Pseudo-Clementine Homilies: Homily 10

On the third day against the impious. On the third day in Tripolis, when it was early, at the beginning of the hour, Peter rose and went down to the bath. Many people were being washed there in great numbers. And when he had bathed, he then prayed and sat down. And when those around him were sitting, they were looking at him as if to hear something. He said: There is a great difference between the opinion of those who think that there is a judgment for those who do not know those who err. For who does not know that the opinion of him who resembles that of a man who does not wish to go to a city that is well supplied, because he does not trust in the good things there? But he who errs, that one who is in the good things, learns from that city. And when he goes on his way, he changes his mind because of this error. Thus there is a great difference between the opinion of those who worship idols and do not trust in eternal life. Because of this they are not even desirous of it. For what one does not know, one cannot love. But those who have chosen to fear one God, they have learned to desire eternal life, which is given to the good. They are like those who go out from a city from the market to go to a well-supplied city. And when they go on the straight road, they go astray. While these were saying this, he was speaking about one of those who were his, when he was making known this and saying: My Lord, many labors stand at the door. And when the multitude of the people had ceased, he who was on that place which was filled stood up and in the service of the fear of God asked about their peace and said: That God who created the heavens and the earth, and everything in them made, as the true prophet said to us, the son of man was made in his image and likeness, and he was appointed lord and ruler over all.

He said, "But those things which are in the air, and on the earth, and in the waters, just as also their nature is able to be seen, are perceived, for in their entirety those things which are in the air are below the cloud, and those things which are in the depths ascend above, and those things which are on the earth are pressed together while in motion, their great multitudes." He said, "But elephants and lions and those things which are near the land, while thus it was a just man, he also was above all sufferings, and as in a body that does not die, he was not able to perceive pains. But when sin, as something that was filled, was shown before him, because it was a work of sin, he fell under all sufferings, and was stripped of all good things by the judgment of justice. For it was not fitting that when the giver was left, his gifts should remain with the violent. But from the many mercies, as it were, to be sweetened with the former things, he also sent to his servant the future good things of the world. But the servant, to whom I speak to you, that you may be mindful and do penance, that you may choose, for in your power it is placed. But those things which are not to be minded are those which a man fears for God, the maker of all. But that one, whom you will receive in your mind, with him, together with the former things, and also those future good things of the world you will receive, that you may be obedient. Therefore, be obedient to those things which are able to help you, that one who is for life, evil, hard. In your mind, as it were, you will say to the Lord, 'Fear your God, and serve him alone.' From every mind, therefore, this help is with him alone, a man fears, not as with iniquity, but as with a just man. For also from iniquity a man fears, that he may not die unjustly. But from a just man, lest he be found in folly, he is restrained.

You are able, therefore, to be saved from the multitude of terrifying fears by one fear of Him, for He is one Lord and maker of all. But you fear the works of all evil things to your terror. I say that you are of demons and of darkness and of everything that is in the air, which that separation is able to cover. Therefore, be emboldened and draw near to God, you who from the beginning were lords, to be and to rule over all. You who in your body have His image, and again in your minds you have a likeness of His thought, because that which is in the nature of irrational animals has no speech. You have destroyed yourselves like swine. You have been the playthings of demons. If, therefore, you receive the law of God among men, you will be men. For it is not said to irrational animals, "Do not kill, do not commit adultery," and the rest of the other things. For this reason, do not envy yourselves when you are called to the first freedom to come. For it is possible, by good works, to be made like God and to be reckoned as lords of all through His likeness. Therefore, begin to cast away the material fears of empty idols, so that also from the service of iniquity you may flee. For these were lords to you when they were not even fit for you as servants. I say this concerning the forces of graven images, in which there is no soul. These are not even fit for you for service, for they do not hear, nor see, nor smell, nor perceive, nor are they even moved. Is it possible, then, that a man among you wishes to see thus, as these see?

or that he hears as the deaf, or that he perceives and is moved as that one, but it is not for me that in all this tumult I have reached every man who has gone astray from the image of God. And also the death of the shepherds destroyed your gods, whether of gold or of silver, or of any other material; they were made for your darkness, earlier they were. I say then to the philosophers and to the scoffers and to the chiefs of other things, those that are suitable for your service, that thus also the good things that were given to you from the beginning can again be found for you, but you will say that they do not allow you to do this, the laws of those who are above you. It is good, then, that the law is not theirs, of these empty fears. It is a power that does not exist. How then did you believe in gods when the laws of men are followed, and dogs are guarded, and under locks they are placed with caution? And this, whether they are of gold or of silver or of bronze. For those of stone or of clay, and those that are smaller, are not guarded, because there is no man who covets a god of stone or of clay to steal. Under the *quddīs* then are the great ones, those that are made with honored material. How then are they gods when they are stolen and hidden and carried away and guarded, or the shepherds of mad men? For they are something that dies with the dead.

...the strong, nor can the dead man hear the one who calls him, nor does that one have any power at all. For the tombs of the men of old are not gods. How many times, when in a foreign land, a man who does not know the customs has received and seen these things? He does not know whether the tombs of the men are of the dead, nor whether those who are called gods are such. But when he inquires and learns that they are not gods, he does not worship them, and is not deceived by them. For if he had not inquired and learned, because of the likeness of the form, he would have passed by them as by the tombs of the dead. But concerning this error, many proofs are not required for me to bring. For it is easy for anyone who wishes to understand that they are nothing but that, if a man sees something, he does not see it. For this reason it is necessary that a man, before the one who worships, stand up and say, "He is blind with regard to what he worships." You do not choose that you do not see, but rather now you hear that you do not hear, and you understand that you do not perceive. For the hands of the dead men are made by the hands of men, and that one who made them is dead.

...the strong, nor can the dead man hear the one who calls him, nor does that one have any power at all. For the tombs of the men of old are not gods. How many times, when in a foreign land, a man who does not know the custom, seeing a tomb, worships it, thinking it is a god? But you, who know that it is a tomb, why do you worship it? For if you worship a dead man, you are worse than the one who, in ignorance, worshipped a tomb. For he, in his error, thought it was a god; but you, knowing that it is a dead man, worship him. Therefore, you are not only foolish, but also impious. For it is not right to worship the dead, nor the living, nor the elements, nor the works of nature, nor anything that is made. For all these are works, and the maker is one, who is not made. Therefore, worship the one who made all things, and not the things that are made. For if you worship the works, you are like those who worship the images of the dead. For the one who made the image is not the image, nor is the one who built the house the house. Therefore, the maker is greater than the thing made. So also, the one who made the world is greater than the world. Therefore, worship the maker, and not the thing made. For the maker is the one who is truly God, and the thing made is not God. Therefore, first of all, you must beware of the evil deception of the serpent that is in you, which cunningly leads you astray and, like a thief, steals from your mind the better part that is in you, and from the brain to the smallest members that are in you, and considers it a great gain. Your error is that it pleases the law from the beginning, that if the one who places in the mind of those who are called gods ensnares you, only by the grace of that sole authority will you err and the great gain will be for your destruction. In this mind, therefore, that dust is condemned to be eaten by the one who, because of sin, is cast upon the earth, and again is given power to eat. For your souls are cast into the belly of the fire.

...the strong, nor can the dead man hear the one who calls him, nor does that one have any power at all. For the tombs of the men of old are not gods. How many times, when in a foreign land, a man who does not know the country, and fears everything, is deceived by the evil thoughts of error concerning the unity of wickedness, which are sown in your minds. But you, who do not listen to the word of God, and who pursue ignorance, the cause of all evils, from your side, and from this cause of knowledge, you are hindered. And again, it is proclaimed to you that this is a good thought, that if a man does not listen to the word of God, he is not condemned. And now, these erring men do not wish to listen, as if they do not know, and they do not understand that even ignorance itself is a cause of death. For it is not that if a man, when he does not know, receives the cause of death, therefore he does not die. Thus also sins, in their own nature, are not such that the sinner kills them. And also, when he does not know anything, he does not do it. If, therefore, among those who do not hear the word of God, it is especially so, yet it is difficult for those who do not wish to receive the fear of God. For who is it that does not wish to learn, as if he were not condemned? Now, he knows what he hears, but he does not wish. There is, therefore, no excuse that brings the spirit to God. He knows in hearts. Therefore, flee from the thought of the excuse of the evil serpent. This is stirred up in your minds. For also, completely, when a man does not know God, he lies down from this world. He receives wickedness, so that when a great burden dwells in him, he does not perceive his Creator, and he becomes like a good gift of the virtues that was given to him, and because of this, he is like one who does not hunger. And like an ingrate and a despising servant, he is cast out from the kingdom of God.

Again, the evil one causes you to think, so that you might reflect and say this: that many also say to you, “Do you not know that we also know that the one God is the Lord of all? But these also are gods.” For just as the emperor is one, yet he has under his authority prefects, governors, hyparchs, and centurions, in that same manner, while the great God is one, in the likeness of the emperor, these also, in the likeness of the rulers who are subject to him, are gods who are subject to that one and do not oppose him. Listen, therefore, to those who hold this opinion, as if from a wicked mistress this has been instilled in you. I say, then, that I place in your mind the evil thought of this illustration: you should discern good and evil. But do not, in your later reflection, nor in those things that are said to you, consider that you are in a place where you hold the emperor as God, and in the place of those who are called rulers, you hold those who are called gods. For even your illustration is not complete. For if it were complete, it would be necessary for you to know that just as it is not permitted for one man to give the name of emperor to another, I say, to a governor, a prefect, a hyparch, or any other man, because he who gives does not live, and he who receives is killed, so too, with your illustration, this name of God cannot be given to others, because just as the name is found, whether given or received, it dies. And if so, this is an insult that occurs from one man to another man. The judgment is received.

especially under the pretext of eternity, those other gods are exalted, and this in mockery, as if they were diminutives of God, because the name that was given to them over the uniqueness of His authority, to honor Him in everything, if you had found them to be diminutives, you would not have done so. For that name is not truly that of God, but you gave it to that one whom you received and diminished, to that which was given to you, so that by it you might be served, and by that true name you would be considered. You, however, in everything that is small, have enslaved it, for even the heads of the Egyptians, those who in the lowly height of words boast, and the course of the stars are known to knowledge, by placing in evil thought that is fixed in every small thing, as with their small ones they enslaved it. For there are some who have submitted to the bull that is called Apis for worship, and others to the goat, and others to the crocodile, and others to the serpent, and even to the onion, and to the leek, and to the wind of the belly, and to the dampness of the wall, and to the limbs of animals, to which there is no end, along with many other things that are very clear. And not only that. When Peter said these things, the people standing around him laughed. And Peter, in response to their laughter, said: You laugh, you are amazed at these things, while you do not cease, especially since you are laughed at by these things, you yourselves. But you laugh at one another, for your own evil habits have been hidden in error, and you do not blush, for in Egypt you laugh. I also confess that I am amazed because the animals have no end. In that fire, they worship these words, which even die, just as you also laugh and say, “Listen, my brothers, do we not also worship these dead things, my brothers?” But they also give them power at times.

You, however, who worship these fearsome ones, who have never lived, and again you say these things, because you wish to honor the likeness of the one God, and because you cannot, this is the reason for all the forms of honor you choose. But rather, when you say these and similar things, you seem to be thinking of a cure, because of this you also sit down, while you are deceiving yourselves. For it is not for the honor of that true God that you worship these fearsome ones, but rather you worship all forms, each one of you. Now, however, you act in this way. For there are some among you who think that the god of the belly is a god, and you offer sacrifices to the spirit of the belly, and in this likeness each one of you honors something, and you mock one another. There are those who, like the best of shepherds, worship each member along with the animals. There are those who worship this and that, one after another. But how many of you are there who, until now, in the thought of the destroyer, are empty? And because you are ashamed of the stupidity that is evident to everyone, you wish to spread your nets in the directions, and by means of other tricks you wish to establish your deadly error. But rather, even those nets of yours are covered. If only you were near the truth. For this whole pain of madness that has ruled over them and has placed a great sickness upon the soul, it is not fitting to offer a cure to a healthy member of the body, but rather to one who is afflicted with pain. Because you have been seen in that laughter of the Egyptians, that you are not afflicted by their pain, it was right for me to offer a cure to the pain that is in you, to the pain that is in your shame. Therefore, what is fitting to offer to the pain that is in you, to the fear of God?

Therefore, whoever wishes to worship God must first of all know what the nature of God is: that He alone is, and that He cannot be with others, because when He is sought in Himself, He is not found with others. This is because He is God, who is never found to be like anything else. Now this is the nature of God in His uniqueness: that He is superior to all, as the creator of all. And He is superior in this way: by power, He who creates is superior to that which is created, in the likeness of that which is unlimited, compared to that which is limited in appearance. To Him it is fitting in goodness, in knowledge He is perfect, in this likeness also in other things, to Him who is without comparison, superiority belongs. Therefore, because God is alone, as I said, He is superior to all. But the world, which is all that exists, was made by Him; it is necessary for a man who says that something among the things that were made with Him cannot be compared to Him. But if something cannot be compared to God, it cannot be that it is. And if the whole world, as it is, cannot be that it is God, how much less can the parts of it be called gods? The parts, I say, which were made by the hands of men from gold, silver, bronze, stones, or other things that are matter, were made and created by a mortal hand. But on the contrary, see what is in the mouth of man: a serpent breathes evil. But what do many say among those who fear and worship them? Do they not worship gold and also silver?

Nor do they know trees or stones, for even they know that these things are nothing but a power that has no soul in it, and the nature of a human being is mortal, but it is to the spirit that dwells in them that this one calls God. They have been proven, therefore, by this very word, because that which is shown, that it is not known that something does not exist, that which is not seen, they have disputed that as if it were something that is not known, they were not able to know it, but they confess along with the word those who say that the half of their statues is not God, but a power without senses. Therefore, these are compelled to show how they allow that the divine spirit dwells in those which they worship, but that which is in them is able, because it is not, and those who have seen it do not believe even them. Therefore, those in whom there is no spirit, they offer a demonstration, so that when that which they suppose to be the dwelling place of the spirit is known, and they hear those who speak the truth, and they cease from vain thought, but rather, before everything, if that which is like a spirit is in them, they would be afraid and come to them over what? Moreover, do they worship at the tombs of ancient men? Do they come here? Therefore, they do not even begin in this, but rather, if there were a spirit in them, they would move themselves, they would give a voice, they would loosen the knot that is upon them, they would scatter those who trust and choose them, they would take from their sides those who are worthy of their desires, they would kill. Now, however, they do none of these things, but like the condemned, and very well indeed those who are better.

They are hindered, for as I also said earlier, if taxes and tributes were not demanded from the magnates on their behalf, as if because of the abundance of profit they receive from their causes, or if again many sacrifices were not seized and crushed, and then divided, or if again the foreigners who worship them did not, because of the abundance of their offerings, choose their own cults, but what? Were they not, in their vanity, how many sacrifices were seized, and this is deception? For how many are there that were not seized? But if, as if because they were deceived, they say that some power exists in them, they err, for even those who perform incantations in tombs are anticipated by them, and some of them are not recognized, and there is no power in those who are dead, those who were anticipated were seized. This is what must be believed concerning these gods who are chosen and commanded. But what do they say? Is it not vain for them concerning the engraved images at all?

Why then do you still take care, you who are zealous and watchful for them, while they are being tested and refined and stirred up, and you perform sanctity and crown and sacrifice for them? From this they understood that you do not do this with right reason. For just as you burn offerings for the dead, so also you sacrifice and burn for your gods. Therefore that demonstration of Caesar and his rulers is no longer valid, those whom you say are your benefactors, while in everything you are vainly occupied with them, as I said earlier. For they are unable to do anything, unless they said to you, “How many benefactors are there, or how many act in the likeness of the rulers of the regions?” Or perhaps, like the sun, they illuminate those whom you light with lamps? Or perhaps, like clouds that bring rain, they too are able to bring rain? They who cannot even move themselves, or perhaps give fruits like the earth? Those to whom you bring sacrifices, they are unable to do anything, even if they were able to do something, not rightly.

gods were being called, when not even the elements that are made are to be called gods, but only the one who set them in order, as if for the darkness of his own everything to complete, because God is the one who in everything outside is fire and air, the one who, because of his goodness, the elements are not perceptible, but you are enslaved to the service of the elements, you honor them. But what is there to say about the elements, when even the engravings of the soul have no work in them, and not only do you worship them, but as servants you are enslaved in everything, and because of this, in what you have been entrusted, you have sinned and enslaved your own souls to demons. But through the knowledge of God and through good works, you can even become lords, and command demons as servants, and as sons of God you will be heirs of the eternal kingdom. And when he said this, he commanded those who were afflicted by demons and by diseases to approach him, and when they came before him, he placed his hands, prayed over them, and released them, and they were healthy. And this he reminded them and the rest of the people: that here you have been peaceful days, that I may speak with you. When, then, the sick departed, Peter, in the waters of that place, was swimming with those who wished, and on the land he made them recline, and he cut branches of thick trees for shade, and he rested in honor, and then he received the discourse. And when, then, he blessed and gave thanks to God for their satiety in the Hebrew custom, because still many of the crowd were there who asked him about what they wished, he ceased. And when twenty were there, he was explaining to each one what he asked. And when, then, evening came, he entered the house of the lodging, and with him all together slept.