Pseudo-Clementine Homilies: Homily 11

On the fourth day, in the city of Tripolis, when Peter arose early and found Clement and his brothers awake, he greeted them. And he went out to the place where the waters were flowing, as was his custom, and then he prayed. Likewise also Clement and his brothers passed by, and when they had prayed together, they sat down. He began to speak on the subject, because the day had arrived for the discourse on evil to cease. When the great multitude had greeted him according to his custom, then he began to speak concerning many matters of faith. "Because of your great confusion, you have been troubled. Your mind has been filled with many disturbing fears, and you have become like a field that, after many laborers of vain toil have labored upon it for a long time for its purification, lest the true word that is given to you as good seed be received by your mind and be rejected by evil will, and it produce no fruit, even with the help of works. For this reason it is necessary for those who are zealous for their lives to hear the word of the evils that have been wrought by great toil in the short time that remains to them, with great diligence, to hasten to their purification. For it is hidden from every man, and the end of his life, that in the world many have hastened to uproot error from your hearts, not little by little. For you cannot be purified in that way, for great toil has been placed in you. Finally, however, the abundance of your diligence is not sufficient for your purification, unless you humble yourselves and trust in it concerning those who, like despised servants, have been hindered by it and have listened to your evil desires.

Thus this anger of yours will cast its bitterness upon your minds like a fire upon a parched land. But if you do not have this fire of bitterness, learn from the good angels: you have been hindered and have reached a dead end, and what has become your stumbling block? Thus your mind will be awakened, and like fire with the teaching of the one who sent it, it will be consumed in anger. And you will find a high place of desires: believe that if you wish, you can accomplish everything. For you are the image of God, who is invisible. Therefore, those who wish to worship God should not honor the image of God for the sake of the creator. And for this reason, do not worship the human being, for the human being is the image of God. So whoever wishes to worship God should honor the human being with bitterness, because the image of God is hidden in his body. As for likeness, it is not with every person, but with a pure mind and a good soul. Because of this teaching, that he was made in the image of God, in order to serve bitterness, I say to you, brothers, that from God, who gives likeness, you will receive grace. As for the honor of the image of God, which is the human being, that one who is in need of his work should offer sustenance, and to his thirst a drink, and to his nakedness clothing, and to his sickness care, and to his homelessness shelter, and to whatever is seen in the prison of a person, and he should help as is in his power. And not to go through each one individually, I say this: that everything good that a person desires for himself, that he should do for the one who is in need. And then a good reward will be reckoned to him, for he has practiced righteousness in the image of God. Thus, if they do not wish to do these things, they do not.

like the image of God, which is worshipped, just as that peace which you speak of, because of the fear of God, all peoples worship you, while you, in the true likeness of the Son of Man, in all your smallness, you are great in pride and in murder and in the rest of the other evils. It was necessary for you, therefore, that not one of these evil things should be done, for in them the Son of Man is afflicted. Now, however, all these things are done by you, in which bitterness arises for the Son of Man. For bitterness is that which produces pride and murder. And when something that belongs to him is taken away, and the rest of the other things which you do not wish to happen to you. You, however, because you listened to the false rumor of the house of shame and were impoverished by the imposition of the fear of many gods in the likeness of the true God, are led astray. But as for the graven images, in which there is no sense, you think to worship piety. Now, however, you say against these things: If he had not willed them to be, they would not have come into being, but would have been abolished. This also I say: that this is a chance event. When all the sons of men show their thoughts, then this present world will be changed. But if you will it thus, to act so that nothing of all that is worshipped remains, say to him: Why do you not worship all that exists, not the sun, not the moon, not the stars, others the waters, others the earth, others the mountains, others the trees, others the seeds, and others the Son of Man, as they do? It is said: With the rest of the other things they worship. It was necessary, therefore, for God that none of these things should be left.

but not even to the one who would not be changed, nothing from those who worship, nor from those who are worshipped. Truly, that is his will. The evil serpent, which is hardened and tramples upon you without mercy, that is how it will be. For it is not from all the sons of men that the judgment of iniquity is served, but not even from God. For this judgment of one judgment does not come upon the one who does evil deeds, nor upon the one who endures them. But even the one who worships of his own will receives it. That honor is owed to him alone, but when they say, "It is necessary that those who worship be killed along with God," that one who is of another would not be arrogant, but I would not be wise with him. When he says this, as if wise with him, he gives a full reply. He knows what he does to all, for those who are without knowledge, he leads the spirit like a merciful one, and like a father who raises up, because he knows that even from the wicked, righteous ones are born. But also from those who worship, these are the swollen passions, and there is no sense in them; many remembered themselves, and when they ceased to worship and to sin, they became strong in God, and in prayers, and in good works, and they lived. But why is it necessary for God to forbid that this thought be considered? When they say this, you do not understand what freedom is, and how the good can be true. The one who is good by his will is not truly good, because he is not by his will what he is. For this reason, freedom is that every person can truly accomplish good and evil, so that a person becomes merciful or an enemy of God through these things.

not but everything that is thought is done for the sake of being thought. Cease from speaking more blasphemies, you who say these things. For if all thoughts are produced in you, that one is the cause of evil and murder and wickedness and all blasphemy. Cease from the belittling of those to whom praise and all honor are due. And do not say that God has no need of praise; even if he has no need of anything, it is not that it is not sought. In the pain of righteousness, to the one who does good to you in every way, with the voice of praise you repay his good benefits. But what do you say especially? Do they not do what is thought, those who praise what is thought, even those with him? But when these say these things, do you not understand that the trap is set for you? For just as when for one sick person a multitude of physicians are summoned to heal, they cannot; but one who truly is able to heal him does not bring his medicines, because he knows that while he heals, another is praised; so also God, when he is sought among others, those in whom there is no power do not help. But what then? Is it not bad for God that while he helps another, he is praised? I say that even the helper of error, who does not wish it, is not bad for him; but when he helps, that is the creator who does not harm anything, like a helper who is trusted. Much error is great when the creator who does not harm anything is trusted instead of God the helper. I say that even I, if not for the fact that much is confused, the one who conquers his mind for those who have no sensation, even this would be endured. God, therefore, be vigilant for your lives and consider those who are worthy.

For God, because nothing is lacking to him, is not concerned about anything, nor is he affected by anything. For it is yours, both the help and the harm, just as even Caesar is not affected when he is blasphemed, nor when he is praised. Nothing benefits except the one who praises, who is without end; but the one who blasphemes is placed under the penalty of death. So also those who praise God, when nothing is added to him, benefit themselves in the same way; and those who blaspheme him, nothing harms him, but they destroy themselves. But why is this not equal, that which is towards God and that which is towards human beings? This I also say, that it is not a woe. For great is the difference between the one who sins in a great matter and the one who sins in a small matter. How then, since God is greater than all, so also does he receive a greater judgment from the one who sins against him? Not that he is arranged by his own hands, but all creatures live for this, and in their lives they hasten to repay him. For he does not give to blasphemers, nor does the sun give its light, nor the earth its fruits, nor the springs their water, nor does the ruler of the underworld give rest to himself, since even the days before the end of the world, when all creation stands to live, for this reason even the heavens do not fully give rain and dew, nor does the earth give its fruits. For this reason many are destroyed by distress. But even that creation is cut off in anger and turned to vengeance. What is now enjoyed, we enjoy in its pleasantness, which is its own, for the sake of the teaching of our own, it is fitting for the creature.

Thus also with you, concerning those who insult the Creator of all: all creatures are eager that they be set free. For even in the beginning, when you are separated from the body, you will be freed from them. What will you do to your own soul, which is indestructible? For death is not the soul of the wicked, which they thought would be without death. For when it is separated from that fire which does not burn in the judgment of the Judge who is without error, and because it does not die, its punishment has no end for its torment, which cannot be. But rather, someone says, "I fear for Peter." Teach me then how, in silence, he says, "I fear." Those who are as they are, in another way, for he who says "I fear" cannot fear. For if he is silent, you are afflicted by evils from the ignorant. But if he speaks, as if concerning the truth of falsehood, they suppose that he fears, and they fear for you. How then did he cast out the evil serpent that is hardened in your mind? And cunningly, thoughts arise in you that God is angry because of love. Therefore, direct yourselves toward God instead of your help, for this is the case. If you are strengthened by good works, there is something in you that is helpful to God. This, then, is the foolish desire and the setting of the mind of wisdom that establishes error in you. Others say that God is not concerned about them. And this is falsehood. For if truly he were not concerned, then his sun would not shine upon good and evil, nor would his rain fall upon the just and the unjust. Others say that the just are considered more than they fear him and his images. But I do not accept that if someone equally distributes honor to kings, with the dead and with the dung that is clearly separated.

But you will say, "What need is there for us to fear the gods? For we ourselves made them, so that there is no need for us to be troubled by their error, since we set up the idols." Even in the matter of need, you are necessarily troubled, for those who are now unable to fulfill even the place of need, when they have been especially honored and worshipped, how then do you say that you are righteous, when you are with all the wicked, and for this one unforgivable sin, the destruction of your souls is justly incurred? Righteously, then, abide in this principle. For just as a son who is obligated to honor his father, if he does many good deeds for another who is not his father, we know that he is deprived of the inheritance. But when he acts according to his father's will and repays his kindness, he is righteously an heir. Others, however, say that it is a great wickedness for a man to abandon what he received from his parents. For it is equivalent to someone not keeping a pledge that was entrusted to him. Therefore, in this principle, a man is also one who does evil, or one who has done good is not required to remember himself, and he chooses those who are better, so that he does not become wicked and err, and not be evil like his father. How then are those not foolish who say that all who worship are troubled by those who do not despise him, like one who is despised when God is honored and anointed? When is he blasphemed with insults? And when is rain withheld?

You are sorrowfully looking to the heavens, and you offer prayers and petitions. And when your requests are granted, you immediately go astray. For when you have reaped and gathered the fruits, you take the firstfruits from that which is nothing, while you are lightly deceived into giving thanks to a god who gives. And you are eagerly occupied with your bodies, and you delight in your temples and your sacrifices. Because of this, there are some among you who say that these things are done for pleasure and delight, as if for a spectacle. It is well, then, that you have been compelled to say this, like foolish men with perverse minds, who say whatever comes to mind. For this also was required: that a man, for the salvation of his body and soul, should seek out where he might find, through spectacles and theaters, delight, and in the shadows of the porticoes, make a drinking party. Or perhaps there is one who thinks that demons inhabit those places in their revelries. For what hands are not cut off, and others while being healed, and a wound while being anointed? And revelries and the shaving of hair, and the disturbance of the senses, and drunkenness and wailing, and the rest of the other things which are used in deception for the astonishment of children. So that when you see these things, your hands and your offerings are brought to the dead, you bring them near to the dead. And why do you perform these things with joy? Because, as one who does not wish to show the truth hidden in you, I remind you of those who fear God, that this is proclaimed: that they be hungry and vigilant.

and they suppress anger, and they are not envious of others, and they act purely, powerfully, and steadfastly. And when a person is distressed in poverty, when he has nothing, or when he is sated after taking from others, then those who are called gods act in opposition to these things. But there is something that is purely commanded in falsehood, for even if all the good commandments were kept, this one thing—that you do not know God—would be sufficient to bring upon you the sentence of death. But when you are troubled in these places, you are given to them with joy. You become drunk, and you offer up sacrifices, so that the odor of your sacrifices, even to the deaf and blind spirits, makes its way to the place of their dominion by means of its scent. And thus you are troubled by them. Others are filled with various desires, and others are bewildered as to how to be immersed, and others are driven to murder and robbery. For the blood of the one who is defiled is shed, and the libation of wine also intoxicates the spirits of the deep, and they dwell in you livingly, and they disturb you in dreams, and with a multitude of pains of desires they afflict you. For the cause of these things, which are called sacrifices, is filled by you, so that these same things destroy you utterly, that you may not perceive that all your toil is in vain. For by means of something—whether a noose, or a sword, or a desire, or a rage, or a distress—to a precipice, or into water, or from a height, they cast you; or you kill yourselves by the sword. They counsel you, or by one of the other sufferings from life they remove you. But not one of these things happens to you that you are not able to endure.

but they are always in need, when they live in evil, while seeking something to fill their spirit, and to drive out their emptiness. But someone else says, "Even those who fear God often fall into these pains." I, however, say that this cannot happen. For the fear of God is that which I am about to describe: that which truly fears God and is not merely called by that name. That which in truth is the commandments of the law given to him fully. But if someone transgresses, he is not a Jew. For if someone from the nations fulfills the law, he is a Jew; but if he does not fulfill it, he is a pagan. For a Jew is one who believes in God and keeps the law. And through that faith, the pains of the desires of the mountains of water are washed away. But one who does not fulfill the law is known to be without faith in God, and he is washed away from his commandments. Therefore, he is not like a Jew, but like a sinner, seized by the pains that were set from the beginning, justly from the will of God to punish sinners. Thus it is for those who fear God. For the beginnings of pains are sent through the wombs, so that like a debt, through the desire of the body, they pursue sin with repentance. And thus, when they are purified and stand, they appear on the day of judgment. For all the limbs of this world are sharpened for evil things from the good things of the world to come.

Thus also the rebellion of the Jews, who are led away to the pursuit, sends forth as it were a recompense, and from that eternal emptiness they are delivered. For they are like those who say, "You cannot," for they do not believe that these things are prepared. As our brother says, "Our brother, when the judgment comes for every man." For this reason, because you do not know what helps from the fleeting desires to take the eternal goods, you are hindered. For this reason our brother desires to bring a demonstration on behalf of your length, so that when you believe, through the kings of the fear of God, by good works you may find to inherit the world in which there is no affliction. But by words that do not cease, you are like those who say, "Our brother, do not murmur against us as one who deceives, we deceive, our brother, concerning the goods which also you desire, our brother." For truth and goods which he proclaimed to you, that they are, he does not begrudge to your knowledge. But instead of this, he makes you heirs with him of those goods which our brother believed to exist. Thus it is necessary to say to those who do not believe in the truth, "Our brother, concerning all that you say, 'You cannot know,' except if first, as friends of truth, you hear the word." For even now many thoughts arise in Jesus, the serpent that lies in you, stirring in your minds and the errors that wish to disturb you. But it is necessary for you, especially in this, to resist him and to be peacefully obedient to him. For it is necessary for you to be peacefully contended with those whom you have completely erred, so that you may learn how it is necessary to heal him finally, and that it may not be possible.

...to spare him, for I said that by your will you would rise up against his evil kings. And you should remember that even from the beginning, at the start of knowledge, death came upon the world. For this reason, the true prophet, when he found the world in great error, and when he saw that evil had peace, he did not rest from peace with them because they were established in error. For at the end, death brings wrath upon the helpers of evil. And thus, by the knowledge that he set against error, he plundered it through those who were vigilant like a fire. That same love, which was upon their hinderers, and by the word that he gave, he killed the erring ones with the sword of water through knowledge. And he separated life from death. When, therefore, evil was condemned to war by the knowledge of truth, he was fully awakened. For eternal life, which the Son brought forth from his Father, was separated from the end. And the Father from his child, and the mother from her daughter, and the daughter from her mother. In a word, brothers from their own kindred and friends from their companions. And no one says, "Where is this shame, that families are separated from their own people?" And it is a good shame. For if they were with them, with that which does not help them, they would not even perish with them. You would rightly say, "How then is this not shameful, that separation occurs?" He who wishes to live separates from him who does not wish to live. And he who perishes and he who causes to perish with him are both willing. For even thus, those who knew the truth did not wish to separate.

...but with them you dwell and you help with the good teaching of those who are obstinate, who without your will were unwilling to listen to you. They were bringing and separating them while they were persecuting with violence. Those, however, when they were enduring, were having mercy on them as on men who are without knowledge, and they were praying for the teaching of wisdom for those who were doing evil against them, because they had learned that the cause of their evil was their error. For even their teacher, when he was crucified on the wood, asked his father to forgive the sinners who were killing him, saying, “My father, forgive them this sin, for they do not know what they do.” The disciples, therefore, were imitators of their teacher, praying for those who were harming them, just as they had learned, and thus they also were helping and separating them. Those, however, were also praying for those who were not their helpers, but were their enemies, and they were hiding as they had been commanded. They said to me, “How do you hide from your helpers? Is it because you are looking with compassion? I have finished with you. Or if without distinction I am asked, can I from you? For you are a small cause for their enemies to exist. Or if with knowledge you hide from them,” they said to me, “from you, men, you will soon say the heads of the race.

Why then did you not love the race of all? If you were doing this out of the pain of sorrow, you would have said long ago that you had not seen him. Therefore, when you did not pursue the living one, you despaired of those in whom there is no perception. But if it is he whom you wish to know, what is God? It is difficult. For when he is not God, you were able to know, and you would think that a piece of wood is not God, nor a stone, nor a thing, nor anything else. For what power is there that is destroyed? Or is it not from iron that they are shaped? For iron that is shaped is from fire, which is softened. That is also from water. Water, moreover, is moved by wind. Wind, again, is from God, the maker of all. That one, therefore, is the beginning. For thus Moses the prophet says: In the beginning God made the heavens and the earth. The earth was hidden and not visible, and darkness was upon the face of the deep, and the Spirit of God was hovering over the waters. For by the word of God, through the Spirit, as if by hands, all was created, and he separated light from darkness. And after that, these heavens that are seen were stretched out as a high place, becoming a dwelling for the angels of light. This lower one, however, is for the sake of man and all that was created for his sake, and it was spread out. For your sake, O man, God commanded the waters that are upon the face of the waters of the abyss, that the earth might be found for you, to produce fruits and to sow seeds in it.

to you the springs are given, and the course of the rivers is seen, and the animals come forth. Yet you say sorrowfully that everything is prepared for you, or that the spirit does not rest for the sake of the cultivation of fruits because of you. And rain and dew descend, and the changes of the hour occur, and the sun and moon with the rest of the stars, for your sake, that you may live and grow, and the rivers and lakes with the other seas serve you. How then, when you are not ashamed, is great honor given to you? Thus, if you are a fool, a great reward is prepared for you because you did not wish to know that one who is before everything, and it was not possible to know. And even now, then, from these small things, they have progressed and known that one who is the cause of all, and it was considered that everything is born from water. Water is known from spirit. To give birth, they are moved. But spirit, which is from God, has the power of all casting. And by this thought, you can reach God, when your nature is known, and from these waters which are from the beginning, you will be born again and become an heir of those who, without corruption, gave birth to you. Therefore, in the future, approach like a son to his father, because the cause of your sins is set for error by God. But if, after being called, you do not wish, or you delay in the judgment of the righteous God, you perish because you did not wish among those who wished for you. And what do you think, that from all those who were from the world, you will be righteous? For without baptism, you cannot receive hope. Or perhaps, especially in great reward, you think that good deeds are not well done? It is fitting that a man do what is good when, as God says, you will be.

But you, do you not wish to be baptized with water as is pleasing to him, because you are subject to your own will, that which is pleasing to you is hostile to you? But someone says, "How is a person helped by righteousness when he lives in water?" One thing is that you do that which is pleasing to God. And secondly, that when you are born from water, your first birth is born to God. That is, you put an end to desire. And thus you are able to live for the Lord. Ultimately, however, you are not able. For thus I say to you, the true prophet says, "Amen, amen, I say to you, unless you are born from water in the name of the Father and the Son and the Holy Spirit, you will not enter the kingdom of heaven." For this reason, therefore, approach. For it is the same that from the beginning mercifully hovered over the waters and is known to those who are baptized in the third and glorious calling, and saves from error, which is ready and like a sacrifice offers to God the good works of its servants that are after this baptism. Moreover, there is no doubt about the power of these waters. For these alone can wash away the filth of the stone. But he who does not wish to approach them until now, it is the spirit of pride that dwells in him. For this reason, he cannot bring his help to the living waters. Approach, therefore, whether you are righteous or wicked. For if you are sorrowful, you lack only baptism for your life; but if you are wicked, this is required, that after baptism, these sins which were committed in ignorance are forgiven you, so that according to your wickedness, good works may be rewarded. For this reason, therefore, if you are wicked, approach.

And the righteous one hastens to be born to God, and does not delay, because delay is under the authority of the Evil One, since he does not know the limit of death. Therefore, as your father, who through good works gave you birth with water, show yourself like a lover of truth, for God loves truth. Like your honored father, his honor is this: that just as he is pure, so he wishes that you also live purely. The will of the pure one, however, is that a person should not do evil, for evil is murder, adultery, theft, and everything that pertains to these, and to many other things like them. But it is required that something be mixed with them. For among men, the fear of God is not found, but the fear of God is everything. I say, then, that a person should be pure before everything, and should not participate in a woman with money, because this also the law of God commands. Moreover, even if it were not commanded, this from God—that a person be pure—would be pleasing to you, like pigs delight in wallowing in mire. And because of this, like sons of men, you have something more than irrational animals. But you have increased your heart in heavenly thought, and you have directed your body through baptism. For in truth, purity of the body is good; however, this is not superior to that purity of the mind, but that also is required for good. For the Teacher also taught men that they were Pharisees and scribes, like men of the Pharisees, because they were better, and like scribes who know the law more than others. Thus he spoke to you, as to elders in appearance, because what was seen by the sons of men alone was pure, but their souls, which are seen by God alone, they left in filth.

By this clear word, then, he was not fittingly prepared for all, but for the Scribes and Pharisees. For from them he also commanded to hear, because they were entrusted with the seat of Moses. But to the Scribes and Pharisees he spoke thus: "Woe to you, Scribes and Pharisees! You are the sons of the cup and the psaltery, and within you are full of filth; blind Pharisees, who first purify the outside of the cup and the psaltery of your sons, so that it may be pure." Truly, when the mind is purified by knowledge, that which is purified is able to become good. For that which is purified is closed to grace, and purity is with the inner mind. Also, good idleness occurs upon the body. For with the body, in which there is no sensation, idleness cannot occur upon the mind. Thus, he who is pure within is also able to purify his external appearance. But he who is pure only outwardly, does so for the sake of glory among men, as is seen, and has nothing to do with God. For why is it not seen that the beauty of a man for a woman who is on the path of years does not participate unless she is pure? But also for her, for participation, as for the birth of children, you were exalted. But if you refuse to do this, you yourselves remember how you used to run after purity, while you served lifeless idols, and were ashamed on that side where the place was sought. Not only was it not much, but more than much. You yourselves refuse to receive purity upon yourselves. Therefore, consider what it was that God was urging upon you, and consider with him that on this side the sign of purity is working in you.

But if someone were to say to me, "It was necessary for me to do everything that the idolaters were doing," I say no. Rather, do what is good for you here especially. For what is good, when it is done with error instead of truth, is harmful. Just as when something evil is used with truth instead of error, it is beneficial. Therefore, seek what is yours, not what is not yours, and do not say that it is not necessary for you to do what those who err do. For by this word, if someone among the idolaters does not kill, he does not cause you to kill the guilty. Because he who is in error does not kill. But it is not only this, but it is necessary for you to do more: that those who stand in error do not kill, do not cause you to kill, nor even to anger. If he who errs does not rebuke you from the beginning, nor even stone you. If one who errs loves one who loves him, he does not cause you to love those who hate you. If he gives to those who have, he does not cause you to give to those who have not. And in one word, it is necessary for you: to those who are worthy of the ruler of the world, who is not to be resisted, to do good more than those who do it. Those who perceive only this: if he who, when his goods are examined on the day of judgment with yours, and are found equal, then you are put to shame. For his goods also, because of their abundance, are lost. I said that you are put to shame. Because of this I said: do not do more than them. Those who know even more than them. But if, equally with them, the goods that you show cause you shame, so that you do not show more than them.

of truth, but they do not believe in you as they did in that one who was from the world and did not wish to be converted by his preaching. Thus he used to say: "Men who love life, rise up with this tribe and condemn her, so that you may be converted by the preaching of John. And behold, there is a great one here from John. And no one believes." And thus, in opposition to all their leaders, he used to remind those who were from the nations of their condemnation, that those who are in the fear of God, even the shame of those who are in error, do good works. And thus, to those who had a mind, he used to teach that not only as the nations do they do good works, but more than them. For the word is placed under the cause of the encounter, that a man should guard himself from a woman who is his relative, and that a man should have compassion on partnership, and that no man should be changed from this purity even towards those who are in error. Because the condemnation of those who know God is that the good works which are done by the erring, while they are alive, are not because of life, for their purity is due to error, and not because of the fear of the true God, who is the father of all. When he said these things, then he began to argue and to dispute with his beloved ones about the matter of old age. And after that he rested. Thus he used to do: at all times, when he brought every man to the law of God.

while he was showing them that they were being persuaded by the one who was being persuaded by the race of the world, and he was demonstrating that the world is not of his will, but is administered by the grace of God. When three months were completed for him, he commanded me to fast for days, and thus to bring him, and by means of the sea, through water, to be baptized, and thus the brothers rejoiced with me over my birth, which was with the gift of God. After a few days, he was giving orders to the presbyters with difficulty before the whole church, and he said: "The Lord who sent me was a prophet; he came to you in the evil forty days that he stood against her. And when his power could not prevail, from those who were listening to him, the apostles confessed to sending him as if to a stray. For this reason, before everything, be prepared, lest someone like an apostle, or a teacher, or a prophet, who does not first confirm his preaching to James, the brother of the Lord who was believed in Jerusalem, the church of the Hebrews to lead, and by witnesses from there comes to you, lest the evil one, who stood with the Lord for forty days and could not accomplish anything, and finally like lightning from the east fell to the ground, send a herald to your assembly, as now she has drawn Simon, who teaches error instead of truth. Also at another time, an apostle or a teacher or a prophet will be sent who preaches in the name of the Lord while mixing error in his words. For this reason, the Lord himself used to say that many will come to you in the clothing of a lamb, while inside they are rapacious fathers.

From the fruits of their labors you shall be known. And while he was saying these things, he sent to those who had gone before him to go to Antioch of Syria, saying that there, after three months, he was destined to remain. While they were preparing to go, and while a great crowd was being persuaded by Peter, he healed those who were afflicted by demons and those who were suffering from diseases, and he baptized those who came to the sea. And when he had completed the Eucharist, receiving it from the Lord, he appointed him as bishop, for he was now perfect, and he made twelve presbyters and seven deacons, and he enrolled the widows. And then, for the assistance of the whole church, he spoke and explained that they should obey their bishop. And when three months were completed for him, he took leave of those who were in Tripolis of Phoenicia, and he set out on the road to Antioch of Syria.