which is the Word given by the Instructor to be put in practice. This is the Word, who abjures luxury, but calls self-help as a servant, and praises frugality, the progeny of temperance . Receive, he says, instruction, and not silver, and knowledge rather than tested gold; for Wisdom is better than precious stones, nor is anything that is valuable equal in worth to her.

Proverbs 8:10-11 And again: Acquire me rather than gold, and precious stones, and silver; for my produce is better than choice silver. Proverbs 8:19 But if we must distinguish, let it be granted that he is rich who has many possessions, loaded with gold like a dirty purse; but the righteous alone is graceful, because grace is order, observing a due and decorous measure in managing and distributing. For there are those who sow and reap more, Proverbs 11:24 of whom it is written, He has dispersed, he has given to the poor; his righteousness endures forever. So that it is not he who has and keeps, but he who gives away, that is rich; and it is giving away, not possession, which renders a man happy ; and the fruit of the Spirit is generosity. It is in the soul , then, that riches are.

Delicacies spent on pleasures become a dangerous shipwreck to men; for this voluptuous and ignoble life of the many is alien to true love for the beautiful and to refined pleasures. For man is by nature an erect and majestic being, aspiring after the good as becomes the creature of the One. But the life which crawls on its belly is destitute of dignity, is scandalous, hateful, ridiculous. And to the divine nature voluptuousness is a thing most alien; for this is for a man to be like sparrows in feeding, and swine and goats in lechery. For to regard pleasure as a good thing, is the sign of utter ignorance of what is excellent.

Love of wealth displaces a man from the right mode of life, and induces him to cease from feeling shame at what is shameful; if only, like a beast, he has power to eat all sorts of things, and to drink in like manner, and to satiate in every way his lewd desires. And so very rarely does he inherit the kingdom of God . For what end, then, are such dainty dishes prepared, but to fill one belly? The filthiness of gluttony is proved by the sewers into which our bellies discharge the refuse of our food. For what end do they collect so many cupbearers, when they might satisfy themselves with one cup? For what the chests of clothes? And the gold ornaments for what? Those things are prepared for clothes-stealers, and scoundrels, and for greedy eyes. But let alms and faith not fail you, Proverbs 3:5 says the Scripture .

Look, for instance, to Elias the Thesbite, in whom we have a beautiful example of frugality, when he sat down beneath the thorn, and the angel brought him food. It was a cake of barley and a jar of water. 1 Kings 19:4, 6 Such the Lord sent as best for him. We, then, on our journey to the truth , must be unencumbered. Carry not, said the Lord, purse, nor scrip, nor shoes; Luke 10:4 that is, possess not wealth , which is only treasured up in a purse; fill not your own stores, as if laying up produce in a bag, but communicate to those who have need. Do not trouble yourselves about horses and servants, who, as bearing burdens when the rich are travelling, are allegorically called shoes.

We must, then, cast away the multitude of vessels, silver and gold drinking cups, and the crowd of domestics, receiving as we have done from the Instructor the fair and grave attendants, Self-help and Simplicity. And we must walk suitably to the Word; and if there be a wife and children, the house is not a burden, having learned to change its place along with the sound-minded traveller. The wife who loves her husband must be furnished for travel similarly to her husband. A fair provision for the journey to heaven is theirs who bear frugality with chaste gravity. And as the foot is the measure of the shoe, so also is the body of what each individual possesses. But that which is superfluous, what they call ornaments and the furniture of the rich, is a burden, not an ornament to the body.

Let these things, then, be so. And such being the attitude of the Gnostic towards the body and the soul — towards his neighbours, whether it be a domestic, or a lawful enemy, or whosoever — he is found equal and like. For he does not despise his brother, who, according to the divine law , is of the same father and mother. Certainly he relieves the afflicted, helping him with consolations, encouragements, and the necessaries of life; giving to all that need, though not similarly, but justly , according to desert; furthermore, to him who persecutes and hates , even if he need it; caring little for those who say to him that he has given out of fear , if it is not out of fear that he does so, but to give help.

For how much more are those, who towards their enemies are devoid of love of money , and are haters of evil , animated with love to those who belong to them? Such an one from this proceeds to the accurate knowledge of whom he ought chiefly to give to, and how much, and when, and how. And who could with any reason become the enemy of a man who gives no cause for enmity in any way? And is it not just as in the case of God? We say that God is the adversary of no one, and the enemy of no one (for He is the Creator of all, and nothing that exists is what He wills it not to be; but we assert that the disobedient, and those who walk not according to His commandments, are enemies to Him, as being those who are hostile to His covenant).

We shall find the very same to be the case with the Gnostic , for he can never in any way become an enemy to any one; but those may be regarded enemies to him who turn to the contrary path. In particular, the habit of liberality which prevails among us is called righteousness; but the power of discriminating according to desert, as to greater and less, with reference to those who am proper subjects of it, is a form of the very highest righteousness. There are things practiced in a vulgar style by some people, such as control over pleasures.

For as, among the heathen , there are those who, from the impossibility of obtaining what one sees, and from fear of men , and also for the sake of greater pleasures, abstain from the delights that are before them; so also, in the case of faith , some practice self-restraint, either out of regard to the promise or from fear of God . Well, such self-restraint is the basis of knowledge , and an approach to something better, and an effort after perfection. For the fear of the Lord, it is said, is the beginning of wisdom. Proverbs 1:7 But the perfect man, out of love , bears all things, endures all things, 1 Corinthians 13:7 as not pleasing man, but God. 1 Thessalonians 2:4 Although praise follows him as a consequence, it is not for his own advantage, but for the imitation and benefit of those who praise him.

It is then clear also that all the other virtues , delineated in Moses , supplied the Greeks with the rudiments of the whole department of morals. I mean valour, and temperance , and wisdom, and justice , and endurance, and patience, and decorum, and self-restraint; and in addition to these, piety . But it is clear to every one that piety , which teaches to worship and honour , is the highest and oldest cause ; and the law itself exhibits justice , and teaches wisdom, by abstinence from sensible images, and by inviting to the Maker and Father of the universe . And from this sentiment, as from a fountain, all intelligence increases. For the sacrifices of the wicked are abomination to the Lord; but the prayers of the upright are acceptable before Him, Proverbs 15:8 since righteousness is more acceptable before God than sacrifice .

Such also as the following we find in Isaiah: To what purpose to me is the multitude of your sacrifices ? Says the Lord; and the whole section. Break every bond of wickedness ; for this is the sacrifice that is acceptable to the Lord, a contrite heart that seeks its Maker. Isaiah 58:6 Deceitful balances are abomination before God ; but a just balance is acceptable to Him. Proverbs 11:1 Thence Pythagoras exhorts not to step over the balance; and the profession of heresies is called deceitful righteousness; and the tongue of the unjust shall be destroyed, but the mouth of the righteous drops wisdom. Proverbs 10:31 For they call the wise and prudent worthless. But it were tedious to adduce testimonies respecting these virtues , since the whole Scripture celebrates them.

Since, then, they define manliness to be knowledge of things formidable, and not formidable, and what is intermediate; and temperance to be a state of mind which by choosing and avoiding preserves the judgments of wisdom; and conjoined with manliness is patience, which is called endurance, the knowledge of what is bearable and what is unbearable; and magnanimity is the knowledge which rises superior to circumstances. With temperance also is conjoined caution, which is avoidance in accordance with reason. And observance of the commandments, which is the innoxious keeping of them, is the attainment of a secure life. And there is no endurance without manliness, nor the exercise of self-restraint without temperance .

And these virtues follow one another; and with whom are the sequences of the virtues , with him is also salvation , which is the keeping of the state of well-being. Rightly, therefore, in treating of these virtues , we shall inquire into them all; for he that has one virtue gnostically, by reason of their accompanying each other, has them all. Self-restraint is that quality which does not overstep what appears in accordance with right reason. He exercises self-restraint, who curbs the impulses that are contrary to right reason, or curbs himself so as not to indulge in desires contrary to right reason.

Before handling the point proposed, we must, by way of preface, add to the close of the fifth book what is wanting. For since we have shown that the symbolic style was ancient, and was employed not only by our prophets , but also by the majority of the ancient Greeks, and by not a few of the rest of the Gentile Barbarians, it was requisite to proceed to the mysteries of the initiated. I postpone the elucidation of these till we advance to the confutation of what is said by the Greeks on first principles; for we shall show that the mysteries belong to the same branch of speculation. And having proved that the declaration of Hellenic thought is illuminated all round by the truth , bestowed on us in the Scriptures , taking it according to the sense, we have proved , not to say what is invidious, that the theft of the truth passed to them.

Come, and let us adduce the Greeks as witnesses against themselves to the theft. For, inasmuch as they pilfer from one another, they establish the fact that they are thieves; and although against their will, they are detected, clandestinely appropriating to those of their own race the truth which belongs to us. For if they do not keep their hands from each other, they will hardly do it from our authors. I shall say nothing of philosophic dogmas , since the very persons who are the authors of the divisions into sects , confess in writing, so as not to be convicted of ingratitude, that they have received from Socrates the most important of their dogmas .

But after availing myself of a few testimonies of men most talked of, and of repute among the Greeks, and exposing their plagiarizing style, and selecting them from various periods, I shall turn to what follows. Orpheus, then, having composed the line:— Since nothing else is more shameless and wretched than woman , Homer plainly says:— Since nothing else is more dreadful and shameless than a woman . And Musæus having written:— Since art is greatly superior to strength, — Homer says:— By art rather than strength is the woodcutter greatly superior. Again, Musæus having composed the lines:— And as the fruitful field produces leaves, And on the ash trees some fade, others grow, So whirls the race of man its leaf, — Homer transcribes:— Some of the leaves the wind scatters on the ground. The budding wood bears some; in time of spring, They come.

So springs one race of men , and one departs. Again, Homer having said:— It is unholy to exult over dead men, Archilochus and Cratinus write, the former:— It is not noble at dead men to sneer; and Cratinus in the Lacones: — For men 'tis dreadful to exult Much o'er the stalwart dead. Again, Archilochus, transferring that Homeric line:— I erred, nor say I nay: instead of many — writes thus:— I erred, and this mischief has somehow seized another. As certainly also that line:— Even-handed war the slayer slays. He also, altering, has given forth thus:— I will do it. For Mars to men in truth is evenhanded. Also, translating the following:— The issues of victory among men depend on the gods, he openly encourages youth, in the following iambic: — Victory's issues on the gods depend.

Accordingly all those above-mentioned dogmas appear to have been transmitted from Moses the great to the Greeks. That all things belong to the wise man, is taught in these words: And because God has showed me mercy, I have all things. And that he is beloved of God , God intimates when He says, The God of Abraham , the God of Isaac, the God of Jacob. Exodus 3:16 For the first is found to have been expressly called friend; James 2:23 and the second is shown to have received a new name, signifying he that sees God ; while Isaac, God in a figure selected for Himself as a consecrated sacrifice , to be a type to us of the economy of salvation . Now among the Greeks, Minos the king of nine years' reign, and familiar friend of Zeus, is celebrated in song; they having heard how once God conversed with Moses , as one speaking with his friend.

Exodus 33:11 Moses , then, was a sage, king, legislator. But our Saviour surpasses all human nature . He is so lovely, as to be alone loved by us, whose hearts are set on the true beauty, for He was the true light. John 1:9 He is shown to be a King, as such hailed by unsophisticated children and by the unbelieving and ignorant Jews , and heralded by the prophets . So rich is He, that He despised the whole earth, and the gold above and beneath it, with all glory , when given to Him by the adversary. What need is there to say that He is the only High Priest, who alone possesses the knowledge of the worship of God? He is Melchizedek , King of peace, Hebrews 7:2 the most fit of all to head the race of men.

A legislator too, inasmuch as He gave the law by the mouth of the prophets , enjoining and teaching most distinctly what things are to be done, and what not. Who of nobler lineage than He whose only Father is God? Come, then, let us produce Plato assenting to those very dogmas . The wise man he calls rich in the Phœdrus , when he says, O dear Pan, and whatever other gods are here, grant me to become fair within; and whatever external things I have, let them be agreeable to what is within. I would reckon the wise man rich. And the Athenian stranger, finding fault with those who think that those who have many possessions are rich, speaks thus: For the very rich to be also good is impossible — those, I mean, whom the multitude count rich.

Those they call rich, who, among a few men, are owners of the possessions worth most money; which any bad man may possess. The whole world of wealth belongs to the believer, Solomon says, but not a penny to the unbeliever. Much more, then, is the Scripture to be believed which says, It is easier for a camel to go through the eye of a needle, than for a rich man Matthew 19:24 to lead a philosophic life. But, on the other hand, it blesses the poor; Matthew 5:3 as Plato understood when he said, It is not the diminishing of one's resources, but the augmenting of insatiableness, that is to be considered poverty; for it is not slender means that ever constitutes poverty, but insatiableness, from which the good man being free, will also be rich. And in Alcibiades he calls vice a servile thing, and virtue the attribute of freemen.

Our holy Saviour applied poverty and riches, and the like, both to spiritual things and objects of sense. For when He said, Blessed are they that are persecuted for righteousness' sake, Matthew 5:10 He clearly taught us in every circumstance to seek for the martyr who, if poor for righteousness' sake, witnesses that the righteousness which he loves is a good thing; and if he hunger and thirst for righteousness' sake, testifies that righteousness is the best thing. Likewise he, that weeps and mourns for righteousness' sake, testifies to the best law that it is beautiful. As, then, those that are persecuted , so also those that hunger and thirst for righteousness' sake, are called blessed by Him who approves of the true desire, which not even famine can put a stop to. And if they hunger after righteousness itself, they are blessed.

And blessed are the poor , whether in spirit or in circumstance — that is, if for righteousness' sake. It is not the poor simply, but those that have wished to become poor for righteousness' sake, that He pronounces blessed — those who have despised the honours of this world in order to attain the good; likewise also those who, through chastity , have become comely in person and character, and those who are of noble birth, and honourable , having through righteousness attained to adoption, and therefore have received power to become the sons of God , John 1:12 and to tread on serpents and scorpions, and to rule over demons and the host of the adversary. Luke 10:19 And, in fine, the Lord's discipline draws the soul away gladly from the body, even if it wrench itself away in its removal.

For he that loves his life shall lose it, and he that loses his life shall find it, if we only join that which is mortal of us with the immortality of God . It is the will of God [that we should attain] the knowledge of God , which is the communication of immortality . He therefore, who, in accordance with the word of repentance, knows his life to be sinful will lose it — losing it from sin , from which it is wrenched; but losing it, will find it, according to the obedience which lives again to faith , but dies to sin . This, then, is what it is to find one's life, to know one's self. The conversion, however, which leads to divine things, the Stoics say, is affected by a change, the soul being changed to wisdom. And Plato : On the soul taking a turn to what is better, and a change from a kind of nocturnal day.

Now the philosophers also allow the good man an exit from life in accordance with reason, in the case of one depriving him of active exertion, so that the hope of action is no longer left him. And the judge who compels us to deny Him whom we love , I regard as showing who is and who is not the friend of God . In that case there is not left ground for even examining what one prefers — the menaces of man or the love of God . And abstinence from vicious acts is found, somehow, [to result in] the diminution and extinction of vicious propensities, their energy being destroyed by inaction. And this is the import of Sell what you have, and give to the poor , and come, follow Me Matthew 19:21 — that is, follow what is said by the Lord.

1. As it was your desire, my beloved brother Theophilus, to be thoroughly informed on those topics which I put summarily before you, I have thought it right to set these matters of inquiry clearly forth to your view, drawing largely from the Holy Scriptures themselves as from a holy fountain, in order that you may not only have the pleasure of hearing them on the testimony of men , but may also be able, by surveying them in the light of (divine) authority, to glorify God in all. For this will be as a sure supply furnished you by us for your journey in this present life, so that by ready argument applying things ill understood and apprehended by most, you may sow them in the ground of your heart, as in a rich and clean soil. By these, too, you will be able to silence those who oppose and gainsay the word of salvation . Only see that you do not give these things over to unbelieving and blasphemous tongues, for that is no common danger. But impart them to pious and faithful men, who desire to live holily and righteously with fear . For it is not to no purpose that the blessed apostle exhorts Timothy, and says, O Timothy, keep that which is committed to your trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith . And again, You therefore, my son, be strong in the grace that is in Christ Jesus . And the things that you have heard of me in many exhortations, commit to faithful men, who shall…

2. For as the blessed prophets were made, so to speak, eyes for us, they foresaw through faith the mysteries of the word, and became ministers of these things also to succeeding generations, not only reporting the past, but also announcing I the present and the future, so that the prophet might not appear to be one only for the time being, but might also predict the future for all generations, and so be reckoned a ( true ) prophet . For these fathers were furnished with the Spirit , and largely honoured by the Word Himself; and just as it is with instruments of music. so had they the Word always, like the plectrum, in union with them, and when moved by Him the prophets announced what God willed. For they spoke not of their own power (let there be no mistake as to that ), neither did they declare what pleased themselves. But First of all they were endowed with wisdom by the Word, and then again were rightly instructed in the future by means of visions. And then, when thus themselves fully convinced, they spoke those things which were revealed by God to them alone, and concealed from all others. For with what reason should the prophet be called a prophet , unless he in spirit foresaw the future? For if the prophet spoke of any chance event, he would not be a prophet then in speaking of things which were under the eye of aIl. But one who sets forth in detail things yet to be, was rightly judged a prophet . Wherefore prophets were with good reason called from the very first…

3. Do you wish then to know in what manner the Word of God , who was again the Son of God , as He was of old the Word, communicated His revelations to the blessed prophets in former times? Well, as the Word shows His compassion and His denial of all respect of persons by all the saints , He enlightens them and adapts them to that which is advantageous for us, like a skilful physician, understanding the weakness of men. And the ignorant He loves to teach, and the erring He turns again to His own true way. And by those who live by faith He is easily found; and to those of pure eye and holy heart, who desire to knock at the door, He opens immediately. For He casts away none of His servants as unworthy of the divine mysteries . He does not esteem the rich man more highly than the poor , nor does He despise the poor man for his poverty. He does not disdain the barbarian, nor does He set the eunuch aside as no man. He does not hate the female on account of the woman's act of disobedience in the beginning, nor does He reject the male on account of the man's transgression. But He seeks all, and desires to save all, wishing to make all the children of God , and calling all the saints unto one perfect man. For there is also one Son (or Servant) of God , by whom we too, receiving the regeneration through the Holy Spirit , desire to come all unto one perfect and heavenly man. Ephesians 4:13

4. For whereas the Word of God was without flesh, He took upon Himself the holy flesh by the Holy Virgin , and prepared a robe which He wove for Himself, like a bridegroom, in the sufferings of the cross , in order that by uniting His own power with our moral body, and by mixing the incorruptible with the corruptible, and the strong with the weak, He might save perishing man. The web-beam, therefore, is the pass on of the Lord upon the cross , and the warp on it is the power of the Holy Spirit , and the woof is the holy flesh wrought (woven) by the Spirit , and the thread is the grace which by the love of Christ binds and unites the two in one, and the combs or (rods) are the Word; and the workers are the patriarchs and prophets who weave the fair, long, perfect tunic for Christ; and the Word passing through these, like the combs or (rods), completes through them that which His Father wills.

Neither let any one either take comfort from, or apologize for what happens from fate . Let what happens be of the disposition of fortune, yet the mind is free; and therefore man's doing, not his dignity, is judged. For what else is fate than what God has spoken of each one of us? Who, since He can foresee our constitution, determines also the fates for us, according to the deserts and the qualities of individuals. Thus in our case it is not the star under which we are born that is punished, but the particular nature of our disposition is blamed. And about fate enough is said; or if, in consideration of the time, we have spoken too little, we shall argue the matter at another time more abundantly and more fully.

But that many of us are called poor, this is not our disgrace, but our glory ; for as our mind is relaxed by luxury, so it is strengthened by frugality. And yet who can be poor if he does not want, if he does not crave for the possessions of others, if he is rich towards God? He rather is poor, who, although he has much, desires more. Yet I will speak according as I feel. No one can be so poor as he is born. Birds live without any patrimony, and day by day the cattle are fed; and yet these creatures are born for us — all of which things, if we do not lust after, we possess. Therefore, as he who treads a road is the happier the lighter he walks, so happier is he in this journey of life who lifts himself along in poverty, and does not breathe heavily under the burden of riches.

And yet even if we thought wealth useful to us, we should ask it of God . Assuredly He might be able to indulge us in some measure, whose is the whole; but we would rather despise riches than possess them: we desire rather innocency, we rather entreat for patience, we prefer being good to being prodigal; and that we feel and suffer the human mischiefs of the body is not punishment — it is warfare. For fortitude is strengthened by infirmities, and calamity is very often the discipline of virtue ; in addition, strength both of mind and of body grows torpid without the exercise of labour. Therefore all your mighty men whom you announce as an example have flourished illustriously by their afflictions. And thus God is neither unable to aid us, nor does He despise us, since He is both the ruler of all men and the lover of His own people.

But in adversity He looks into and searches out each one; He weighs the disposition of every individual in dangers, even to death at last; He investigates the will of man , certain that to Him nothing can perish. Therefore, as gold by the fires, so are we declared by critical moments.

Now, however, while we run through the causes of impatience, all the other precepts also will answer in their own places. If our spirit is aroused by the loss of property, it is commonished by the Lord's Scriptures, in almost every place, to a contemning of the world; nor is there any more powerful exhortation to contempt of money submitted (to us), than ( the fact ) the Lord Himself is found amid no riches. He always justifies the poor , fore-condemns the rich. So He fore-ministered to patience loss, and to opulence contempt (as portion); demonstrating, by means of (His own) repudiation of riches, that hurts done to them also are not to be much regarded.

Of that, therefore, which we have not the smallest need to seek after, because the Lord did not seek after it either, we ought to endure without heart-sickness the cutting down or taking away. Covetousness, the Spirit of the Lord has through the apostle pronounced a root of all evils . Let us not interpret that covetousness as consisting merely in the concupiscence of what is another's: for even what seems ours is another's; for nothing is ours, since all things are God's, whose are we also ourselves. And so, if, when suffering from a loss, we feel impatiently, grieving for what is lost from what is not our own, we shall be detected as bordering on covetousness : we seek what is another's when we ill brook losing what is another's.

He who is greatly stirred with impatience of a loss, does, by giving things earthly the precedence over things heavenly, sin directly against God ; for the Spirit , which he has received from the Lord, he greatly shocks for the sake of a worldly matter. Willingly, therefore, let us lose things earthly, let us keep things heavenly. Perish the whole world, so I may make patience my gain! In truth , I know not whether he who has not made up his mind to endure with constancy the loss of somewhat of his, either by theft, or else by force, or else even by carelessness, would himself readily or heartily lay hand on his own property in the cause of almsgiving: for who that endures not at all to be cut by another, himself draws the sword on his own body? Patience in losses is an exercise in bestowing and communicating.

Who fears not to lose, finds it not irksome to give. Else how will one, when he has two coats, give the one of them to the naked, Luke 3:11 unless he be a man likewise to offer to one who takes away his coat his cloak as well? How shall we fashion to us friends from mammon , Luke 16:9 if we love it so much as not to put up with its loss? We shall perish together with the lost mammon . Why do we find here, where it is our business to lose ?

1. Reasons Which Led to the Writing of This Second Book Very lately, best beloved fellow-servant in the Lord , I, as my ability permitted, entered for your benefit at some length into the question what course is to be followed by a holy woman when her marriage has (in whatever way) been brought to an end. Let us now turn our attention to the next best advice, in regard of human infirmity; admonished hereto by the examples of certain, who, when an opportunity for the practice of continence has been offered them, by divorce , or by the decease of the husband, have not only thrown away the opportunity of attaining so great a good, but not even in their remarriage have chosen to be mindful of the rule that above all they marry in the Lord. And thus my mind has been thrown into confusion, in the fear that, having exhorted you myself to perseverance in single husbandhood and widowhood, I may now, by the mention of precipitate marriages, put an occasion of falling in your way. But if you are perfect in wisdom, you know , of course, that the course which is the more useful is the course which you must keep. But, inasmuch as that course is difficult, and not without its embarrassments, and on this account is the highest aim of (widowed) life, I have paused somewhat (in my urging you to it); nor would there have been any causes for my recurring to that point also in addressing you, had I not by this time taken up a still graver solicitude. For the nobler is the continence of the flesh…

14. Therefore, when in these days a certain woman removed her marriage from the pale of the Church , and united herself to a Gentile, and when I remembered that this had in days gone by been done by others: wondering at either their own waywardness or else the double-dealing of their advisers, in that there is no scripture which holds forth a licence of this deed, — I wonder, said I, whether they flatter themselves on the ground of that passage of the first (Epistle) to the Corinthians, where it is written: If any of the brethren has an unbelieving wife, and she consents to the matrimony, let him not dismiss her; similarly, let not a believing woman , married to an unbeliever, if she finds her husband agreeable (to their continued union), dismiss him: for the unbelieving husband is sanctified by the believing wife, and the unbelieving wife by the believing husband; else were your children unclean. It may be that, by understanding generally this monition regarding married believers , they think that licence is granted (thereby) to marry even un believers . God forbid that he who thus interprets (the passage) be wittingly ensnaring himself! But it is manifest that this scripture points to those believers who may have been found by the grace of God in (the state of) Gentile matrimony; according to the words themselves: If, it says, any believer has an unbelieving wife; it does not say, takes an unbelieving wife. It shows that it is the duty of one who, already living in…

3. Remarks on Some of the Dangers and Wounds Referred to in the Preceding Chapter If these things are so, it is certain that believers contracting marriages with Gentiles are guilty of fornication, and are to be excluded from all communication with the brotherhood, in accordance with the letter of the apostle, who says that with persons of that kind there is to be no taking of food even. Or shall we in that day produce (our) marriage certificates before the Lord's tribunal, and allege that a marriage such as He Himself has forbidden has been duly contracted? What is prohibited (in the passage just referred to) is not adultery ; it is not fornication. The admission of a strange man (to your couch) less violates the temple of God , less commingles the members of Christ with the members of an adulteress. So far as I know , we are not our own, but bought with a price; and what kind of price? The blood of God . In hurting this flesh of ours, therefore, we hurt Him directly. What did that man mean who said that to wed a 'stranger' was indeed a sin , but a very small one? whereas in other cases (setting aside the injury done to the flesh which pertains to the Lord) every voluntary sin against the Lord is great . For, in as far as there was a power of avoiding it, in so far is it burdened with the charge of contumacy. Let us now recount the other dangers or wounds (as I have said) to faith , foreseen by the apostle; most grievous not to the flesh merely, but likewise to the spirit…

4. Of the Hindrances Which an Unbelieving Husband Puts in His Wife's Way But let her see to (the question) how she discharges her duties to her husband. To the Lord, at all events, she is unable to give satisfaction according to the requirements of discipline; having at her side a servant of the devil , his lord's agent for hindering the pursuits and duties of believers : so that if a station is to be kept, the husband at daybreak makes an appointment with his wife to meet him at the baths; if there are fasts to be observed, the husband that same day holds a convivial banquet; if a charitable expedition has to be made, never is family business more urgent. For who would suffer his wife, for the sake of visiting the brethren, to go round from street to street to other men's, and indeed to all the poorer, cottages? Who will willingly bear her being taken from his side by nocturnal convocations, if need so be? Who, finally, will without anxiety endure her absence all the night long at the paschal solemnities? Who will, without some suspicion of his own, dismiss her to attend that Lord's Supper which they defame? Who will allow her to creep into prison to kiss a martyr's bonds? Nay, truly , to meet any one of the brethren to exchange the kiss ? To offer water for the saints' feet? to snatch (somewhat for them) from her food, from her cup? To yearn (after them)? To have (them) in her mind? If a pilgrim brother arrive, what hospitality for him in an alien home? If bounty is to be…

1. Introduction. Modesty in Apparel Becoming to Women, in Memory of the Introduction of Sin into the World Through a Woman If there dwelt upon earth a faith as great as is the reward of faith which is expected in the heavens, no one of you at all, best beloved sisters, from the time that she had first known the Lord, and learned (the truth ) concerning her own (that is, woman's ) condition, would have desired too gladsome (not to say too ostentatious) a style of dress; so as not rather to go about in humble garb, and rather to affect meanness of appearance, walking about as Eve mourning and repentant, in order that by every garb of penitence she might the more fully expiate that which she derives from Eve, — the ignominy, I mean, of the first sin , and the odium (attaching to her as the cause ) of human perdition. In pains and in anxieties do you bear (children), woman ; and toward your husband (is) your inclination, and he lords it over you. And do you not know that you are (each) an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that (forbidden) tree: you are the first deserter of the divine law : you are she who persuaded him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert — that is, death — even the Son of God had to die. And do you think about adorning yourself over and above your tunics of…

2. The Origin of Female Ornamentation, Traced Back to the Angels Who Had Fallen. For they, withal, who instituted them are assigned, under condemnation, to the penalty of death — those angels , to wit, who rushed from heaven on the daughters of men; so that this ignominy also attaches to woman . For when to an age much more ignorant (than ours) they had disclosed certain well-concealed material substances, and several not well-revealed scientific arts — if it is true that they had laid bare the operations of metallurgy, and had divulged the natural properties of herbs, and had promulgated the powers of enchantments, and had traced out every curious art, even to the interpretation of the stars — they conferred properly and as it were peculiarly upon women that instrumental mean of womanly ostentation, the radiances of jewels wherewith necklaces are variegated, and the circlets of gold wherewith the arms are compressed, and the medicaments of orchil with which wools are colored, and that black powder itself wherewith the eyelids and eyelashes are made prominent. What is the quality of these things may be declared meantime, even at this point, from the quality and condition of their teachers: in that sinners could never have either shown or supplied anything conducive to integrity, unlawful lovers anything conducive to chastity , renegade spirits anything conducive to the fear of God . If (these things) are to be called teachings , ill masters must of necessity have taught ill;…

3. Concerning the Genuineness of The Prophecy of Enoch. I am aware that the Scripture of Enoch , which has assigned this order (of action) to angels , is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah , the survivor of the deluge, was the great-grandson of Enoch himself; and he, of course, had heard and remembered, from domestic renown and hereditary tradition, concerning his own great-grandfather's grace in the sight of God , and concerning all his preachings; since Enoch had given no other charge to Methuselah than that he should hand on the knowledge of them to his posterity. Noah therefore, no doubt , might have succeeded in the trusteeship of (his) preaching; or, had the case been otherwise, he would not have been silent alike concerning the disposition (of things) made by God , his Preserver, and concerning the particular glory of his own house. If ( Noah ) had not had this (conservative power) by so short a route, there would (still) be this (consideration) to warrant our assertion of (the genuineness of) this Scripture: he could equally have renewed it, under the Spirit's inspiration, after it had been destroyed by the violence of the deluge, as, after the destruction of Jerusalem by the…

4. Waiving the Question of the Authors, Tertullian Proposes to Consider the Things on Their Own Merits Grant now that no mark of pre-condemnation has been branded on womanly pomp by the (fact of the) fate of its authors; let nothing be imputed to those angels besides their repudiation of heaven and (their) carnal marriage: let us examine the qualities of the things themselves, in order that we may detect the purposes also for which they are eagerly desired. Female habit carries with it a twofold idea — dress and ornament. By dress we mean what they call womanly gracing; by ornament, what it is suitable should be called womanly dis gracing. The former is accounted (to consist) in gold, and silver, and gems, and garments; the latter in care of the hair, and of the skin, and of those parts of the body which attract the eye. Against the one we lay the charge of ambition, against the other of prostitution; so that even from this early stage (of our discussion) you may look forward and see what, out of (all) these, is suitable, handmaid of God , to your discipline, inasmuch as you are assessed on different principles (from other women ) — those, namely, of humility and chastity . Chapter

You are equally led away by the sound of names, when you so understand the riches of Damascus, and the spoils of Samaria , and the king of Assyria, as if they portended that the Creator's Christ was a warrior, not attending to the promise contained in the passage, For before the Child shall have knowledge to cry, My father and My mother, He shall take away the riches of Damascus and the spoil of Samaria before the king of Assyria. Isaiah 8:4 You should first examine the point of age, whether it can be taken to represent Christ as even yet a man , much less a warrior.

Although, to be sure, He might be about to call to arms by His cry as an infant; might be about to sound the alarm of war not with a trumpet, but with a little rattle; might be about to seek His foe, not on horseback, or in chariot, or from parapet, but from nurse's neck or nursemaid's back, and so be destined to subjugate Damascus and Samaria from His mother's breasts! It is a different matter, of course, when the babes of your barbarian Pontus spring forth to the fight. They are, I think, taught to lance before they lacerate; swathed at first in sunshine and ointment, afterwards armed with the satchel, and rationed on bread and butter!

Now, since nature, certainly, nowhere grants to man to learn warfare before life, to pillage the wealth of a Damascus before he knows his father and mother's name, it follows that the passage in question must be deemed to be a figurative one. Well, but nature, says he, does not permit a virgin to conceive, and still the prophet is believed . And indeed very properly; for he has paved the way for the incredible thing being believed , by giving a reason for its occurrence, in that it was to be for a sign. Therefore, says he, the Lord himself shall give you a sign ; behold, a virgin shall conceive, and bear a son. Isaiah 7:14 Now a sign from God would not have been a sign, unless it had been some novel and prodigious thing.

Then, again, Jewish cavillers, in order to disconcert us, boldly pretend that Scripture does not hold that a virgin , but only a young woman , is to conceive and bring forth. They are, however, refuted by this consideration, that nothing of the nature of a sign can possibly come out of what is a daily occurrence, the pregnancy and child-bearing of a young woman . A virgin mother is justly deemed to be proposed by God as a sign , but a warlike infant has no like claim to the distinction; for even in such a case there does not occur the character of a sign. But after the sign of the strange and novel birth has been asserted, there is immediately afterwards declared as a sign the subsequent course of the Infant, who was to eat butter and honey.

I now come to those ordinary precepts of His, by means of which He adapts the peculiarity of His doctrine to what I may call His official proclamation as the Christ. Blessed are the needy (for no less than this is required for interpreting the word in the Greek, because theirs is the kingdom of heaven . Luke 6:20 Now this very fact, that He begins with beatitudes, is characteristic of the Creator, who used no other voice than that of blessing either in the first fiat or the final dedication of the universe : for my heart, says He, has indited a very good word. This will be that very good word of blessing which is admitted to be the initiating principle of the New Testament , after the example of the Old.

What is there, then, to wonder at, if He entered on His ministry with the very attributes of the Creator, who ever in language of the same sort loved, consoled, protected, and avenged the beggar, and the poor , and the humble , and the widow , and the orphan? So that you may believe this private bounty as it were of Christ to be a rivulet streaming from the springs of salvation . Indeed, I hardly know which way to turn amidst so vast a wealth of good words like these; as if I were in a forest, or a meadow, or an orchard of apples. I must therefore look out for such matter as chance may present to me. In the psalm he exclaims: Defend the fatherless and the needy; do justice to the humble and the poor; deliver the poor , and rid the needy out of the hand of the wicked .

Similarly in the seventy-first Psalm: In righteousness shall He judge the needy among the people, and shall save the children of the poor. And in the following words he says of Christ: All nations shall serve Him. Now David only reigned over the Jewish nation, so that nobody can suppose that this was spoken of David; whereas He had taken upon Himself the condition of the poor , and such as were oppressed with want, Because He should deliver the needy out of the hand of the mighty man; He shall spare the needy and the poor , and shall deliver the souls of the poor. From usury and injustice shall He redeem their souls , and in His sight shall their name be honoured.

Again: The wicked shall be turned into hell , even all the nations that forget God ; because the needy shall not always be forgotten; the endurance of the poor shall not perish forever. Again: Who is like the Lord our God , who dwells on high, and yet looks on the humble things that are in heaven and on earth!— who raises up the needy from off the ground, and out of the dunghill exalts the poor; that He may set him with the princes of His people, that is, in His own kingdom. And likewise earlier, in the book of Kings, Hannah the mother of Samuel gives glory to God in these words: He raises the poor man from the ground, and the beggar, that He may set him among the princes of His people (that is, in His own kingdom), and on thrones of glory (even royal ones). 1 Samuel 2:8 And by Isaiah how He inveighs against the oppressors of the needy!

In the like manner, says He, Luke 6:26 did their fathers unto the prophets . What a turncoat is Marcion's Christ! Now the destroyer, now the advocate of the prophets ! He destroyed them as their rival, by converting their disciples ; he took up their cause as their friend, by stigmatizing their persecutors. But, in as far as the defense of the prophets could not be consistent in the Christ of Marcion , who came to destroy them; in so far is it becoming to the Creator's Christ that He should stigmatize those who persecuted the prophets , for He in all things accomplished their predictions. Again, it is more characteristic of the Creator to upbraid sons with their fathers' sins , than it is of that god who chastizes no man for even his own misdeeds.

But you will say, He cannot be regarded as defending the prophets simply because He wished to affirm the iniquity of the Jews for their impious dealings with their own prophets . Well, then, in this case, no sin ought to have been charged against the Jews : they were rather deserving of praise and approbation when they maltreated those whom the absolutely good god of Marcion , after so long a time, bestirred himself to destroy. I suppose, however, that by this time he had ceased to be the absolutely good god; he had now sojourned a considerable while even with the Creator, and was no longer (like) the god of Epicurus purely and simply. For see how he condescends to curse, and proves himself capable of taking offense and feeling anger ! He actually pronounces a woe !

But a doubt is raised against us as to the import of this word, as if it carried with it less the sense of a curse than of an admonition. Where, however, is the difference, since even an admonition is not given without the sting of a threat, especially when it is embittered with a woe ? Moreover, both admonition and threatening will be the resources of him who knows how to feel angry . For no one will forbid the doing of a thing with an admonition or a threat, except him who will inflict punishment for the doing of it. No one would inflict punishment, except him who was susceptible of anger .

Others, again, admit that the word implies a curse; but they will have it that Christ pronounced the woe, not as if it were His own genuine feeling, but because the woe is from the Creator, and He wanted to set forth to them the severity of the Creator in order that He might the more commend His own long-suffering in His beatitudes. Just as if it were not competent to the Creator, in the pre-eminence of both His attributes as the good God and Judge, that, as He had made clemency the preamble of His benediction so He should place severity in the sequel of His curses; thus fully developing His discipline in both directions, both in following out the blessing and in providing against the curse. He had already said of old, Behold, I have set before you blessing and cursing.

We have it on the true tradition of the Church , that this epistle was sent to the Ephesians, not to the Laodiceans. Marcion , however, was very desirous of giving it the new title (of Laodicean), as if he were extremely accurate in investigating such a point. But of what consequence are the titles, since in writing to a certain church the apostle did in fact write to all? It is certain that, whoever they were to whom he wrote, he declared Him to be God in Christ with whom all things agree which are predicted.

Now, to what god will most suitably belong all those things which relate to that good pleasure, which God has purposed in the mystery of His will , that in the dispensation of the fullness of times He might recapitulate (if I may so say, according to the exact meaning of the Greek word ) all things in Christ , both which are in heaven and which are on earth, Ephesians 1:9-10 but to Him whose are all things from their beginning, yea the beginning itself too; from whom issue the times and the dispensation of the fullness of times, according to which all things up to the very first are gathered up in Christ? What beginning , however, has the other god; that is to say, how can anything proceed from him, who has no work to show? And if there be no beginning, how can there be times ? If no times, what fullness of times can there be?

And if no fullness, what dispensation ? Indeed, what has he ever done on earth, that any long dispensation of times to be fulfilled can be put to his account, for the accomplishment of all things in Christ , even of things in heaven? Nor can we possibly suppose that any things whatever have been at any time done in heaven by any other God than Him by whom, as all men allow, all things have been done on earth. Now, if it is impossible for all these things from the beginning to be reckoned to any other God than the Creator, who will believe that an alien god has recapitulated them in an alien Christ, instead of their own proper Author in His own Christ? If, again, they belong to the Creator, they must needs be separate from the other god; and if separate, then opposed to him.

But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: That we should be to the praise of His glory , who first trusted in Christ? Ephesians 1:12 Now who could have first trusted — i.e. previously trusted — in God , before His advent, except the Jews to whom Christ was previously announced, from the beginning? He who was thus foretold , was also foretrusted . Hence the apostle refers the statement to himself, that is, to the Jews , in order that he may draw a distinction with respect to the Gentiles , (when he goes on to say:) In whom you also trusted, after that you heard the word of truth , the gospel (of your salvation ); in whom you believed , and were sealed with His Holy Spirit of promise. Ephesians 1:13 Of what promise?

What the two masters are who, He says, cannot be served, Luke 16:13 on the ground that while one is pleased the other must needs be displeased, He Himself makes clear, when He mentions God and mammon . Then, if you have no interpreter by you, you may learn again from Himself what He would have understood by mammon . For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office, relieves his lord's debtors by lessening their debts with a view to their recompensing him with their help, He said, And I say unto you, Make to yourselves friends of the mammon of unrighteousness, that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator of unrighteousness, and the lord of the whole world.

Therefore, when he saw the covetousness of the Pharisees doing servile worship to it, He hurled this sentence against them, You cannot serve God and mammon . Luke 16:13 Then the Pharisees , who were covetous of riches, derided Him, when they understood that by mammon He meant money. Let no one think that under the word mammon the Creator was meant, and that Christ called them off from the service of the Creator. What folly ! Rather learn therefrom that one God was pointed out by Christ. For they were two masters whom He named, God and mammon — the Creator and money. You cannot indeed serve God — Him, of course whom they seemed to serve — and mammon to whom they preferred to devote themselves. If, however, he was giving himself out as another god , it would not be two masters, but three, that he had pointed out.

For the Creator was a master, and much more of a master, to be sure, than mammon , and more to be adored, as being more truly our Master. Now, how was it likely that He who had called mammon a master, and had associated him with God , should say nothing of Him who was really the Master of even these, that is, the Creator? Or else, by this silence respecting Him did He concede that service might be rendered to Him , since it was to Himself alone and to mammon that He said service could not be (simultaneously) rendered? When, therefore, He lays down the position that God is one, since He would have been sure to mention the Creator if He were Himself a rival to Him, He did (virtually) name the Creator, when He refrained from insisting that He was Master alone, without a rival god.

Accordingly, this will throw light upon the sense in which it was said, If you have not been faithful in the unrighteous mammon , who will commit to your trust the true riches? Luke 16:11 In the unrighteous mammon , that is to say, in unrighteous riches, not in the Creator; for even Marcion allows Him to be righteous: And if you have not been faithful in that which is another man's, who will give to you that which is mine? For whatever is unrighteous ought to be foreign to the servants of God . But in what way was the Creator foreign to the Pharisees , seeing that He was the proper God of the Jewish nation? Forasmuch then as the words, Who will entrust to you the truer riches? and, Who will give you that which is mine?

1. My brother Fabius, you very lately asked, because some news or other were communicated, whether or not we ought to flee in persecution . For my part, having on the spot made some observations in the negative suited to the place and time, I also, owing to the rudeness of some persons , took away with me the subject but half treated, meaning to set it forth now more fully by my pen; for your inquiry had interested me in it, and the state of the times had already on its own account pressed it upon me. As persecutions in increasing number threaten us, so the more are we called on to give earnest thought to the question of how faith ought to receive them, and the duty of carefully considering it concerns you no less, who no doubt , by not accepting the Comforter, the guide to all truth , have, as was natural, opposed us hitherto in regard to other questions also. We have therefore applied a methodical treatment, too, to your inquiry, as we see that we must first come to a decision as to how the matter stands in regard to persecution itself, whether it comes on us from God or from the devil , that with the less difficulty we may get on firm ground as to our duty to meet it; for of everything one's knowledge is clearer when it is known from whom it has its origin. It is enough indeed to lay it down, (in bar of all besides,) that nothing happens without the will of God . But lest we be diverted from the point before us, we shall not by this deliverance at once give occasion to…

2. If, because injustice is not from God , but from the devil , and persecution consists of injustice (for what more unjust than that the bishops of the true God , that all the followers of the truth , should be dealt with after the manner of the vilest criminals?), persecution therefore seems to proceed from the devil , by whom the injustice which constitutes persecution is perpetrated, we ought to know , as you have neither persecution without the injustice of the devil , nor the trial of faith without persecution , that the injustice necessary for the trial of faith does not give a warrant for persecution , but supplies an agency; that in reality, in reference to the trial of faith , which is the reason of persecution , the will of God goes first, but that as the instrument of persecution , which is the way of trial, the injustice of the devil follows. For in other respects, too, injustice in proportion to the enmity it displays against righteousness affords occasion for attestations of that to which it is opposed as an enemy, that so righteousness may be perfected in injustice , as strength is perfected in weakness. For the weak things of the world have been chosen by God to confound the strong, and the foolish things of the world to confound its wisdom. Thus even injustice is employed, that righteousness may be approved in putting unrighteousness to shame. Therefore, since the service is not of free-will , but of subjection (for persecution is the appointment of the…

3. Seeing therefore, too, these cases occur in persecutions more than at other times, as there is then among us more of proving or rejecting, more of abusing or punishing, it must be that their general occurrence is permitted or commanded by Him at whose will they happen even partially; by Him, I mean, who says, I am He who make peace and create evil , — that is, war , for that is the antithesis of peace. But what other war has our peace than persecution ? If in its issues persecution emphatically brings either life or death, either wounds or healing, you have the author, too, of this. I will smite and heal, I will make alive and put to death . I will burn them, He says, as gold is burned; and I will try them, He says, as silver is tried, for when the flame of persecution is consuming us, then the steadfastness of our faith is proved . These will be the fiery darts of the devil , by which faith gets a ministry of burning and kindling; yet by the will of God . As to this I know not who can doubt , unless it be persons with frivolous and frigid faith , which seizes upon those who with trembling assemble together in the church. For you say, seeing we assemble without order, and assemble at the same time, and flock in large numbers to the church, the heathen are led to make inquiry about us, and we are alarmed lest we awaken their anxieties. Do you not know that God is Lord of all? And if it is God's will , then you shall suffer persecution ; but if it is not, the heathen will…

4. Well, then, if it is evident from whom persecution proceeds, we are able at once to satisfy your doubts, and to decide from these introductory remarks alone, that men should not flee in it. For if persecution proceeds from God , in no way will it be our duty to flee from what has God as its author; a twofold reason opposing; for what proceeds from God ought not on the one hand to be avoided, and it cannot be evaded on the other. It ought not to be avoided, because it is good ; for everything must be good on which God has cast His eye. And with this idea has perhaps this statement been made in Genesis, And God saw because it is good ; not that He would have been ignorant of its goodness unless He had seen it, but to indicate by this expression that it was good because it was viewed by God . There are many events indeed happening by the will of God , and happening to somebody's harm. Yet for all that, a thing is therefore good because it is of God , as divine, as reasonable; for what is divine, and not reasonable and good? What is good , yet not divine? But if to the universal apprehension of mankind this seems to be the case, in judging, man's faculty of apprehension does not predetermine the nature of things, but the nature of things his power of apprehension. For every several nature is a certain definite reality, and it lays it on the perceptive power to perceive it just as it exists. Now, if that which comes from God is good indeed in its natural state (for there is…

An excellent thing has silence proved itself in many another person on many an occasion, and at present it befits myself, too, most especially, who with or without purpose may keep the door of my lips, and feel constrained to be silent. For I am unpractised and unskilled in those beautiful and elegant addresses which are spoken or composed in a regular and unbroken train, in select and well-chosen phrases and words; and it may be that I am less apt by nature to cultivate successfully this graceful and truly Grecian art.

Besides, it is now eight years since I chanced myself to utter or compose any speech, whether long or short; neither in that period have I heard any other compose or utter anything in private, or deliver in public any laudatory or controversial orations, with the exception of those admirable men who have embraced the noble study of philosophy , and who care less for beauty of language and elegance of expression. For, attaching only a secondary importance to the words, they aim, with all exactness, at investigating and making known the things themselves, precisely as they are severally constituted. Not indeed, in my opinion, that they: do not desire, but rather that they do greatly desire, to clothe the noble and accurate results of their thinking in noble and comely language.

Yet it may be that they are not able so lightly to put forth this sacred and godlike power (faculty) in the exercise of its own proper conceptions, and at the same time to practise a mode of discourse eloquent in its terms, and thus to comprehend in one and the same mind — and that, too, this little mind of man — two accomplishments, which are the gifts of two distinct persons , and which are, in truth , most contrary to each other. For silence is indeed the friend and helpmeet of thought and invention. But if one aims at readiness of speech and beauty of discourse, he will get at them by no other discipline than the study of words, and their constant practice.

Moreover, another branch of learning occupies my mind completely, and the mouth binds the tongue if I should desire to make any speech, however brief, with the voice of the Greeks; I refer to those admirable laws of our sages by which the affairs of all the subjects of the Roman Empire are now directed, and which are neither composed nor learned without difficulty. And these are wise and exact in themselves, and manifold and admirable, and, in a word, most thoroughly Grecian; and they are expressed and committed to us in the Roman tongue, which is a wonderful and magnificent sort of language, and one very aptly conformable to royal authority, but still difficult to me. Nor could it be otherwise with me, even though I might say that it was my desire that it should be.

In the next place, with regard to the declaration of Jesus against rich men, when He said, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God , Celsus alleges that this saying manifestly proceeded from Plato , and that Jesus perverted the words of the philosopher , which were, that it was impossible to be distinguished for goodness, and at the same time for riches.

Now who is there that is capable of giving even moderate attention to affairs — not merely among the believers on Jesus, but among the rest of mankind — that would not laugh at Celsus, on hearing that Jesus , who was born and brought up among the Jews , and was supposed to be the son of Joseph the carpenter, and who had not studied literature — not merely that of the Greeks, but not even that of the Hebrews — as the truth-loving Scriptures testify regarding Him, had read Plato , and being pleased with the opinion he expressed regarding rich men, to the effect that it was impossible to be distinguished for goodness and riches at the same time, had perverted this, and changed it into, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God!

Now, if Celsus had not perused the Gospels in a spirit of hatred and dislike, but had been imbued with a love of truth , he would have turned his attention to the point why a camel — that one of animals which, as regards its physical structure, is crooked — was chosen as an object of comparison with a rich man, and what signification the narrow eye of a needle had for him who saw that strait and narrow was the way that leads unto life; and to this point also, that this animal. according to the law, is described as unclean, having one element of acceptability, viz. that it ruminates, but one of condemnation, viz., that it does not divide the hoof.

He would have inquired, moreover, how often the camel was adduced as an object of comparison in the sacred Scriptures, and in reference to what objects, that he might thus ascertain the meaning of the Logos concerning the rich men. Nor would he have left without examination the fact that the poor are termed blessed by Jesus, while the rich are designated as miserable; and whether these words refer to the rich and poor who are visible to the senses, or whether there is any kind of poverty known to the Logos which is to be deemed altogether blessed, and any rich man who is to be wholly condemned. For even a common individual would not thus indiscriminately have praised the poor , many of whom lead most wicked lives. But on this point we have said enough.

When, then, the letter of the law promises riches to the just, Celsus may follow the letter which kills, and understand it of worldly riches, which blind men; but we say that it refers to those riches which enlighten the eyes, and which enrich a man in all utterance and in all knowledge . And in this sense we charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God , who gives us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate. For, as Solomon says, riches are the true good, which are the ransom of the life of a man; but the poverty which is the opposite of these riches is destructive, for by it the poor cannot bear rebuke.

And what has been said of riches applies to dominion, in regard to which it is said, The just man shall chase a thousand, and two put ten thousand to flight. Now if riches are to be taken in the sense we have just explained, consider if it is not according to God's promise that he who is rich in all utterance, in all knowledge , in all wisdom, in all good works, may not out of these treasures of utterance, of wisdom, and of knowledge , lend to many nations. It was thus that Paul lent to all the nations that he visited, carrying the Gospel of Christ from Jerusalem, and round about unto Illyricum . And as the divine knowledge was given to him by revelation, and his mind was illumined by the Divine Word, he himself therefore needed to borrow from no one, and required not the ministry to any man to teach him the word of truth .

Thus, as it had been written, You shall have dominion over many nations, and they shall not have dominion over you, he ruled over the Gentiles whom he brought under the teaching of Jesus Christ ; and he never gave place by subjection to men , no, not for an hour, as being himself mightier than they. And thus also he filled the earth.

Although, therefore, Celsus would, in his own words, drive us with all haste out of life, so that such a race may become extinct from the earth; yet we, along with those who worship the Creator, will live according to the laws of God , never consenting to obey the laws of sin . We will marry if we wish, and bring up the children given to us in marriage; and if need be, we will not only partake of the blessings of life, but bear its appointed sorrows as a trial to our souls . For in this way is divine Scripture accustomed to speak of human afflictions, by which, as gold is tried in the fire, so the spirit of man is tried, and is found to be worthy either of condemnation or of praise. For those things which Celsus calls evils we are therefore prepared, and are ready to say, Try me, O Lord, and prove me; purge my reins and my heart.

For no one will be crowned, unless here upon earth, with this body of humiliation, he strive lawfully. Further, we do not pay honours supposed to be due to those whom Celsus speaks of as being set over the affairs of the world. For we worship the Lord our God , and Him only do we serve, and desire to be followers of Christ , who, when the devil said to Him, All these things will I give you if you will fall down and worship me, answered him by the words, You shall worship the Lord your God , and Him only shall you serve. Wherefore we do not render the honour supposed to be due to those who, according to Celsus, are set over the affairs of this world; for no man can serve two masters, and we cannot serve God and mammon , whether this name be applied to one or more.

Moreover, if any one by transgressing the law dishonours the lawgiver, it seems clear to us that if the two laws , the law of God and the law of mammon , are completely opposed to each other, it is better for us by transgressing the law of mammon to dishonour mammon , that we may honour God by keeping His law, than by transgressing the law of God to dishonour God , that by obeying the law of mammon we may honour mammon .

1. As I am about to speak, beloved brethren, of patience, and to declare its advantages and benefits, from what point should I rather begin than this, that I see that even at this time, for your audience of me, patience is needful, as you cannot even discharge this duty of hearing and learning without patience? For wholesome discourse and reasoning are then effectually learned, if what is said be patiently heard. Nor do I find, beloved brethren, among the rest of the ways of heavenly discipline wherein the path of our hope and faith is directed to the attainment of the divine rewards, anything of more advantage, either as more useful for life or more helpful to glory , than that we who are labouring in the precepts of the Lord with the obedience of fear and devotion, should especially, with our whole watchfulness, be careful of patience.

2. Philosophers also profess that they pursue this virtue ; but in their case the patience is as false as their wisdom also is. For whence can he be either wise or patient, who has neither known the wisdom nor the patience of God? Since He Himself warns us, and says of those who seem to themselves to be wise in this world, I will destroy the wisdom of the wise, and I will reprove the understanding of the prudent . Isaiah 29:14 Moreover, the blessed Apostle Paul , filled with the Holy Spirit , and sent forth for the calling and training of the heathen , bears witness and instructs us, saying, See that no man despoil you through philosophy and vain deceit, after the tradition of men , after the elements of the world, and not after Christ, because in Him dwells all the fullness of divinity. Colossians 2:8, 10 And in another place he says: Let no man deceive himself; if any man among you thinks himself to be wise, let him become a fool to this world, that he may become wise. For the wisdom of this world is foolishness with God . For it is written, I will rebuke the wise in their own craftiness. And again: The Lord knows the thoughts of the wise, that they are foolish. 1 Corinthians 3:18-20 Wherefore if the wisdom among them be not true , the patience also cannot be true . For if he is wise who is lowly and meek — but we do not see that philosophers are either lowly or meek, but greatly pleasing themselves, and, for the very reason that they please themselves, displeasing God —…

3. But for us, beloved brethren, who are philosophers , not in words, but in deeds , and do not put forward our wisdom in our garb, but in truth — who are better acquainted with the consciousness, than with the boast, of virtues — who do not speak great things, but live them — let us, as servants and worshippers of God , show, in our spiritual obedience , the patience which we learn from heavenly teachings. For we have this virtue in common with God . From Him patience begins; from Him its glory and its dignity take their rise. The origin and greatness of patience proceed from God as its author. Man ought to love the thing which is dear to God ; the good which the Divine Majesty loves, it commends. If God is our Lord and Father, let us imitate the patience of our Lord as well as our Father; because it behooves servants to be obedient , no less than it becomes sons not to be degenerate.

4. But what and how great is the patience in God , that, most patiently enduring the profane temples and the images of earth, and the sacrilegious rites instituted by men , in contempt of His majesty and honour , He makes the day to begin and the light of the sun to arise alike upon the good and the evil ; and while He waters the earth with showers, no one is excluded from His benefits, but upon the righteous equally with the unrighteous He bestows His undiscriminating rains. We see that with undistinguishing equality of patience, at God's behest, the seasons minister to the guilty and the guiltless, the religious and the impious — those who give thanks and the unthankful; that the elements wait on them; the winds blow, the fountains flow, the abundance of the harvests increases, the fruits of the vineyards ripen, the trees are loaded with apples, the groves put on their leaves, the meadows their verdure; and while God is provoked with frequent, yea, with continual offenses, He softens His indignation, and in patience waits for the day of retribution, once for all determined; and although He has revenge in His power, He prefers to keep patience for a long while, bearing, that is to say, mercifully, and putting off, so that, if it might be possible, the long protracted mischief may at some time be changed, and man, involved in the contagion of errors and crimes, may even though late be converted to God , as He Himself warns and says, I do not will the death of him that dies,…

1. Discipline, the safeguard of hope, the bond of faith , the guide of the way of salvation , the stimulus and nourishment of good dispositions, the teacher of virtue , causes us to abide always in Christ , and to live continually for God , and to attain to the heavenly promises and to the divine rewards. To follow her is wholesome, and to turn away from her and neglect her is deadly. The Holy Spirit says in the Psalms , Keep discipline, lest perchance the Lord be angry , and you perish from the right way, when His wrath is quickly kindled against you. And again: But unto the ungodly says God , Why do you preach my laws , and take my covenant into your mouth? Whereas you hate discipline, and hast cast my words behind you. And again we read: He that casts away discipline is miserable. Wisdom 3:11 And from Solomon we have received the mandates of wisdom, warning us: My son, despise not the discipline of the Lord, nor faint when you are rebuked of Him: for whom the Lord loves He corrects. Proverbs 3:11 But if God rebukes whom He loves, and rebukes him for the very purpose of amending him, brethren also, and especially priests , do not hate , but love those whom they rebuke, that they may mend them; since God also before predicted by Jeremiah, and pointed to our times, when he said, And I will give you shepherds according to my heart: and they shall feed you with the food of discipline.? Jeremiah 3:15

2. But if in Holy Scripture discipline is frequently and everywhere prescribed, and the whole foundation of religion and of faith proceeds from obedience and fear ; what is more fitting for us urgently to desire, what more to wish for and to hold fast, than to stand with roots strongly fixed, and with our houses based with solid mass upon the rock unshaken by the storms and whirlwinds of the world, so that we may come by the divine precepts to the rewards of God? Considering as well as knowing that our members, when purged from all the filth of the old contagion by the sanctification of the layer of life, are God's temples, and must not be violated nor polluted, since he who does violence to them is himself injured. We are the worshippers and priests of those temples; let us obey Him whose we have already begun to be. Paul tells us in his epistles, in which he has formed us to a course of living by divine teaching, You are not your own, for you are bought with a great price; glorify and bear God in your body. 1 Corinthians 6:14 Let us glorify and bear God in a pure and chaste body, and with a more complete obedience ; and since we have been redeemed by the blood of Christ , let us obey and give furtherance to the empire of our Redeemer by all the obedience of service, that nothing impure or profane may be brought into the temple of God , lost He should be offended, and forsake the temple which He inhabits. The words of the Lord giving health and teaching, as well curing as…

3. My address is now to virgins , whose glory , as it is more eminent, excites the greater interest. This is the flower of the ecclesiastical seed, the grace and ornament of spiritual endowment, a joyous disposition, the wholesome and uncorrupted work of praise and honour , God's image answering to the holiness of the Lord, the more illustrious portion of Christ's flock. The glorious fruitfulness of Mother Church rejoices by their means, and in them abundantly flourishes; and in proportion as a copious virginity is added to her number, so much the more it increases the joy of the Mother. To these I speak, these I exhort with affection rather than with power; not that I would claim — last and least, and very conscious of my lowliness as I am — any right to censure, but because, being unceasingly careful even to solicitude, I fear more from the onset of Satan .

4. For that is not an empty carefulness nor a vain fear , which takes counsel for the way of salvation , which guards the commandments of the Lord and of life; so that they who have dedicated themselves to Christ , and who depart from carnal concupiscence, and have vowed themselves to God as well in the flesh as in the spirit, may consummate their work, destined as it is to a great reward, and may not study any longer to be adorned or to please anybody but their Lord, from whom also they expect the reward of virginity ; as He Himself says: All men cannot receive this word, but they to whom it is given. For there are some eunuchs, which were so born from their mother's womb; and there are some eunuchs, which were made eunuchs of men; and there are eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. Matthew 19:11 Again, also by this word of the angel the gift of continency is set forth, and virginity is preached: These are they which have not defiled themselves with women , for they have remained virgins ; these are they which follow the Lamb wherever He goes. Revelation 14:4 For not only thus does the Lord promise the grace of continency to men , and pass over women ; but since the woman is a portion of the man, and is taken and formed from him, God in Scripture almost always speaks to the Protoplast, the first formed, because they are two in one flesh, and in the male is at the same time signified the woman also.

1. Behold, beloved brethren, peace is restored to the Church ; and although it lately seemed to incredulous people difficult, and to traitors impossible, our security is by divine aid and retribution re-established. Our minds return to gladness ; and the season of affliction and the cloud being dispersed, tranquillity and serenity have shone forth once more. Praises must be given to God , and His benefits and gifts must be celebrated with giving of thanks, although even in the time of persecution our voice has not ceased to give thanks. For not even an enemy has so much power as to prevent us, who love the Lord with our whole heart, and life, and strength, from declaring His blessings and praises always and everywhere with glory . The day earnestly desired, by the prayers of all has come; and after the dreadful and loathsome darkness of a long night, the world has shone forth irradiated by the light of the Lord.

2. We look with glad countenances upon confessors illustrious with the heraldry of a good name, and glorious with the praises of virtue and of faith ; clinging to them with holy kisses, we embrace them long desired with insatiable eagerness. The white-robed cohort of Christ's soldiers is here, who in the fierce conflict have broken the ferocious turbulence of an urgent persecution , having been prepared for the suffering of the dungeon, armed for the endurance of death. Bravely you have resisted the world: you have afforded a glorious spectacle in the sight of God ; you have been an example to your brethren that shall follow you. That religious voice has named the name of Christ , in whom it has once confessed that it believed ; those illustrious hands, which had only been accustomed to divine works, have resisted the sacrilegious sacrifices ; those lips, sanctified by heavenly food after the body and blood of the Lord, have rejected the profane contacts and the leavings of the idols . Your head has remained free from the impious and wicked veil with which the captive heads of those who sacrificed were there veiled; your brow, pure with the sign of God , could not bear the crown of the devil , but reserved itself for the Lord's crown. How joyously does your Mother Church receive you in her bosom, as you return from the battle! How blissfully, how gladly, does she open her gates, that in united bands you may enter, bearing the trophies from a prostrate enemy! With the…

3. Let none, my beloved brethren, let none depreciate this glory ; let none by malignant dispraise detract from the uncorrupted steadfastness of those who have stood. When the day appointed for denying had gone by, every one who had not professed within that time not to be a Christian , confessed that he was a Christian . It is the first title to victory to confess the Lord under the violence of the hands of the Gentiles . It is the second step to glory to be withdrawn by a cautious retirement, and to be reserved for the Lord. The former is a public, the latter is a private confession. The former overcomes the judge of this world; the latter, content with God as its judge, keeps a pure conscience in integrity of heart. In the former case there is a readier fortitude ; in the latter, solicitude is more secure. The former, as his hour approached, was already found mature; the latter perhaps was delayed, who, leaving his estate, withdrew for a while, because he would not deny, but would certainly confess if he too had been apprehended.

4. One cause of grief saddens these heavenly crowns of martyrs , these glorious spiritual confessions, these very great and illustrious virtues of the brethren who stand; which is, that the hostile violence has torn away a part of our own bowels, and thrown it away in the destructiveness of its own cruelty. What shall I do in this matter, beloved brethren? Wavering in the various tide of feeling, what or how shall I speak? I need tears rather than words to express the sorrow with which the wound of our body should be bewailed, with which the manifold loss of a people once numerous should be lamented. For whose heart is so hard or cruel, who is so unmindful of brotherly love , as, among the varied ruins of his friends, and the mournful relics disfigured with all degradation, to be able to stand and to keep dry eyes, and not in the breaking out of his grief to express his groanings rather with tears than with words? I grieve, brethren, I grieve with you; nor does my own integrity and my personal soundness beguile me to the soothing of my griefs, since it is the shepherd that is chiefly wounded in the wound of his flock. I join my breast with each one, and I share in the grievous burden of sorrow and mourning. I wail with the wailing, I weep with the weeping, I regard myself as prostrated with those that are prostrate. My limbs are at the same time stricken with those darts of the raging enemy; their cruel swords have pierced through my bowels; my mind could not remain…

1. The evangelical precepts, beloved brethren, are nothing else than divine teachings — foundations on which hope is to be built, supports to strengthen faith , nourishments for cheering the heart, rudders for guiding our way, guards for obtaining salvation — which, while they instruct the docile minds of believers on the earth, lead them to heavenly kingdoms. God , moreover, willed many things to be said and to be heard by means of the prophets His servants; but how much greater are those which the Son speaks, which the Word of God who was in the prophets testifies with His own voice; not now bidding to prepare the way for His coming, but Himself coming and opening and showing to us the way, so that we who have before been wandering in the darkness of death, without forethought and blind, being enlightened by the light of grace , might keep the way of life, with the Lord for our ruler and guide!

2. He, among the rest of His salutary admonitions and divine precepts wherewith He counsels His people for their salvation , Himself also gave a form of praying — Himself advised and instructed us what we should pray for. He who made us to live, taught us also to pray , with that same benignity, to wit, wherewith He has condescended to give and confer all things else; in order that while we speak to the Father in that prayer and supplication which the Son has taught us, we may be the more easily heard. Already He had foretold that the hour was coming when the true worshippers should worship the Father in spirit and in truth ; John 4:23 and He thus fulfilled what He before promised, so that we who by His sanctification have received the Spirit and truth , may also by His teaching worship truly and spiritually. For what can be a more spiritual prayer than that which was given to us by Christ, by whom also the Holy Spirit was given to us? What praying to the Father can be more truthful than that which was delivered to us by the Son who is the Truth, out of His own mouth? So that to pray otherwise than He taught is not ignorance alone, but also sin ; since He Himself has established, and said, You reject the commandments of God , that you may keep your own traditions.

3. Let us therefore, brethren beloved, pray as God our Teacher has taught us. It is a loving and friendly prayer to beseech God with His own word, to come up to His ears in the prayer of Christ . Let the Father acknowledge the words of His Son when we make our prayer , and let Him also who dwells within in our breast Himself dwell in our voice. And since we have Him as an Advocate with the Father for our sins , let us, when as sinners we petition on behalf of our sins , put forward the words of our Advocate. For since He says, that whatsoever we shall ask of the Father in His name, He will give us, John 16:23 how much more effectually do we obtain what we ask in Christ's name, if we ask for it in His own prayer !

4. But let our speech and petition when we pray be under discipline, observing quietness and modesty. Let us consider that we are standing in God's sight. We must please the divine eyes both with the habit of body and with the measure of voice. For as it is characteristic of a shameless man to be noisy with his cries, so, on the other hand, it is fitting to the modest man to pray with moderated petitions. Moreover, in His teaching the Lord has bidden us to pray in secret — in hidden and remote places, in our very bed-chambers — which is best suited to faith , that we may know that God is everywhere present, and hears and sees all, and in the plenitude of His majesty penetrates even into hidden and secret places, as it is written, I am a God at hand, and not a God afar off. If a man shall hide himself in secret places, shall I not then see him? Do not I fill heaven and earth? Jeremiah 23:23-24 And again: The eyes of the Lord are in every place, beholding the evil and the good. Proverbs 15:3 And when we meet together with the brethren in one place, and celebrate divine sacrifices with God's priest , we ought to be mindful of modesty and discipline — not to throw abroad our prayers indiscriminately, with unsubdued voices, nor to cast to God with tumultuous wordiness a petition that ought to be commended to God by modesty; for God is the hearer, not of the voice, but of the heart. Nor need He be clamorously reminded, since He sees men's thoughts, as the Lord proves to us when He…

1. Many and great, beloved brethren, are the divine benefits wherewith the large and abundant mercy of God the Father and Christ both has laboured and is always labouring for our salvation : that the Father sent the Son to preserve us and give us life, in order that He might restore us; and that the Son was willing to be sent and to become the Son of man , that He might make us sons of God ; humbled Himself, that He might raise up the people who before were prostrate; was wounded that He might heal our wounds; served, that He might draw out to liberty those who were in bondage; underwent death, that He might set forth immortality to mortals. These are many and great boons of divine compassion. But, moreover, what is that providence , and how great the clemency, that by a plan of salvation it is provided for us, that more abundant care should be taken for preserving man after he is already redeemed! For when the Lord at His advent had cured those wounds which Adam had borne, and had healed the old poisons of the serpent, He gave a law to the sound man and bade him sin no more, lest a worse thing should befall the sinner. We had been limited and shut up into a narrow space by the commandment of innocence. Nor would the infirmity and weakness of human frailty have any resource, unless the divine mercy, coming once more in aid, should open some way of securing salvation by pointing out works of justice and mercy, so that by almsgiving we may wash away whatever foulness we…

2. The Holy Spirit speaks in the sacred Scriptures, and says, By almsgiving and faith sins are purged. Not assuredly those sins which had been previously contracted, for those are purged by the blood and sanctification of Christ . Moreover, He says again, As water extinguishes fire, so almsgiving quenches sin . Sirach 3:30 Here also it is shown and proved , that as in the layer of saving water the fire of Gehenna is extinguished, so by almsgiving and works of righteousness the flame of sins is subdued. And because in baptism remission of sins is granted once for all, constant and ceaseless labour, following the likeness of baptism , once again bestows the mercy of God . The Lord teaches this also in the Gospel . For when the disciples were pointed out, as eating and not first washing their hands, He replied and said, He that made that which is within, made also that which is without. But give alms , and behold all things are clean unto you; Luke 11:41 teaching hereby and showing, that not the hands are to be washed, but the heart, and that the foulness from inside is to be done away rather than that from outside; but that he who shall have cleansed what is within has cleansed also that which is without; and that if the mind is cleansed, a man has begun to be clean also in skin and body. Further, admonishing, and showing whence we may be clean and purged, He added that alms must be given. He who is pitiful teaches and warns us that pity must be shown; and because He seeks to…

3. Let us then acknowledge, beloved brethren, the wholesome gift of the divine mercy; and let us, who cannot be without some wound of conscience , heal our wounds by the spiritual remedies for the cleansing and purging of our sins . Nor let any one so flatter himself with the notion of a pure and immaculate heart, as, in dependence on his own innocence, to think that the medicine needs not to be applied to his wounds; since it is written, Who shall boast that he has a clean heart, or who shall boast that he is pure from sins ? Proverbs 20:9 And again, in his epistle, John lays it down, and says, If we say that we have no sin , we deceive ourselves, and the truth is not in us. But if no one can be without sin , and whoever should say that he is without fault is either proud or foolish, how needful, how kind is the divine mercy, which, knowing that there are still found some wounds in those that have been healed, even after their healing, has given wholesome remedies for the curing and healing of their wounds anew!

4. Finally, beloved brethren, the divine admonition in the Scriptures , as well old as new, has never failed, has never been silent in urging God's people always and everywhere to works of mercy; and in the strain and exhortation of the Holy Spirit , every one who is instructed into the hope of the heavenly kingdom is commanded to give alms . God commands and prescribes to Isaiah: Cry, says He, with strength, and spare not. Lift up your voice as a trumpet, and declare to my people their transgressions, and to the house of Jacob their sins . Isaiah 58:1 And when He had commanded their sins to be charged upon them, and with the full force of His indignation had set forth their iniquities, and had said, that not even though they should use supplications, and prayers , and fastings , should they be able to make atonement for their sins ; nor, if they were clothed in sackcloth and ashes, be able to soften God's anger , yet in the last part showing that God can be appeased by almsgiving alone, he added, saying, Break your bread to the hungry, and bring the poor that are without a home into your house. If you see the naked, clothe him; and despise not the household of your own seed. Then shall your light break forth in season, and your garments shall arise speedily; and righteousness shall go before you, and the glory of God shall surround you. Then shall you cry, and God shall hear you; while yet you are speaking, He shall say, Here I am. Isaiah 58:1-9

Therefore humanity is to be preserved, if we wish rightly to be called men. But what else is this preservation of humanity than the loving a man because he is a man , and the same as ourselves? Therefore discord and dissension are not in accordance with the nature of man; and that expression of Cicero is true , which says that man, while he is obedient to nature, cannot injure man. Therefore, if it is contrary to nature to injure a man , it must be in accordance with nature to benefit a man; and he who does not do this deprives himself of the title of a man , because it is the duty of humanity to succour the necessity and peril of a man .

I ask, therefore, of those who do not think it the part of a wise man to be prevailed upon and to pity, If a man were seized by some beast, and were to implore the aid of an armed man, whether they think that he ought to be succoured or not? They are not so shameless as to deny that that ought to be done which humanity demands and requires. Also, if any one were surrounded by fire, crushed by the downfall of a building, plunged in the sea, or carried away by a river, would they think it the duty of a man not to assist him? They themselves are not men if they think so; for no one can fail to be liable to dangers of this kind. Yes, truly , they will say that it is the part of a human being, and of a brave man too, to preserve one who was on the point of perishing.

If, therefore, in casualties of this nature which imperil the life of man , they allow that it is the part of humanity to give succour, what reason is there why they should think that succour is to be withheld if a man should suffer from hunger, thirst, or cold? But though these things are naturally on an equality with those accidental circumstances, and need one and the same humanity, yet they make a distinction between these things, because they measure all things not by the truth itself, but by present utility. For they hope that those whom they rescue from peril will make a return of the favour to them. But because they do not hope for this in the case of the needy, they think that whatever they bestow on men of this kind is thrown away.

Hence that sentiment of Plautus is detestable: — He deserves ill who gives food to a beggar; For that which he gives is thrown away, and It lengthens out the life of the other to his misery. But perhaps the poet spoke for the actor. What does Marcus Tullius say in his books respecting Offices? Does he not also advise that bounty should not be employed at all? For thus he speaks: Bounty, which proceeds from our estate, drains the very source of our liberality; and thus liberality is destroyed by liberality: for the more numerous they are towards whom you practice it, the less you will be able to practice it towards many. And he also says shortly afterwards: But what is more foolish than so to act that you may not be able to continue to do that which you do willingly?

This is that perfect justice which protects human society, concerning which philosophers speak. This is the chief and truest advantage of riches; not to use wealth for the particular pleasure of an individual, but for the welfare of many; not for one's own immediate enjoyment, but for justice , which alone does not perish. We must therefore by all means keep in mind , that the hope of receiving in return must be altogether absent from the duty of showing mercy: for the reward of this work and duty must be expected from God alone; for if you should expect it from man, then that will not be kindness, but the lending of a benefit at interest; nor can he seem to have deserved well who affords that which he does, not to another, but to himself.

And yet the matter comes to this, that whatever a man has bestowed upon another, hoping for no advantage from him, he really bestows upon himself, for he will receive a reward from God . God has also enjoined, that if at any time we make a feast, we should invite to the entertainment those who cannot invite us in return, and thus make us a recompense, so that no action of our life should be without the exercise of mercy. Nor, however, let any one think that he is debarred from intercourse with his friends or kindness with his neighbours. But God has made known to us what is our true and just work: we ought thus to live with our neighbours, provided that we know that the one manner of living relates to man , the other to God .

Therefore hospitality is a principal virtue , as the philosophers also say; but they turn it aside from true justice , and forcibly apply it to advantage. Cicero says: Hospitality was rightly praised by Theophrastus. For (as it appears to me) it is highly becoming that the houses of illustrious men should be open to illustrious guests. He has here committed the same error which he then did, when he said that we must bestow our bounty on suitable persons . For the house of a just and wise man ought not to be open to the illustrious, but to the lowly and abject. For those illustrious and powerful men cannot be in want of anything, since they are sufficiently protected and honoured by their own opulence. But nothing is to be done by a just man except that which is a benefit.

But if the benefit is returned, it is destroyed and brought to an end; for we cannot possess in its completeness that for which a price has been paid to us. Therefore the principle of justice is employed about those benefits which have remained safe and uncorrupted; but they cannot thus remain by any other means than if they are be stowed upon those men who can in no way profit us. But in receiving illustrious men, he looked to nothing else but utility; nor did the ingenious man conceal what advantage he hoped from it. For he says that he who does that will become powerful among foreigners by the favour of the leading men, whom he will have bound to himself by the right of hospitality and friendship. O by how many arguments might the inconsistency of Cicero be proved , if this were my object!

When the Stoics attempt to uproot the affections from man as diseases, they are opposed by the Peripatetics, who not only retain, but also defend them, and say that there is nothing in man which is not produced in him with great reason and foresight. They say this indeed rightly, if they know the true limits of each subject. Accordingly they say that this very affection of anger is the whetstone of virtue , as though no one could fight bravely against enemies unless he were excited by anger ; by which they plainly show that they neither know what virtue is, nor why God gave anger to man. And if this was given to us for this purpose, that we may employ it for the slaying of men , what is to be thought more savage than man, what more resembling the wild beasts, than that animal which God formed for communion and innocence?

There are, then, three affections which drive men headlong to all crimes: (1) anger , (2) desire, and (3) lust . On which account the poets have said that there are three furies which harass the minds of men : anger longs for revenge, desire for riches, lust for pleasures. But God has appointed fixed limits to all of these; and if they pass these limits and begin to be too great, they must necessarily pervert their nature, and be changed into diseases and vices . And it is a matter of no great labour to show what these limits are.

Cupidity is given us for providing those things which are necessary for life; concupiscence, for the procreation of offspring; the affection of indignation, for restraining the faults of those who are in our power, that is, in order that tender age may be formed by a severer discipline to integrity and justice : for if this time of life is not restrained by fear , licence will produce boldness, and this will break out into every disgraceful and daring action. Therefore, as it is both just and necessary to employ anger towards the young, so it is both pernicious and impious to use it towards those of our own age. It is impious, because humanity is injured; pernicious, because if they oppose, it is necessary either to destroy them or to perish.

But that this which I have spoken of is the reason why the affection of anger has been given to man , may be understood from the precepts of God Himself, who commands that we should not be angry with those who revile and injure us, but that we should always have our hands over the young; that is, that when they err , we should correct them with continual stripes, lest by useless love and excessive indulgence they should be trained to evil and nourished to vices . But those who are inexperienced in affairs and ignorant of reason, have expelled those affections which have been given to man for good uses, and they wander more widely than reason demands. From this cause they live unjustly and impiously. They employ anger against their equals in age: hence disagreements, hence banishments, hence wars have arisen contrary to justice .

I have said that which was the first thing, that the knowledge of good is not virtue ; and secondly, I have shown what virtue is, and in what it consists. It follows that I should show this also, that the philosophers were ignorant of what is good and evil ; and this briefly, because it has been almost made plain in the third book, when I was discussing the subject of the chief good. And because they did not know what the chief good was, they necessarily erred in the case of the other goods and evils which are not the chief; for no one can weigh these with a true judgment who does not possess the fountain itself from which they are derived. Now the source of good things is God ; but of evils , he who is always the enemy of the divine name, of whom we have often spoken. From these two sources good and evil things have their origin.

Those which proceed from God have this object, to procure immortality , which is the greatest good; but those which arise from the other have this office, to call man away from heavenly things and sink him in earthly things, and thus to consign him to the punishment of everlasting death, which is the greatest evil . Is it therefore doubtful but that all those were ignorant of what was good and evil , who neither knew God nor the adversary of God? Therefore they referred the end of good things to the body, and to this short life, which must be dissolved and perish: they did not advance further.

But all their precepts, and all the things which they introduce as goods, adhere to the earth, and lie on the ground, since they die with the body, which is earth; for they do not tend to procure life for man , but either to the acquisition or increase of riches, honour , glory , and power, which are altogether mortal things, as much so indeed as he who has laboured to obtain them. Hence is that saying, It is virtue to know the end of an object to be sought, and the means of procuring it; for they enjoin by what means and by what practices property is to be sought, for they see that it is often sought unjustly .

But virtue of this kind is not proposed to the wise man; for it is not virtue to seek riches, of which neither the finding nor the possession is in our power: therefore they are more easy to be gained and to be retained by the bad than by the good. Virtue, then, cannot consist in the seeking of those things in the despising of which the force and purport of virtue appears; nor will it have recourse to those very things which, with its great and lofty mind , it desires to trample upon and bruise under foot; nor is it lawful for a soul which is earnestly fixed on heavenly goods to be called away from its immortal pursuits, that it may acquire for itself these frail things. But the course of virtue especially consists in the acquisition of those things which neither any man, nor death itself, can take away from us.