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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/45620-0.txt b/45620-0.txt new file mode 100644 index 0000000..393b21a --- /dev/null +++ b/45620-0.txt @@ -0,0 +1,11651 @@ +The Project Gutenberg EBook of Lost and Hostile Gospels by Sabine Baring‐ +Gould + + + +This ebook is for the use of anyone anywhere in the United States and most +other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re‐use it under the terms of +the Project Gutenberg License included with this eBook or online at +http://www.gutenberg.org/license. If you are not located in the United +States, you’ll have to check the laws of the country where you are located +before using this ebook. + + + +Title: Lost and Hostile Gospels + +Author: Sabine Baring‐Gould + +Release Date: May 8, 2014 [Ebook #45620] + +Language: English + +Character set encoding: UTF‐8 + + +***START OF THE PROJECT GUTENBERG EBOOK LOST AND HOSTILE GOSPELS*** + + + + + + The Lost and Hostile Gospels + + An Essay + + On the Toledoth Jeschu, and the Petrine and Pauline Gospels of the First + Three Centuries of Which Fragments Remain. + + By + + Rev. S. Baring‐Gould, M.A. + +Author of “The Origin and Development of Religious Belief,” “Legendary +Lives of the Old Testament Characters.” Etc. + + Williams and Norgate + + London, Edinburgh + + 1874 + + + + + +CONTENTS + + +Preface. +Part I. The Jewish Anti‐Gospels. + I. The Silence Of Josephus. + II. The Cause Of The Silence Of Josephus. + III. The Jew Of Celsus. + IV. The Talmud. + V. The Counter‐Gospels. + VI. The First Toledoth Jeschu. + VII. The Second Toledoth Jeschu. +Part II. The Lost Petrine Gospels. + I. The Gospel Of The Hebrews. + 1. The Fragments extant. + 2. Doubtful Fragments. + 3. The Origin of the Gospel of the Hebrews. + II. The Clementine Gospel. + III. The Gospel Of St. Peter. + IV. The Gospel Of The Egyptians. +Part III. The Lost Pauline Gospels. + I. The Gospel Of The Lord. + II. The Gospel Of Truth. + III. The Gospel Of Eve. + IV. The Gospel Of Perfection. + V. The Gospel Of St. Philip. + VI. The Gospel Of Judas. +Footnotes + + + + + + + [Cover Art] + +[Transcriber’s Note: The above cover image was produced by the submitter +at Distributed Proofreaders, and is being placed into the public domain.] + + + + + +PREFACE. + + +It is advisable, if not necessary, for me, by way of preface, to explain +certain topics treated of in this book, which do not come under its title, +and which, at first thought, may be taken to have but a remote connection +with the ostensible subject of this treatise. These are: + +1. The outbreak of Antinomianism which disfigured and distressed primitive +Christianity. + +2. The opposition of the Nazarene Church to St. Paul. + +3. The structure and composition of the Synoptical Gospels. + +The consideration of these curious and important topics has forced its way +into these pages; for the first two throw great light on the history of +those Gospels which have disappeared, and which it is not possible to +reconstruct without a knowledge of the religious parties to which they +belonged. And these parties were determined by the fundamental question of +Law or No‐law, as represented by the Petrine and ultra‐Pauline Christians. +And the third of these topics necessarily bound up with the consideration +of the structure and origin of the Lost Gospels, as the reader will see if +he cares to follow me in the critical examination of their extant +fragments. + +Upon each of these points a few preliminary words will not, I hope, come +amiss, and may prevent misunderstanding. + +1. The history of the Church, as the history of nations, is not to be read +with prejudiced eyes, with penknife in hand to erase facts which fight +against foregone conclusions. + +English Churchmen have long gazed with love on the Primitive Church as the +ideal of Christian perfection, the Eden wherein the first fathers of their +faith walked blameless before God, and passionless towards each other. To +doubt, to dissipate in any way this pleasant dream, may shock and pain +certain gentle spirits. Alas! the fruit of the tree of γνῶσις, if it opens +the eyes, saddens also and shames the heart. + +History, whether sacred or profane, hides her teaching from those who +study her through coloured glasses. She only reveals truth to those who +look through the cold clear medium of passionless inquiry, who seek the +Truth without determining first the masquerade in which alone they will +receive it. + +It exhibits a strange, a sad want of faith in Truth thus to constrain +history to turn out facts according to order, to squeeze it through the +sieve of prejudice. And what indeed is Truth in history but the voice of +God instructing the world through the vices, follies, errors of the past? + +A calm, patient spirit of inquiry is an attitude of the modern mind alone. +To this mind History has made strange disclosures which she kept locked up +through former ages. The world of Nature lay before the men of the past, +but they could not, would not read it, save from left to right, or right +to left, as their prejudices ran. The wise and learned had to cast aside +their formulae, and sit meekly at the feet of Nature, as little children, +before they learned her laws. Nor will History submit to hectoring. Only +now is she unfolding the hidden truth in her ancient scrolls. + +It is too late to go back to conclusions of an uncritical age, though it +was that of our fathers; the time for denying the facts revealed by +careful criticism is passed away as truly as is the time for explaining +the shadows in the moon by the story of the Sabbath‐breaker and his faggot +of sticks. + +And criticism has put a lens to our eyes, and disclosed to us on the +shining, remote face of primitive Christianity rents and craters undreamt +of in our old simplicity. + +That there was, in the breast of the new‐born Church, an element of +antinomianism, not latent, but in virulent activity, is a fact as capable +of demonstration as any conclusion in a science which is not exact. + +In the apostolic canonical writings we see the beginning of the trouble; +the texture of the Gospels is tinged by it; the Epistles of Paul on one +side, of Jude and Peter on the other, show it in energetic operation; +ecclesiastical history reveals it in full flagrance a century later. + +Whence came the spark? what material ignited? These are questions that +must be answered. We cannot point to the blaze in the sub‐apostolic age, +and protest that it was an instantaneous combustion, with no smouldering +train leading up to it,—to the rank crop of weeds, and argue that they +sprang from no seed. We shall have to look up the stream to the fountains +whence the flood was poured. + +The existence of antinomianism in the Churches of Greece and Asia Minor, +synchronizing with their foundation, transpires from the Epistles of St. +Paul. It was an open sore in the life‐time of the Twelve; it was a sorrow +weighing daily on the great soul of the Apostle of the Gentiles. It called +forth the indignant thunder of Jude and Peter, and the awful denunciations +in the charges to the Seven Churches. + +The apocryphal literature of the sub‐apostolic period carries on the sad +story. Under St. John’s presiding care, the gross scandals which defiled +Gentile Christianity were purged out, and antinomian Christianity deserted +Asia Minor for Alexandria. There it made head again, as revealed to us by +the controversialists of the third century. And there it disappeared for a +while. + +Yet the disease was never eradicated. Its poison still lurked in the veins +of the Church, and again and again throughout the Middle Ages heretics +emerged fitfully, true successors of Nicolas, Cerdo, Marcion and +Valentine, shaking off the trammels of the moral law, and seeking +justification through mystic exaltation or spiritual emotion. The Papacy +trod down these ugly heretics with ruthless heel. But at the Reformation, +when the restraint was removed, the disease broke forth in a multitude of +obscene sects spotting the fair face of Protestantism. + +Nor has the virus exhausted itself. Its baleful workings, if indistinct, +are still present and threatening. + +But how comes it that Christianity has thus its dark shadow constantly +haunting it? The cause is to be sought in the constitution of man. Man, +moving in his little orbit, has ever a face turned away from the earth and +all that is material, looking out into infinity,—a dark, unknown side, +about whose complexion we may speculate, but which we can never map. It is +a face which must ever remain mysterious, and ever radiate into mystery. +As the eye and ear are bundles of nerves through which the inner man goes +out into, and receives impressions from, the material world, so is the +soul a marvellous tissue of fibres through which man is placed _en +rapport_ with the spiritual world, God and infinity. It is the existence +of this face, these fibres—take which simile you like—which has +constituted mystics in every age all over the world: Schamans in frozen +Siberia, Fakirs in burning India, absorbed Buddhists, ecstatic Saints, +Essenes, Witches, Anchorites, Swedenborgians, modern Spiritualists. + +Man, double‐faced by nature, is placed by Revelation under a sharp, +precise external rule, controlling his actions and his thoughts. + +To this rule spirit and body are summoned to do homage. But the spirit has +an inherent tendency towards the unlimited, by virtue of its nature, which +places it on the confines of the infinite. Consequently it is never easy +under a rule which is imposed on it conjointly with the body; it strains +after emancipation, strives to assert its independence of what is +external, and to establish its claim to obey only the movements in the +spiritual world. It throbs sympathetically with the auroral flashes in +that realm of mystery, like the flake of gold‐leaf in the magnetometer. + +To be bound to the body, subjected to its laws, is degrading; to be +unbounded, unconditioned, is its aspiration and supreme felicity. + +Thus the incessant effort of the spirit is to establish its law in the +inner world of feeling, and remove it from the material world without. + +Moreover, inasmuch as the spirit melts into the infinite, cut off from it +by no sharply‐defined line, it is disposed to regard itself as a part of +God, a creek of the great Ocean of Divinity, and to suppose that all its +emotions are the pulsations of the tide in the all‐embracing Spirit. It +loses the consciousness of its individuality; it deifies itself. + +A Suffee fable representing God and the human soul illustrates this well. +“One knocked at the Beloved’s door, and a voice from within cried, ‘Who is +there?’ Then the soul answered, ‘It is I.’ And the voice of God said, +‘This house will not hold me and thee.’ So the door remained shut. Then +the soul went away into a wilderness, and after long fasting and prayer it +returned, and knocked once again at the door. And again the voice demanded +‘Who is there?’ Then he said, ‘It is THOU,’ and at once the door opened to +him.” + +Thus the mystic always regards his unregulated wishes as divine +revelations, his random impulses as heavenly inspirations. He has no law +but his own will; and therefore, in mysticism, there, is no curb against +the grossest licence. + +The existence of that evil which, knowing the constitution of man, we +should expect to find prevalent in mysticism, the experience of all ages +has shown following, dogging its steps inevitably. So slight is the film +that separates religious from sensual passion, that uncontrolled spiritual +fervour roars readily into a blaze of licentiousness. + +It is this which makes revivalism of every description so dangerous. It is +a two‐edged weapon that cuts the hand which holds it. + +Yet the spiritual, religious element in man is that which is most +beautiful and pure, when passionless. It is like those placid tarns, +crystal clear and icy cold, in Auvergne and the Eifel, which lie in the +sleeping vents of old volcanoes. We love to linger by them, yet never with +security, for we know that a throb, a shock, may at any moment convert +them into boiling geysirs or raging craters. + +So well is this fact known in the Roman Church, that a mystic is +inexorably shut up in a convent, or cast out as a heretic. + +The more spiritual a religion is, the more apt it is to lurch and let in a +rush of immorality; for its tendency is to substitute an internal for the +external law, and the internal impulse is too often a hidden jog from the +carnal appetite. In a highly spiritual religion, a written revelation is +supplemented or superseded by one which is within. + +This was eminently the case with the Anabaptists of the sixteenth century. +When plied with texts by the Lutheran divines, they coldly answered that +they walked not after the letter, but after the spirit; that to those who +are in Christ Jesus, there is an inner illumination directing their +conduct, before which that which is without grew pale and waned. The +horrible licence into which this internal light plunged them is matter of +history. + +One lesson history enforces inexorably—that there lies a danger to morals +in placing reliance on the spirit as an independent guide. + +The spirit has its proper function and its true security; its function, +the perception of the infinite, the divine; its security, the observance +of the marriage‐tie which binds it to the body. + +God has joined body and spirit in sacred wedlock, and subjected both to a +revealed external law; in the maintenance of this union, and submission to +this law, man’s safety lies. The spirit supreme, the body a bond‐maid, is +no marriage; it is a concubinage, bringing with it a train of attendant +evils. + +Man stands, so to speak, at the bisection of two circles, the material and +the spiritual, in each of which he has a part, and to the centres of each +of which he feels a gravitation. Absorption in either realm is fatal to +the well‐being of the entire man. + +And this leads us to the consideration of the marvellous aptitude to human +nature of the Incarnation, welding together into indissoluble union spirit +and matter, the infinite and the finite. The religion which flows from +that source cannot dissociate soul from body. Its law is the marriage of +that which is spiritual to that which is material; the soul cannot shake +off the responsibilities of the body; everything spiritual is clothed, and +every material object is a sacrament conveying a ray of divinity. + +There can be no evasion, no abrasion and rupture of the tie by either +party, without lesion of the chain which binds to the Incarnation; and it +is a fact worthy of note, that mysticism has always a tendency to obscure +this fundamental dogma, and that the immoral sects of ancient times and of +the present day hang loosely by, or openly deny, this great verity. + +St. Paul had a natural bias towards mysticism. His trances and revelations +betoken a nature branching out into the spiritual realm; and throughout +his letters we see the inevitable consequence—a struggle to displace the +centre of obedience, to transfer it from without and enthrone it within, +to make the internal revelation the governing principle of action, in the +room of submission to an external law. + +But, like St. Theresa, who never relinquished her common sense whilst +yielding up her spirit to the most incoherent raptures; like Mohammad, +who, however he might soar in ecstasy above the moon, never lost sight of +the principles which would ensure a very material success; like Ignatius +Loyola, who, in the midst of fantastic visions, elaborated a system of +government full of the maturest judgment,—so St. Paul never surrendered +himself unconditionally to the promptings of his spirit. Like the angel of +the Apocalypse, if he stood with one foot in the vague sea, he kept the +other on the solid land. + +That thorn in the flesh, whose presence he deplored, kept him from +forgetting the body and its obligations; the moral disorders breaking out +wherever he preached his gospel, warned him in time not to relax too far +the restraint imposed by the law without. As the revolt of the Anabaptists +checked Luther, so did the excesses of the Gentile Christians arrest Paul. +Both saw and obeyed the warning finger of Providence signalling a retreat. + +Divinely inspired St. Paul was. But inspiration never obscures and +obliterates human characteristics. It directs and utilizes them for its +own purpose, leaving free margin beyond that purpose for the exercise of +individual proclivities uncontrolled. + +Paul’s natural tendency is unmistakable; and we may see evidence of divine +guidance in the fact of his having refused to give the rein to his natural +propensities, and of being prepared to turn all his energies to the +repairing of those dykes against the ocean which in a moment of impatience +he had set his hand to tear down. + +As Socrates was by nature prone to become the most vicious of men, so was +Paul naturally disposed to become the most dangerous of heresiarchs. But +the moral sense of Socrates mastered his passions and converted him into a +philosopher; and the guiding spirit of God made of Paul the mystic an +apostle of righteousness. + +Christianity, as the religion of the Incarnation, has its external form +and its internal spirit, and it is impossible to dissociate one from the +other without peril. Mere formalism and naked spirituality are alike and +equally pernicious. Formalism, the resolution of religion into ceremonial +acts only, void of spirit, is like the octopus, lacing its thousand +filaments about the soul and drawing it into the abyss; and mysticism, +pure spirituality, like the magnet mountain in Sinbad’s voyage, draws the +nails out of the vessel—the rivets of moral law—and the Christian +character goes to pieces. + +The history of the Church is the history of her leaning first towards one +side, then towards the other, of advance amid perpetual recoils from +either peril. + +2. The alarm caused in Jerusalem amidst the elder apostles and the +Nazarene Church at the immorality which disfigured Pauline Christianity, +was not the only cause of the mistrust wherewith they viewed him and his +teaching. Other causes existed which I have not touched on in my text, +lest I should distract attention from the main points of my argument, but +they are deserving of notice here. + +And the first of these was the intense prejudice which existed among the +Jews of Palestine against Greek modes of thought, manners, culture, even +against the Greek language. + +The second was the jealousy with which the Palestinian Jews regarded the +Alexandrine Jews, their mode of interpreting Scripture, and their system +of theology. + +St. Paul, an accomplished Greek scholar, brought up at Tarsus amidst +Hellenistic Jews, adopted the theology and exegesis in vogue at +Alexandria, and on both these accounts excited the suspicion and dislike +of the national party at Jerusalem. The Nazarenes were imbued with the +prejudices they had acquired in their childhood, in the midst of which +they had grown up, and they could not but regard Paul with alarm when he +turned without disguise to the Greeks, and introduced into the Church the +theological system and scriptural interpretations of a Jewish community +they had always regarded as of questionable orthodoxy. + +First let us consider the causes which contributed to the creation of the +prejudice against the Hellenizers. Judaea had served as the battle‐field +of the Greek kings of Egypt and Syria. Whether Judaea fell under the +dominion of Syria or Egypt it mattered not; Ptolemies and Seleucides alike +were intolerable oppressors. But it was especially the latter who excited +to its last exasperation the fanaticism of the Jews, and called forth in +their breasts an ineffaceable antipathy towards everything that was Greek. + +The temple was pillaged by them, the sanctuary was violated, the high‐ +priesthood degraded. Antiochus Epiphanes entertained the audacious design +of completely overthrowing the religion of the Jews, of forcibly +Hellenizing them. For this purpose he forbade the celebration of the +Sabbaths and feasts, drenched the sanctuary with blood to pollute it, the +sacrifices were not permitted, circumcision was made illegal. The +sufferings of the Jews, driven into deserts and remote hiding‐places in +the mountains, are described in the first book of the Maccabees. + +Yet there was a party disposed to acquiesce in this attempt at changing +the whole current of their nation’s life, ready to undo the work of Ezra, +break with their past, and fling themselves into the tide of Greek +civilization and philosophic thought. These men set up a gymnasium in +Jerusalem, Graecised their names, openly scoffed at the Law, ignored the +Sabbath, and neglected circumcision.(1) At the head of this party stood +the high‐priests Jason and Menelaus. The author of the first book of the +Maccabees styles these conformists to the state policy, “evil men, +seducing many to despise the Law.” Josephus designates them as “wicked” +and “impious.”(2) + +The memory of the miseries endured in the persecution of Antiochus did not +fade out of the Jewish mind, neither did the party disappear which was +disposed to symbolize with Greek culture, and was opposed to Jewish +prejudice. Nor did the abhorrence in which it was held lose its intensity. + +From the date of the Antiochian persecution, the names of “Greek” or +“friend of the Greeks” were used as synonymous with “traitor” and +“apostate.” + +Seventy years before Christ, whilst Hyrcanus was besieging Aristobulus in +Jerusalem, the besiegers furnished the besieged daily with lambs for the +sacrifice. An old Jew, belonging to the anti‐national party, warned +Hyrcanus that as long as the city was supplied with animals for the altar, +so long it would hold out. On the morrow, in place of a lamb, a pig was +flung over the walls. The earth shuddered at the impiety, and the heads of +the synagogue solemnly cursed from thenceforth whosoever of their nation +should for the future teach the Greek tongue to his sons.(3) Whether this +incident be true or not, it proves that a century after Antiochus +Epiphanes the Jews entertained a hatred of that Greek culture which they +regarded as a source of incredulity and impiety. + +The son of Duma asked his uncle Israel if, after having learned the whole +Law, he might not study the philosophy of the Greeks. “ ‘The Book of the +Law shall not depart out of thy mouth; but thou shalt meditate therein day +and night.’ These are the words of God” (Josh. i. 8), said the old man; +“find me an hour which is neither day nor night, and in that study your +Greek philosophy.”(4) + +Gamaliel, the teacher of St. Paul, was well versed in Greek literature; +that this caused uneasiness in his day is probable; and indeed the Gemara +labours to explain the fact of his knowledge of Greek, and apologizes for +it.(5) Consequently Saul, the disciple of Gamaliel, also a Greek scholar, +would be likely to incur the same suspicion, as one leaning away from +strict Judaism towards Gentile culture. + +The Jews of Palestine viewed the Alexandrine Jews with dislike, and +mistrusted the translation into Greek of their sacred books. They said it +was a day of sin and blasphemy when the version of the Septuagint was +made, equal only in wickedness to that on which their fathers had made the +golden calf.(6) + +The loudly‐proclaimed intention of Paul to turn to the Gentiles, his +attitude of hostility towards the Law, the abrogation of the Sabbath and +substitution for it of the Lord’s‐day, his denunciation of circumcision, +his abandonment of his Jewish name for a Gentile one, led to his being +identified by the Jews of Palestine with the abhorred Hellenistic party; +and the Nazarene Christians shared to the full in the national prejudices. + +The Jews, at the time of the first spread of Christianity, were dispersed +over the whole world; and in Greece and Asia Minor occupied a quarter, and +exercised influence, in every town. The Seleucides had given the right of +citizenship to these Asiatic Jews, and had extended to them some sort of +protection. The close association of these Jews with Greeks necessarily +led to the adoption of some of their ideas. Since Ezra, the dominant +principle of the Palestinian and Babylonish rabbis had been to create a +“hedge of the Law,” to constitute of the legal prescriptions a net lacing +those over whom it was cast with minute yet tough fibres, stifling +spontaneity. Whilst rabbinism was narrowing the Jewish horizon, Greek +philosophy was widening man’s range of vision. The tendencies of Jewish +theology and Greek philosophy were radically opposed. The Alexandrine Jews +never submitted to be involved in the meshes of rabbinism. They produced a +school of thinkers, of whom Aristobulus was the first known exponent, and +Philo the last expression, which sought to combine Mosaism with Platonism, +to explain the Pentateuch as the foundation of a philosophic system +closely related to the highest and best theories of the Greeks. + +In the Holy Land, routine, the uniform repetition of prescribed forms, the +absence of all alien currents of thought, tended insensibly to transform +religion into formalism, and to identify it with the ceremonies which are +its exterior manifestation. + +In Egypt, on the other hand, the Alexandrine Jews, ambitious to give to +the Greeks an exalted idea of their religion, strove to bring into +prominence its great doctrines of the Unity of the Godhead, of Creation, +and Providence. All secondary points were allegorized or slurred over. As +Palestinian rabbinism became essentially ceremonial, Alexandrine Judaism +became essentially spiritual. The streams of life and thought in these +members of the same race were diametrically opposed. + +The Jews settled in Asia Minor, subjected to the same influences, actuated +by the same motives, as the Egyptian Jews, looked to Alexandria rather +than to Jerusalem or Babylon for guidance, and were consequently involved +in the same jealous dislike which fell on the Jews of Egypt.(7) + +There can be no doubt that St. Paul was acquainted with, and influenced +by, the views of the Alexandrine school. That he had read some of Philo’s +works is more than probable. How much he drew from the writings of +Aristobulus the Peripatetic cannot be told, as none of the books of that +learned but eclectic Jew have been preserved.(8) + +In more than one point Paul departs from the traditional methods of the +Palestinian rabbis, to adopt those of the Alexandrines. The Jews of +Palestine did not admit the allegorical interpretation of Scripture. Paul, +on two occasions, follows the Hellenistic mode of allegorizing the sacred +text. On one of these occasions he uses an allegory of Philo, while +slightly varying its application.(9) + +The Palestinian Jews knew of no seven orders of angels; the classification +of the celestial hierarchy was adopted by Paul(10) from Philo and his +school. The identification of idols with demons(11) was also distinctively +Alexandrine. + +But what is far more remarkable is to find in Philo, born between thirty +and forty years before Christ, the key to most of Paul’s theology,—the +doctrines of the all‐sufficiency of faith, of the worthlessness of good +works, of the imputation of righteousness, of grace, mediation, atonement. + +But in Philo, these doctrines drift purposeless. Paul took them and +applied them to Christ, and at once they fell into their ranks and places. +What was in suspension in Philo, crystallized in Paul. What the Baptist +was to the Judaean Jews, that Philo was to the Hellenistic Jews; his +thoughts, his theories, were— + + + “In the flecker’d dawning + The glitterance of Christ.”(12) + + +The Fathers, perplexed at finding Pauline words, expressions, ideas, in +the writings of Philo, and unwilling to admit that Paul had derived them +from Philo, invented a myth that the Alexandrine Jew came to Rome and was +there converted to the Christian faith. Chronology and a critical +examination of the writings of the Jewish Plato have burst that +bubble.(13) + +The fact that Paul was deeply saturated with the philosophy of the +Alexandrine Jews has given rise also to two obstinate Christian +legends,—that Dionysius the Areopagite, author of the Celestial Hierarchy, +the Divine Names, &c., was the disciple of St. Paul, and that Seneca the +philosopher was also his convert and pupil. Dionysius took Philo’s system +of the universe and emanations from the Godhead and Christianized them. +The influence of Philo on the system of Dionysius _saute aux yeux_, as the +French would say. And Dionysius protests, again and again, in his writings +that he learned his doctrine from St. Paul. + +From a very early age, the Fathers insisted on Seneca having been a +convert of St. Paul; they pointed out the striking analogies in their +writings, the similarity in their thoughts. How was this explicable unless +one had been the pupil of the other? But Seneca, we know, lived some time +in Alexandria with his uncle, Severus, prefect of Egypt; and at that time +the young Roman, there can be little question, became acquainted with the +writings of Philo.(14) + +Thus St. Paul, by adopting the mode of Biblical interpretation of a rival +school to that dominant in Judaea, by absorbing its philosophy, applying +it to the person of Christ and the moral governance of the Church, by +associating with Asiatic Jews, known to be infected with Greek philosophic +heresies, and by his open invocation to the Gentiles to come into and +share in all the plenitude of the privileges of the gospel, incurred the +suspicion, distrust, dislike of the believers in Jerusalem, who had grown +up in the midst of national prejudices which Paul shocked. + +3. It has been argued with much plausibility, that because certain of the +primitive Fathers were unacquainted with the four Gospels now accounted +Canonical, that therefore those Gospels are compositions subsequent to +their date, and that therefore also their authority as testimonies to the +acts and sayings of Jesus is sensibly weakened, if not wholly overthrown. +It is true that there were certain Fathers of the first two centuries who +were unacquainted with our Gospels, but the above conclusions drawn from +this fact are unsound. + +This treatise will, I hope, establish the fact that at the close of the +first century almost every Church had its own Gospel, with which alone it +was acquainted. But it does not follow that these Gospels were not as +trustworthy, as genuine records, as the four which we now alone recognize. + +It is possible, from what has been preserved of some of these lost +Gospels, to form an estimate of their scope and character. We find that +they bore a very close resemblance to the extant Synoptical Gospels, +though they were by no means identical with them. + +We find that they contained most of what exists in our three first +Evangels, in exactly the same words; but that some were fuller, others +less complete, than the accepted Synoptics. + +If we discover whole paragraphs absolutely identical in the Gospels of +Matthew, Mark, Luke, of the Hebrews, of the Clementines, of the Lord, it +goes far to prove that all the Evangelists drew upon a common fund. And if +we see that, though using the same material, they arranged it differently, +we are forced to the conclusion that this material they incorporated in +their biographies existed in _anecdota_, not in a consecutive narrative. + +Some, at least, of the Gospels were in existence at the close of the first +century; but the documents of which they were composed were then old and +accepted. + +And though it is indisputable that in the second century the Four had not +acquired that supremacy which brought about the disappearance of the other +Gospels, and were therefore not quoted by the Fathers in preference to +them, it is also certain that all the material out of which both the +extant and the lost Synoptics were composed was then in existence, and was +received in the Church as true and canonical. + +Admitting fully the force of modern Biblical criticism, I cannot admit all +its most sweeping conclusions, for they are often, I think, more sweeping +than just. + +The material out of which all the Synoptical Gospels, extant or, lost, +were composed, was in existence and in circulation in the Churches in the +first century. That material is—the sayings of Christ on various +occasions, and the incidents in his life. These sayings and doings of the +Lord, I see no reason to doubt, were written down from the mouths of +apostles and eye‐witnesses, in order that the teaching and example of +Christ might be read to believers in every Church during the celebration +of the Eucharist. + +The early Church followed with remarkable fidelity the customs of the +Essenes, so faithfully that, as I have shown, Josephus mistook the +Nazarenes for members of the Essene sect; and in the third century +Eusebius was convinced that the Therapeutae, their Egyptian counterparts, +were actually primitive Christians.(15) + +The Essenes assembled on the Sabbath for a solemn feast, in white robes, +and, with faces turned to the East, sang antiphonal hymns, broke bread and +drank together of the cup of love. During this solemn celebration the +president read portions from the sacred Scriptures, and the exhortations +of the elders. At the Christian Eucharist the ceremonial was +identical;(16) Pliny’s description of a Christian assembly might be a +paragraph from Josephus or Philo describing an Essene or Therapeutic +celebration. In place of the record of the wanderings of the Israelites +and the wars of their kings being read at their conventions, the president +read the journeys of the Lord, his discourses and miracles. + +No sooner was a Church founded by an apostle than there rose a demand for +this sort of instruction, and it was supplied by the jottings‐down of +reminiscences of the Lord and his teaching, orally given by those who had +companied with him. + +Thus there sprang into existence an abundant crop of memorials of the +Lord, surrounded by every possible guarantee of their truth. And these +fragmentary records passed from one Church to another. The pious zeal of +an Antiochian community furnished with the memorials of Peter would borrow +of Jerusalem the memorials of James and Matthew. One of the traditions of +John found its way into the Hebrew Gospel—that of the visit of Nicodemus; +but it never came into the possession of the compiler of the first Gospel +or of St. Luke. + +After a while, each Church set to work to string the _anecdota_ it +possessed into a consecutive story, and thus the Synoptical Gospels came +into being. + +Of these, some were more complete than others, some were composed of more +unique material than the others. + +The second Gospel, if we may trust Papias, and I see no reason for +doubting his testimony, is the composition of Mark, the disciple of St. +Peter, and consists exclusively of the recollections of St. Peter. This +Gospel was not co‐ordinated probably till late, till long after the +disjointed memorabilia were in circulation. It first circulated in Egypt; +but in at least one of the Petrine Churches—that of Rhossus—the +recollections of St. Peter had already been arranged in a consecutive +memoir, and, in A.D. 190, Serapion, Bishop of Antioch, found the Church of +Rhossus holding exclusively to this book as a Gospel of traditional +authority, received from the prince of the apostles. + +The Gospel of St. Matthew, on the other hand, is a diatessaron composed of +four independent collections of memorabilia. Its groundwork is a book by +Matthew the apostle, a collection of the discourses of the Lord. Whether +Matthew wrote also a collection of the acts of the Lord, or contributed +disconnected anecdotes of the Lord to Churches of his founding, and these +were woven in with his work on the Lord’s discourses, is possible, but is +conjectural only. + +But what is clear is, that into the first Gospel was incorporated much, +not all, of the material used by Mark for the construction of his Gospel, +_viz._ the recollections of St. Peter. That the first evangelist did not +merely amplify the Mark Gospel appears from his arranging the order of his +anecdotes differently; that he did use the same “anecdota” is evidenced by +the fact of his using them often word for word. + +The Gospel of the Hebrews and the Gospel quoted in the Clementines were +composed in precisely the same manner, and of the same materials, but not +of all the same. + +That the Gospel of St. Matthew, as it stands, was the composition of that +apostle, cannot be seriously maintained; yet its authority as a record of +facts, not as a record of their chronological sequence, remains +undisturbed. + +The Gospel of St. Luke went, apparently, through two editions. After the +issue of his original Gospel, which, there is reason to believe, is that +adopted by Marcion, fresh material came into his hands, and he revised and +amplified his book. + +That this second edition was not the product of another hand, is shown by +the fact that characteristic expressions found in the original text occur +also in the additions. + +The Pauline character of the Luke Gospel has been frequently commented on. +It is curious to observe how much more pronounced this was in the first +edition. The third Gospel underwent revision under the influence of the +same wave of feeling which moved Luke to write the Christian Odyssey, the +Acts, nominally of the Apostles, really of St. Paul. With the imprisonment +of Paul the tide turned, and a reconciliatory movement set strongly in. +Into this the Apostle of Love threw himself, and he succeeded in directing +it. + +The Apostolic Church was a well‐spring tumultuously gushing forth its +superabundance of living waters; there was a clashing of jets, a conflict +of ripples; but directly St. John gave to it its definite organization, +the flood rushed out between these banks, obedient to a common impulse, +the clashing forces produced a resultant, the conflicting ripples blended +into rhythmic waves, and the brook became a river, and the river became a +sea. + +The lost Gospels are no mere literary curiosity, the examination of them +no barren study. They furnish us with most precious information on the +manner in which all the Gospels were compiled; they enable us in several +instances to determine the correct reading in our canonical Matthew and +Luke; they even supply us with particulars to fill lacunae which exist, or +have been made, in our Synoptics. + +The poor stuff that has passed current too long among us as Biblical +criticism is altogether unworthy of English scholars and theologians. The +great shafts that have been driven into Christian antiquity, the mines +that have been opened by the patient labours of German students, have not +received sufficient attention at our hands. If some of our commentators +timorously venture to their mouths, it is only to shrink back again scared +at the gnomes their imagination pictures as haunting those recesses, or at +the abysses down which they may be precipitated, that they suppose lie +open in those passages. + +This spirit is neither courageous nor honest. God’s truth is helped by no +man’s ignorance. + +It may be that we are dazzled, bewildered by the light and rush of new +ideas exploding around us on every side; but, for all that, a cellar is no +safe retreat. The vault will crumble in and bury us. + +The new lights that break in on us are not always the lanterns of +burglars. + +S. BARING‐GOULD. + +EAST MERSEA, COLCHESTER, +_November 2nd, 1874_. + + + + + +PART I. THE JEWISH ANTI‐GOSPELS. + + + + +I. The Silence Of Josephus. + + +It is somewhat remarkable that no contemporary, or even early, account of +the life of our Lord exists, except from the pens of Christian writers. + +That we have none by Roman or Greek writers is not, perhaps, to be +wondered at; but it is singular that neither Philo, Josephus, nor Justus +of Tiberias, should have ever alluded to Christ or to primitive +Christianity. + +The cause of this silence we shall presently investigate. Its existence we +must first prove. + +Philo was born at Alexandria about twenty years before Christ. In the year +A.D. 40, he was sent by the Alexandrine Jews on a mission to Caligula, to +entreat the Emperor not to put in force his order that his statue should +be erected in the Temple of Jerusalem and in all the synagogues of the +Jews. + +Philo was a Pharisee. He travelled in Palestine, and speaks of the Essenes +he saw there; but he says not a word about Jesus Christ or his followers. +It is possible that he may have heard of the new sect, but he probably +concluded it was but insignificant, and consisted merely of the disciples, +poor and ignorant, of a Galilean Rabbi, whose doctrines he, perhaps, did +not stay to inquire into, and supposed that they did not differ +fundamentally from the traditional teaching of the rabbis of his day. + +Flavius Josephus was born A.D. 37—consequently only four years after the +death of our Lord—at Jerusalem. Till the age of twenty‐nine, he lived in +Jerusalem, and had, therefore, plenty of opportunity of learning about +Christ and early Christianity. + +In A.D. 67, Josephus became governor of Galilee, on the occasion of the +Jewish insurrection against the Roman domination. After the fall of +Jerusalem he passed into the service of Titus, went to Rome, where he rose +to honour in the household of Vespasian and of Titus, A.D. 81. The year of +his death is not known. He was alive in A.D. 93, for his biography is +carried down to that date. + +Josephus wrote at Rome his “History of the Jewish War,” in seven books, in +his own Aramaic language. This he finished in the year A.D. 75, and then +translated it into Greek. On the completion of this work he wrote his +“Jewish Antiquities,” a history of the Jews in twenty books, from the +beginning of the world to the twelfth year of the reign of Nero, A.D. 66. +He completed this work in the year A.D. 93, concluding it with a biography +of himself. He also wrote a book against Apion on the antiquity of the +Jewish people. A book in praise of the Maccabees has been attributed to +him, but without justice. In the first of these works, the larger of the +two, the “History of the Jewish War,” he treats of the very period when +our Lord lived, and in it he makes no mention of him. But in the shorter +work, the “Jewish Antiquities,” in which he goes over briefly the same +period of time treated of at length in the other work, we find this +passage: + + + “At this time lived Jesus, a wise man [if indeed he ought to be + called a man]; for he performed wonderful works [he was a teacher + of men who received the truth with gladness]; and he drew to him + many Jews, and also many Greeks. [This was the Christ.] But when + Pilate, at the instigation of our chiefs, had condemned him to + crucifixion, they who had at first loved him did not cease; [for + he appeared to them on the third day again alive; for the divine + prophets had foretold this, together with many other wonderful + things concerning him], and even to this time the community of + Christians, called after him, continues to exist.”(17) + + +That this passage is spurious has been almost universally acknowledged. +One may be, perhaps, accused of killing dead birds, if one again examines +and discredits the passage; but as the silence of Josephus on the subject +which we are treating is a point on which it will be necessary to insist, +we cannot omit as brief a discussion as possible of this celebrated +passage. + +The passage is first quoted by Eusebius (fl. A.D. 315) in two places,(18) +but it was unknown to Justin Martyr (fl. A.D. 140), Clement of Alexandria +(fl. A.D. 192), Tertullian (fl. A.D. 193), and Origen (fl. A.D. 230). Such +a testimony would certainly have been produced by Justin in his Apology, +or in his Controversy with Trypho the Jew, had it existed in the copies of +Josephus at his time. The silence of Origen is still more significant. +Celsus in his book against Christianity introduces a Jew. Origen attacks +the arguments of Celsus and his Jew. He could not have failed to quote the +words of Josephus, whose writings he knew, had the passage existed in the +genuine text.(19) + +Again, the paragraph interrupts the chain of ideas in the original text. +Before this passage comes an account of how Pilate, seeing there was a +want of pure drinking water in Jerusalem, conducted a stream into the city +from a spring 200 stadia distant, and ordered that the cost should be +defrayed out of the treasury of the Temple. This occasioned a riot. Pilate +disguised Roman soldiers as Jews, with swords under their cloaks, and sent +them among the rabble, with orders to arrest the ringleaders. + +This was done. The Jews finding themselves set upon by other Jews, fell +into confusion; one Jew attacked another, and the whole company of rioters +melted away. “And in this manner,” says Josephus, “was this insurrection +suppressed.” Then follows the paragraph about Jesus, beginning, “At this +time lived Jesus, a wise man, if indeed one ought to call him a man,” &c. + +And the passage is immediately followed by, “About this time another +misfortune threw the Jews into disturbance; and in Rome an event happened +in the temple of Isis which produced great scandal.” And then he tells an +indelicate story of religious deception which need not be repeated here. +The misfortune which befel the Jews was, as he afterwards relates, that +Tiberius drove them out of Rome. The reason of this was, he says, that a +noble Roman lady who had become a proselyte had sent gold and purple to +the temple at Jerusalem. But this reason is not sufficient. It is clear +from what precedes—a story of sacerdotal fraud—that there was some +connection between the incidents in the mind of Josephus. Probably the +Jews had been guilty of religious deceptions in Rome, and had made a +business of performing cures and expelling demons, with talismans and +incantations, and for this had obtained rich payment.(20) + +From the connection that exists between the passage about the “other +misfortune that befel the Jews” and the former one about the riot +suppressed by Pilate, it appears evident that the whole of the paragraph +concerning our Lord is an interpolation. + +That Josephus could not have written the passage as it stands, is clear +enough, for only a Christian would speak of Jesus in the terms employed. +Josephus was a Pharisee and a Jewish priest; he shows in all his writings +that he believes in Judaism. + +It has been suggested that Josephus may have written about Christ as in +the passage quoted, but that the portions within brackets are the +interpolations of a Christian copyist. But when these portions within +brackets are removed, the passage loses all its interest, and is a dry +statement utterly unlike the sort of notice Josephus would have been +likely to insert. He gives colour to his narratives, his incidents are +always sketched with vigour; this account would be meagre beside those of +the riot of the Jews and the rascality of the priests of Isis. Josephus +asserts, moreover, that in his time there were four sects among the +Jews—the Pharisees, the Sadducees, the Essenes, and the sect of Judas of +Gamala. He gives tolerably copious particulars about these sects and their +teachings, but of the Christian sect he says not a word. Had he wished to +write about it, he would have given full details, likely to interest his +readers, and not have dismissed the subject in a couple of lines. + +It was perhaps felt by the early Christians that the silence of +Josephus—so famous an historian, and a Jew—on the life, miracles and death +of the Founder of Christianity, was extremely inconvenient; the fact could +not fail to be noticed by their adversaries. Some Christian transcriber +may have argued, Either Josephus knew nothing of the miracles performed by +Christ,—in which case he is a weighty testimony against them,—or he must +have heard of Jesus, but not have deemed his acts, as they were related to +him, of sufficient importance to find a place in his History. Arguing +thus, the copyist took the opportunity of rectifying the omission, written +from the standpoint of a Pharisee, and therefore designating the Lord as +merely a wise man. + +But there is another explanation of this interpolation, which will hardly +seem credible to the reader at this stage of the examination, viz. that it +was inserted by a Pharisee after the destruction of Jerusalem; and this is +the explanation I am inclined to adopt. At that time there was a mutual +tendency to sink their differences, and unite, in the Nazarene Church and +the Jews. The cause of this will be given further on; sufficient for our +purpose that such a tendency did exist. Both Jew and Nazarene were +involved in the same exile, crushed by the same blow, united in the same +antipathies. The Pharisees were disposed to regret the part they had taken +in putting Jesus to death, and to acknowledge that he had been a good and +great Rabbi. The Jewish Nazarenes, on their side, made no exalted claims +for the Lord as being the incarnate Son of God, and later even, as we +learn from the Clementine Homilies, refused to admit his divinity. The +question dividing the Nazarene from the Jew gradually became one of +whether Christ was to be recognized as a prophet or not; and the +Pharisees, or some of them at least, were disposed to allow as much as +this. + +It was under this conciliatory feeling that I think it probable the +interpolation was made, at first by a Jew, but afterwards it was amplified +by a Christian. I think this probable, from the fact of its not being the +only interpolation of the sort effected. Suidas has an article on the name +“Jesus,” in which he tells us that Josephus mentions him, and says that he +sacrificed with the priests in the temple. He quoted from an interpolated +copy of Josephus, and this interpolation could not have been made by +either a Gentile or a Nazarene Christian: not by a Gentile, for such a +statement would have been pointless, purposeless to him; and it could not +have been made by a Nazarene, for the Nazarenes, as will presently be +shown, were strongly opposed to the sacrificial system in the temple. The +interpolation must therefore have been made by a Jew, and by a Jew with a +conciliatory purpose. + +It is curious to note the use made of the interpolation now found in the +text. Eusebius, after quoting it, says, “When such testimony as this is +transmitted to us by an historian who sprang from the Hebrews themselves, +respecting John the Baptist and the Saviour, what subterfuge can be left +them to prevent them from being covered with confusion?”(21) + +There is one other mention of Christ in the “Antiquities” (lib. xx. c. 9): + + + “Ananus, the younger, of whom I have related that he had obtained + the office of high‐priest, was of a rash and daring character; he + belonged to the sect of the Sadducees, which, as I have already + remarked, exhibited especial severity in the discharge of justice. + Being of such a character, Ananus thought the time when Festus was + dead, and Albinus was yet upon the road, a fit opportunity for + calling a council of judges, and for bringing before them James, + the brother of him who is called Christ, and some others: he + accused them as transgressors of the law, and had them stoned to + death. But the most moderate men of the city, who also were + reckoned most learned in the law, were offended at this + proceeding. They therefore sent privately to the king (Agrippa + II.), entreating him to send orders to Ananus not to attempt such + a thing again, for he had no right to do it. And some went to meet + Albinus, then coming from Alexandria, and put him in mind that + Ananus was not justified, without his consent, in assembling a + court of justice. Albinus, approving what they said, angrily wrote + to Ananus, and threatened him with punishment; and king Agrippa + took from him his office of high‐priest, and gave it to Jesus, the + son of Donnæus.” + + +This passage is also open to objection. + +According to Hegesippus, a Jewish Christian, who wrote a History of the +Church about the year A.D. 170, of which fragments have been preserved by +Eusebius, St. James was killed in a tumult, and not by sentence of a +court. He relates that James, the brother of Jesus, was thrown down from a +wing of the temple, stoned, and finally despatched with a fuller’s club. +Clement of Alexandria confirms this, and is quoted by Eusebius +accordingly. + +Eusebius quotes the passage from Josephus, without noticing that the two +accounts do not agree. According to the statement of Hegesippus, St. James +suffered alone; according to that of Josephus, several other victims to +the anger or zeal of Ananus perished with him. + +It appears that some of the copies of Josephus were tampered with by +copyists, for Theophylact says, “The wrath of God fell on them (the Jews) +when their city was taken; and Josephus testifies that these things +happened to them on account of the death of Jesus.” But Origen, speaking +of Josephus, says, “This writer, though he did not believe Jesus to be the +Christ, inquiring into the cause of the overthrow of Jerusalem and the +demolition of the temple ... says, ‘These things befel the Jews in +vindication of James, called the Just, who was the brother of Jesus, +called the Christ, forasmuch as they killed him who was a most righteous +man.’ ”(22) Josephus, as we have seen, says nothing of the sort; +consequently Origen must have quoted from an interpolated copy. And this +interpolation suffered further alteration, by a later hand, by the +substitution of the name of Jesus for that of James. + +It is therefore by no means unlikely that the name of James, the Lord’s +brother, may have been inserted in the account of the high‐handed dealing +of Ananus in place of another name. + +However, it is by no means impossible to reconcile the two accounts. The +martyrdom of St. James is an historical fact, and it is likely to have +taken place during the time when Ananus had the power in his hands. + +For fifty years the pontificate had been in the same family, with scarcely +an interruption, and Ananus, or Hanan, was the son of Annas, who had +condemned Christ. They were Sadducees, and as such were persecuting. St. +Paul, by appealing to his Pharisee principles, enlisted the members of +that faction in his favour when brought before Ananias.(23) + +The apostles based their teaching on the Resurrection, the very doctrine +most repugnant to the Sadducees; and their accounts of visions of angels +repeated among the people must have irritated the dominant faction who +denied the existence of these spirits. It can hardly be matter of surprise +that the murder of James should have taken place when Ananus was supreme +in Jerusalem. If that were the case, Josephus no doubt mentioned James, +and perhaps added the words, “The brother of him who is called Christ;” or +these words may have been inserted by a transcriber in place of “of +Sechania,” or Bar‐Joseph. + +This is all that Josephus says, or is thought to have said, about Jesus +and the early Christians. + +At the same time as Josephus, there lived another Jewish historian, Justus +of Tiberias, whom Josephus mentions, and blames for not having published +his History of the Wars of the Jews during the life of Vespasian and +Titus. St. Jerome includes Justus in his Catalogue of Ecclesiastical +Writers, and Stephen of Byzantium mentions him. + +His book, or books, have unfortunately been lost, but Photius had read his +History, and was surprised to find that he, also, made no mention of +Christ. “This Jewish historian,” says he, “does not make the smallest +mention of the appearance of Christ, and says nothing whatever of his +deeds and miracles.”(24) + + + + +II. The Cause Of The Silence Of Josephus. + + +It is necessary to inquire, Why this silence of Philo, Josephus and +Justus? at first so inexplicable. + +It can only be answered by laying before the reader a picture of the +Christian Church in the first century. A critical examination of the +writings of the first age of the Church reveals unexpected disclosures. + +1. It shows us that the Church at Jerusalem, and throughout Palestine and +Asia Minor, composed of converted Jews, was to an _external_ observer +indistinguishable from a modified Essenism. + +2. And that the difference between the Gentile Church founded by St. Paul, +and the Nazarene Church under St. James and St. Peter, was greater than +that which separated the latter from Judaism _externally_, so that to a +superficial observer their inner connection was unsuspected. + +This applies to the period from the Ascension to the close of the first +century,—to the period, that is, in which Josephus and Justus lived, and +about which they wrote. + +1. Our knowledge of the Essenes and their doctrines is, unfortunately, not +as full as we could wish. We are confined to the imperfect accounts of +them furnished by Philo and Josephus, neither of whom knew them +thoroughly, or was initiated into their secret doctrines. + +The Essenes arose about two centuries before the birth of Christ, and +peopled the quiet deserts on the west of the Dead Sea, a wilderness to +which the Christian monks afterwards seceded from the cities of Palestine. +They are thus described by the elder Pliny: + + + “On the western shore of that lake dwell the Essenes, at a + sufficient distance from the water’s edge to escape its + pestilential exhalations—a race entirely unique, and, beyond every + other in the world, deserving of wonder; men living among palm‐ + trees, without wives, without money. Every day their number is + replenished by a new troop of settlers, for those join them who + have been visited by the reverses of fortune, who are tired of the + world and its style of living. Thus happens what might seem + incredible, that a community in which no one is born continues to + subsist through the lapse of centuries.”(25) + + +From this first seat of the Essenes colonies detached themselves, and +settled in other parts of Palestine; they settled not only in remote and +solitary places, but in the midst of villages and towns. In Samaria they +flourished.(26) According to Josephus, some of the Essenes were willing to +act as magistrates, and it is evident that such as lived in the midst of +society could not have followed the strict rule imposed on the solitaries. +There must therefore have been various degrees of Essenism, some severer, +more exclusive than the others; and Josephus distinguishes four such +classes in the sect. Some of the Essenes remained celibates, others +married. The more exalted and exclusive Essenes would not touch one of the +more lax brethren.(27) + +The Essenes had a common treasury, formed by throwing together the +property of such as entered into the society, and by the earnings of each +man’s labour.(28) + +They wore simple habits—only such clothing as was necessary for covering +nakedness and giving protection from the cold or heat.(29) + +They forbad oaths, their conversation being “yea, yea, and nay, nay.”(30) + +Their diet was confined to simple nourishing food, and they abstained from +delicacies.(31) + +They exhibited the greatest respect for the constituted authorities, and +refrained from taking any part in the political intrigues, or sharing in +the political jealousies, which were rife among the Jews.(32) + +They fasted, and were incessant at prayer, but without the ostentation +that marked the Pharisees.(33) + +They seem to have greatly devoted themselves to the cure of diseases, and, +if we may trust the derivation of their name given by Josephus, they were +called Essenes from their being the healers of men’s minds and bodies.(34) + +If now we look at our blessed Lord’s teaching, we find in it much in +common with that of the Essenes. The same insisting before the multitude +on purity of thought, disengagement of affections from the world, +disregard of wealth and clothing and delicate food, pursuit of inward +piety instead of ostentatious formalism. + +His miracles of healing also, to the ordinary observer, served to identify +him with the sect which made healing the great object of their study. + +But these were not the only points of connection between him and the +Essenes. The Essenes, instead of holding the narrow prejudices of the Jews +against Samaritans and Gentiles, extended their philanthropy to all. They +considered that all men had been made in the image of God, that all were +rational beings, and that therefore God’s care was not confined to the +Jewish nation, salvation was not limited to the circumcision.(35) + +The Essenes, moreover, exhibited a peculiar veneration for light. It was +their daily custom to turn their faces devoutly towards the rising of the +sun, and to chant hymns addressed to that luminary, purporting that his +beams ought to fall on nothing impure. + +If we look at the Gospels, we cannot fail to note how incessantly Christ +recurs in his teaching to light as the symbol of the truth he taught,(36) +as that in which his disciples were to walk, of which they were to be +children, which they were to strive to obtain in all its purity and +brilliancy. + +The Essenes, moreover, had their esoteric doctrine; to the vulgar they had +an esoteric teaching on virtue and disregard of the world, whilst among +themselves they had a secret lore, of which, unfortunately, we know +nothing certain. In like manner, we find our Lord speaking in parables to +the multitude, and privately revealing their interpretation to his chosen +disciples. “Unto you it is given to know the mysteries of the kingdom of +God, but to others in parables; that seeing they might not see, and +hearing they might not understand.”(37) + +The Clementines, moreover, preserve a saying of our Lord, contained in the +Gospel in use among the Ebionites, “Keep the mysteries for me, and for the +sons of my house.”(38) + +The Essenes, though showing great veneration for the Mosaic law, +distinguished between its precepts, for some they declared were +interpolations, and did not belong to the original revelation; all the +glosses and traditions of the Rabbis they repudiated, as making the true +Word of none effect.(39) Amongst other things that they rejected was the +sacrificial system of the Law. They regarded this with the utmost horror, +and would not be present at any of the sacrifices. They sent gifts to the +Temple, but never any beast, that its blood might be shed. To the ordinary +worship of the Temple, apart from the sacrifices, they do not seem to have +objected. The Clementine Homilies carry us into the very heart of Ebionite +Christianity in the second, if not the first century, and show us what was +the Church of St. James and St. Peter, the Church of the Circumcision, +with its peculiarities and prejudices intensified by isolation and +opposition. In that curious book we find the same hostility to the +sacrificial system of Moses, the same abhorrence of blood‐shedding in the +service of God. This temper of mind can only be an echo of primitive +Nazarene Christianity, for in the second century the Temple and its +sacrifices were no more. + +Primitive Jewish Christianity, therefore, reproduced what was an essential +feature of Essenism—a rejection of the Mosaic sacrifices. + +In another point Nazarene Christianity resembled Essenism, in the poverty +of its members, their simplicity in dress and in diet, their community of +goods. This we learn from Hegesippus, who represents St. James, Bishop of +Jerusalem, as truly an ascetic as any mediaeval monk; and from the +Clementines, which make St. Peter feed on olives and bread only, and wear +but one coat. The name of Ebionite, which was given to the Nazarenes, +signified “the poor.” + +There was one point more of resemblance, or possible resemblance, but this +was one not likely to be observed by those without. The Therapeutae in +Egypt, who were apparently akin to the Essenes in Palestine, at their +sacred feasts ate bread and salt. Salt seems to have been regarded by them +with religious superstition, as being an antiseptic, and symbolical of +purity.(40) + +Perhaps the Essenes of Judaea also thus regarded, and ceremonially used, +salt. We have no proof, it is true; but it is not improbable. + +Now one of the peculiarities of the Ebionite Church in Palestine, as +revealed to us by the Clementines, was the use of salt with the bread in +their celebrations of the Holy Communion.(41) + +But if Christ and the early Church, by their teaching and practice, +conformed closely in many things to the doctrine and customs of the +Essenes, in some points they differed from them. The Essenes were strict +Sabbatarians. On the seventh day they would not move a vessel from one +place to another, or satisfy any of the wants of nature. Even the sick and +dying, rather than break the Sabbath, abstained from meat and drink on +that day. Christ’s teaching was very different from this; he ate, walked +about, taught, and performed miracles on the Sabbath. But though he +relaxed the severity of observance, he did not abrogate the institution; +and the Nazarene Church, after the Ascension, continued to venerate and +observe the Sabbath as of divine appointment. The observance of the +Lord’s‐day was apparently due to St. Paul alone, and sprang up in the +Gentile churches(42) in Asia Minor and Greece of his founding. When the +churches of Peter and Paul were reconciled and fused together at the close +of the century, under the influence of St. John, both days were observed +side by side; and the Apostolical Constitutions represent St. Peter and +St. Paul in concord decreeing, “Let the slaves work five days; but on the +Sabbath‐day and the Lord’s‐day let them have leisure to go to church for +instruction and piety. We have said that the Sabbath is to be observed on +account of the Creation, and the Lord’s‐day on account of the +Resurrection.”(43) + +After the Ascension, the Christian Church in Jerusalem attended the +services in the Temple(44) daily, as did the devout Jews. There is, +however, no proof that they assisted at the sacrifices. They continued to +circumcise their children; they observed the Mosaic distinction of meats; +they abstained from things strangled and from blood.(45) + +The doctrine of the apostles after the descent of the Holy Ghost was +founded on the Resurrection. They went everywhere preaching the +Resurrection; they claimed to be witnesses to it, they declared that Jesus +had risen, they had seen him after he had risen, that therefore the +resurrection of all men was possible.(46) The doctrine of the Resurrection +was held most zealously by the Pharisees; it was opposed by the Sadducees. +This vehement proclamation of the disputed doctrine, this production of +evidence which overthrew it, irritated the Sadducees then in power. We are +expressly told that they “came upon them (the apostles), being grieved +that they taught the people, and preached through Jesus the Resurrection.” +This led to persecution of the apostles. But the apostles, in maintaining +the doctrine of the Resurrection, were fighting the battles of the +Pharisees, who took their parts against the dominant Sadducee faction,(47) +and many, glad of a proof which would overthrow Sadduceeism, joined the +Church.(48) + +We can therefore perfectly understand how the Sadducees hated and +persecuted the apostles, and how the orthodox Pharisees were disposed to +hail them as auxiliaries against the common enemy. And Sadduceeism was at +that time in full power and arrogance, exercising intolerable tyranny. + +Herod the Great, having fallen in love with Mariamne, daughter of a +certain Simon, son of Boethus of Alexandria, desired to marry her, and saw +no other means of ennobling his father‐in‐law than by elevating him to the +office of high‐priest (B.C. 28). This intriguing family maintained +possession of the high‐priesthood for thirty‐five years. It was like the +Papacy in the house of Tusculum, or the primacy of the Irish Church in +that of the princes of Armagh. Closely allied to the reigning family, it +lost its hold of the high‐priesthood on the deposition of Archelaus, but +recovered it in A.D. 42. This family, called Boethusim, formed a +sacerdotal nobility, filling all the offices of trust and emolument about +the Temple, very worldly, supremely indifferent to their religious duties, +and defiantly sceptical. They were Sadducees, denying angel, and devil, +and resurrection; living in easy self‐indulgence; exasperating the +Pharisees by their heresy, grieving the Essenes by their irreligion. + +In the face of the secularism of the ecclesiastical rulers, the religious +zeal of the people was sure to break out in some form of dissent. + +John the Baptist was the St. Francis of Assisi, the Wesley of his time. If +the Baptist was not actually an Essene, he was regarded as one by the +indiscriminating public eye, never nice in detecting minute dogmatic +differences, judging only by external, broad resemblances of practice. + +The ruling worldliness took alarm at his bold denunciations of evil, and +his head fell. + +Jesus of Nazareth seemed to stand forth occupying the same post, to be the +mouthpiece of the long‐brooding discontent; and the alarmed party holding +the high‐priesthood and the rulership of the Sanhedrim compassed his +death. To the Sadducean Boethusim, who rose into power again in A.D. 42, +Christianity was still obnoxious, but more dangerous; for by falling back +on the grand doctrine of Resurrection, it united with it the great sect of +the Pharisees. + +Under these circumstances the Pharisees began to regret the condemnation +and death of Christ as a mistake of policy. Under provocation and +exclusion from office, they were glad to unite with the Nazarene Church in +combating the heretical sect and family which monopolized the power, just +as at the present day in Germany Ultramontanism and Radicalism are +fraternizing. Jerusalem fell, and Sadduceeism fell with it, but the link +which united Pharisaism and Christianity was not broken as yet; if the +Jewish believers and the Pharisees had not a common enemy to fight, they +had a common loss to deplore; and when they mingled their tears in +banishment, they forgot that they were not wholly one in faith. +Christianity had been regarded by them as a modified Essenism, an Essenism +gravitating towards Pharisaism, which lent to Pharisaism an element of +strength and growth in which it was naturally deficient—that zeal and +spirituality which alone will attract and quicken the popular mind into +enthusiasm. + +Whilst the Jewish Pharisees and Jewish Nazarenes were forgetting their +differences and approximating, the great and growing company of Gentile +believers assumed a position of open, obtrusive indifference at first, and +then of antagonism, to the Law, not merely to the Law as accepted by the +Pharisee, but to the Law as winnowed by the Essene. + +The apostles at Jerusalem were not disposed to force the Gentile converts +into compliance with all the requirements of that Law, which they regarded +as vitiated by human glosses; but they maintained that the converts must +abstain from meats offered to idols, from the flesh of such animals as had +been strangled, and from blood.(49) If we may trust the Clementines, which +represent the exaggerated Judaizing Christianity of the ensuing century, +they insisted also on the religious obligation of personal cleanliness, +and on abstention from such meats as had been pronounced unclean by Moses. + +To these requirements one more was added, affecting the relations of +married people; these were subjected to certain restrictions, the +observance of new moons and sabbaths. + +“This,” says St. Peter, in the Homilies,(50) “is the rule of divine +appointment. To worship God only, and trust only in the Prophet of Truth, +and to be baptized for the remission of sins, to abstain from the table of +devils, that is, food offered to idols, from dead carcases, from animals +that have been suffocated or mangled by wild beasts, and from blood; not +to live impurely; to be careful to wash when unclean; that the women keep +the law of purification; that all be sober‐minded, given to good works, +refrain from wrong‐doing, look for eternal life from the all‐powerful God, +and ask with prayer and continual supplication that they may win it.” + +These simple and not very intolerable requirements nearly produced a +schism. St. Paul took the lead in rejecting some of the restraints imposed +by the apostles at Jerusalem. He had no patience with their minute +prescriptions about meats: “Touch not, taste not, handle not, which all +are to perish with the using.”(51) It was inconvenient for the Christian +invited to supper to have to make inquiries if the ox had been knocked +down, or the fowl had had its neck wrung, before he could eat. What right +had the apostles to impose restrictions on conjugal relations? St. Paul +waxed hot over this. “Ye observe days and months and times and years. I am +afraid of you, lest I have bestowed upon you labour in vain.”(52) “Let no +man judge you in meat or in drink, or in respect of an holiday, or of the +new moons, or of the sabbath‐days.”(53) It was exactly these sabbaths and +new moons on which the Nazarene Church imposed restraint on married +persons.(54) As for meat offered in sacrifice to idols, St. Paul relaxed +the order of the apostles assembled in council. It was no matter of +importance whether men ate sacrificial meat or not, for “an idol is +nothing in the world.” Yet with tender care for scrupulous souls, he +warned his disciples not to flaunt their liberty in the eyes of the +sensitive, and offend weak consciences. He may have thus allowed, in +opposition to the apostles at Jerusalem, because his common sense got the +better of his prudence. But the result was the widening of the breach that +had opened at Antioch when he withstood Peter to the face. + +The apostles had abolished circumcision as a rite to be imposed on the +Gentile proselytes, but the children of Jewish believers were still +submitted by their parents, with the consent of the apostles, to the +Mosaic institution. This St. Paul would not endure. He made it a matter of +vital importance. “Behold, I, Paul, say unto you, that if ye be +circumcised, Christ shall profit you nothing. For I testify again to every +man that is circumcised, that he is a debtor to do the whole law. Christ +is become of no effect unto you, whosoever of you are justified by the +law; ye are fallen from grace.”(55) In a word, to submit to this +unpleasant, but otherwise harmless ceremony, was equivalent to renouncing +Christ, losing the favour of God and the grace of the Holy Spirit. It was +incurring damnation. The blood of Christ, his blessed teaching, his holy +example, could “profit nothing” to the unfortunate child which had been +submitted to the knife of the circumciser. + +The contest was carried on with warmth. St. Paul, in his Epistle to the +Galatians, declared his independence of the Jewish‐Christian Church; his +Gospel was not that of Peter and James. Those who could not symbolize with +him he pronounced “accursed.” The pillar apostles, James, Cephas and John, +had given, indeed, the right hand of fellowship to the Apostle of the +Gentiles, when they imposed on his converts from heathenism the light rule +of abstinence from sacrificial meats, blood and fornication; but it was +with the understanding that he was to preach to the Gentiles exclusively, +and not to interfere with the labours of St. Peter and St. James among the +Jews. But St. Paul was impatient of restraint; he would not be bound to +confine his teaching to the uncircumcision, nor would he allow his Jewish +converts to be deprived of their right to that full and frank liberty +which he supposed the Gospel to proclaim. + +Paul’s followers assumed a distinct name, arrogated to themselves the +exclusive right to be entitled “Christians,” whilst they flung on the old +apostolic community of Nazarenes the disdainful title of “the +Circumcision.” + +An attempt was made to maintain a decent, superficial unity, by the rival +systems keeping geographically separate. But such a compromise was +impossible. Wherever Jews accepted the doctrine that Christ was the +Messiah there would be found old‐fashioned people clinging to the customs +of their childhood respecting Moses, and reverencing the Law; to whom the +defiant use of meats they had been taught to regard as unclean would be +ever repulsive, and flippant denial of the Law under which, the patriarchs +and prophets had served God must ever prove offensive. Such would +naturally form a Judaizing party,—a party not disposed to force their +modes of life and prejudices on the Gentile converts, but who did not wish +to dissociate Christianity from Mosaism, who would view the Gospel as the +sweet flower that had blossomed from the stem of the Law, not as an axe +laid at its root. + +But the attempt to reconcile both parties was impossible at that time, in +the heat, intoxication and extravagance of controversy. In the Epistle to +the Galatians we see St. Paul writing in a strain of fiery excitement +against those who interfered with the liberty of his converts, imposing on +them the light rule of the Council of Jerusalem. The followers of St. +Peter and St. James are designated as those who “bewitch” his converts, +“remove them from the grace of Christ to another Gospel;” who “trouble” +his little Church in its easy liberty, “would pervert the gospel of +Christ.” To those only who hold with him in complete emancipation of the +believer from vexatious restraints, “to as many as walk according to this +rule,” will he accord his benediction, “Peace and mercy.” + +He assumed a position of hostility to the Law. He placed the Law on one +side and the Gospel on the other; here restraint, there liberty; here +discipline, there freedom. A choice must be made between them; an election +between Moses and Christ. There was no conciliation possible. To be under +the Law was not to be under grace; the Law was a “curse,” from which +Christ had redeemed man. Paul says he had not known lust but by the Law +which said, Thou shalt not covet. Men under the Law were bound by its +requirements, as a woman is bound to a husband as long as he lives, but +when the husband is dead she is free,—so those who accept the Gospel are +free from the Law and all its requirements. The law which said, Thou shalt +not covet, is dead. Sin was the infraction of the law. But the law being +dead, sin is no more. “Until the law, sin was in the world, but sin is not +imputed where there is no law.” “Where no law is, there is no +transgression.” “Now we are delivered from the law, that being dead +wherein we were held.” + +Such an attack upon what was reverenced and observed by the Jewish +Christians, and such doctrine which seemed to throw wide the flood‐gates +of immorality, naturally excited alarm and indignation among those who +followed the more temperate teaching of Peter and James and John. + +The converts of St. Paul, in their eagerness to manifest their +emancipation from the Law, rolled up ceremonial and moral restrictions in +one bundle, and flung both clean away. + +The Corinthians, to show their freedom under the Gospel, boasted their +licence to commit incest “such as was not so much as named among the +Gentiles.”(56) Nicolas, a hot Pauline, and his followers “rushed headlong +into fornication without shame;”(57) he had the effrontery to produce his +wife and offer her for promiscuous insult before the assembled +apostles;(58) the later Pauline Christians went further. The law was, it +was agreed, utterly bad, but it was promulgated by God; therefore the God +of the Law was not the same deity as the God of the Gospel, but another +inferior being, the Demiurge, whose province was rule, discipline, +restraint, whereas the God of the Gospel was the God of absolute freedom +and unrestrained licence. + +They refused to acknowledge any Scriptures save the Gospel of St. Luke, or +rather the Gospel of the Lord, another recension of that Gospel, drawn up +by order of St. Paul, and the Epistles of the Apostle of the Gentiles. + +But even in the first age the disorders were terrible. St. Paul’s Epistles +give glimpses of the wild outbreak of antinomianism that everywhere +followed his preaching,—the drunkenness which desecrated the Eucharists, +the backbitings, quarrellings, fornication, lasciviousness, which called +forth such indignant denunciation from the great apostle. + +Yet he was as guiltless of any wish to relax the restraints of morality as +was, in later days, his great counterpart Luther. Each rose up against a +narrow formalism, and proclaimed the liberty of the Christian from +obligation to barren ceremonial; but there were those in the first, as +there were those in the sixteenth century, with more zeal than self‐ +control, who found “Justification by Faith only” a very comfortable +doctrine, quite capable of accommodating itself to a sensual or careless +life. + +St. Paul may have seen, and probably did see, that Christianity would +never make way if one part of the community was to be fettered by legal +restrictions, and the other part was to be free. According to the purpose +apparent in the minds of James and Peter, the Jewish converts were to +remain Jews, building up Christian faith on the foundation of legal +prescriptions, whilst the Gentile converts were to start from a different +point. There could be no unity in the Church under this system—all must go +under the Law, or all must fling it off. The Church, starting from her +cradle with such an element of weakness in her constitution, must die +prematurely. + +He was right in his view. But it is by no means certain that St. Peter and +St. James were as obstinately opposed to the gradual relaxation of legal +restrictions, and the final extinction or transformation of the ceremonial +Law, as he supposed. + +In the heat and noise of controversy, he no doubt used unguarded language, +said more than he thought, and his converts were not slow to take him _au +pied de la lettre_. + +The tone of Paul’s letters shows conclusively that not for one moment +would he relax moral obligation. With the unsuspiciousness of a guileless +spirit, he never suspected that his words, taken and acted upon as a +practical system, were capable of becoming the charter of antinomianism. +Yet it was so. No sooner had he begun to denounce the Law, than he was +understood to mean the whole Law, not merely its ceremonial part. When he +began to expatiate on the freedom of Grace, he was understood to imply +that human effort was overridden. When he proclaimed Justification by +Faith only, it was held that he swept away for ever obligation to keep the +Commandments. + +The results were precisely the same in the sixteenth century, when Luther +re‐affirmed Paulinism, with all his warmth and want of caution. At first +he proclaimed his doctrines boldly, without thought of their practical +application. When he saw the results, he was staggered, and hasted to +provide checks, and qualify his former words: + + + “Listen to the Papists,” he writes; “the sole argument they use + against us is that no good result has come of my doctrine. And, in + fact, scarce did I begin to preach my Gospel before the country + burst into frightful revolt; schisms and sects tore the Church; + everywhere honesty, morality, and good order fell into ruin; every + one thought to live independently, and conduct himself after his + own fancy and caprices and pleasure, as though the reign of the + Gospel drew with it the suppression of all law, right and + discipline. Licence and all kinds of vices and turpitudes are + carried in all conditions to an extent they never were before. In + those days there was some observance of duty, the people + especially were decorous; but now, like a wild horse without rein + and bridle, without constraint or decency, they rush on the + accomplishment of their grossest lusts.”(59) + + +Gaspard Schwenkfeld saw the result of this teaching, and withdrew from it +into what he considered a more spiritual sect, and was one of the founders +of Anabaptism, a reaction against the laxity and licentiousness of +Lutheranism. “This doctrine,” said he, “is dangerous and scandalous; it +fixes us in impiety, and even encourages us in it.”(60) + +The Epistles of St. Paul exhibit him grappling with this terrible evil, +crying out in anguish against the daily growing scandals, insisting that +his converts should leave off their “rioting and drunkenness, chambering +and wantonness, strife and envying;” that their bodies were temples of the +Spirit of God, not to be defiled with impurity; that it was in vain to +deceive themselves by boasting their faith and appealing to the freedom of +Grace. “Neither fornicators, nor idolaters, nor adulterers, nor +effeminate, nor abusers of themselves with mankind, nor thieves, nor +coveters, nor drunkards, nor revilers, nor extortioners, shall inherit the +kingdom of God.” + +And he holds himself up to his Corinthian converts as an example that, +though professing liberty, they should walk orderly: “Be ye followers of +me, even as I also am of Christ.”(61) But apparently all his efforts could +only control the most exuberant manifestations of antinomianism, like the +incest at Corinth. + +The grave Petrine Christians at Jerusalem were startled at the tidings +that reached them from Asia Minor and Greece. It was necessary that the +breach should be closed. The Church at Jerusalem was poor; a collection +was ordered by St. Paul to be made for its necessities. He undertook to +carry the money himself to Jerusalem, and at the same time, by conforming +to an insignificant legal custom, to recover the regard and confidence of +the apostles. + +This purpose emerges at every point in the history of St. Paul’s last +visit to Jerusalem. But it was too late. The alienation of parties was too +complete to be salved over with a gift of money and appeased by shaven +crowns.(62) + +When St. Paul was taken, he made one ineffectual effort to establish his +relation to Judaism, by an appeal to the Pharisees. But it failed. He was +regarded with undisguised abhorrence by the Jews, with coldness by the +Nazarenes. The Jews would have murdered him. We do not hear that a +Nazarene visited him. + +Further traces of the conflict appear in the Epistles. The authenticity of +the Epistle to the Hebrews has been doubted, disputed, and on weighty +grounds. It is saturated with Philonism, whole passages of Philo re‐appear +in the Epistle to the Hebrews, yet I cannot doubt that it is by St. Paul. +When the heat of contest was somewhat abated, when he saw how wofully he +had been misunderstood by his Jewish and Gentile converts in the matter of +the freedom of the Gospel; when he learned how that even the heathen, not +very nice about morals, spoke of the scandals that desecrated the +assemblies of the Pauline Christians,—then no doubt he saw that it was +necessary to lay down a plain, sharp line of demarcation between those +portions of the Law which were not binding, and those which were. +Following a train of thought suggested by Philo, whose works he had just +read, he showed that the ceremonial, sacrificial law was symbolical, and +that, as it typified Christ, the coming of the One symbolized abrogated +the symbol. But the moral law had no such natural limit, therefore it was +permanent. Yet he was anxious not to be thought to abandon his high views +of the dignity of Faith; and the Epistle to the Hebrews contains one of +the finest passages of his writing, the magnificent eulogy on Faith in the +11th chapter. St. Paul, like Luther, was not a clear thinker, could not +follow a thread of argument uninterruptedly to its logical conclusion. +Often, when he saw that conclusion looming before him, he hesitated to +assert it, and proceeded to weaken the cogency of his former reasoning, or +diverged to some collateral or irrelevant topic. + +The Epistle to the Hebrews is, I doubt not, a reflex of the mind of Paul +under the circumstances indicated. + +This Epistle, there can be little question, called forth the counterblast +of the Epistle of James, the Lord’s brother. But the writer of that +Epistle exhibits an unjust appreciation of the character of St. Paul. Paul +was urged on by conviction, and not actuated by vanity. Yet the +exasperation must have been great which called forth the indignant +exclamation, “Wilt thou know, O vain man, that faith without works is +dead!”(63) + +The second of the Canonical Epistles attributed to St. Peter,(64) if not +the expression of the opinion of the Prince of the Apostles himself, +represents the feelings of Nazarene Christians of the first century. It +cautions those who read the writings of St. Paul, “which they that are +unlearned and unstable wrest, as they do also the other Scriptures, unto +their own destruction.” + +The Nicolaitans, taking advantage of the liberty accorded them in one +direction, assumed it in another. In the letter to the Church of Pergamos, +in the Apocalypse, they are denounced as “eating things sacrificed to +idols, and committing fornication.”(65) They are referred to as the +followers of Balaam, both in that Epistle and in the Epistles of Jude and +the 2nd of St. Peter. This is because Balaam has the same significance as +Nicolas.(66) Jude, the brother of James, writes of them: “Certain men are +crept in unawares ... ungodly men turning the grace of our God into +lasciviousness ... who defile the flesh, despise dominion, and speak evil +of dignities,” _i.e._ of the apostles; “these speak evil of those things +which they know not; but what they know naturally, as brute beasts, in +those things they corrupt themselves. But, beloved, remember ye the words +which were spoken before of the apostles of our Lord Jesus Christ; how +that they told you there should be mockers in the last time, who should +walk after their own ungodly lusts. These be they who separate themselves, +sensual, having not the Spirit.” + +And St. Peter wrote in wrath and horror. “It had been better not to have +known the way of righteousness, than, after they have known it, to turn +from the holy commandment delivered unto them.”(67) + +The extreme Pauline party went on their way; Marcion, Valentine, Mark, +were its successive high‐priests and prophets. It ran from one +extravagance to another, till it sank into the preposterous sect of the +Cainites; in their frantic hostility to the Law, canonizing Cain, Esau, +Pharaoh, Saul, all who are denounced in the Old Testament as having +resisted the God of the Law, and deifying the Serpent, the Deceiver, as +the God of the Gospel who had first revealed to Eve the secret of liberty, +of emancipation from restraint. + +But disorders always are on the surface, patent to every one, and cry out +for a remedy. Those into which the advanced Pauline party had fallen were +so flagrant, so repugnant to the good sense and right feelings of both Jew +and Gentile believers, that they forced on a reaction. The most +impracticable antinomians on one side, and obstructive Judaizers on the +other, were cut off, or cut themselves off, from the Church; and a temper +of mutual concession prevailed among the moderate. At the head of this +movement stood St. John. + +The work of reconciliation was achieved by the Apostle of Love. A happy +compromise was effected. The Sabbath and the Lord’s‐day were both +observed, side by side. Nothing was said on one side about distinction in +meats, and the sacred obligation of washing; and on the other, the Gentile +Christians adopted the Psalms of David and much of the ceremonial of the +Temple into their liturgy. The question of circumcision was not mooted. It +had died out of exhaustion, and the doctrine of Justification was accepted +as a harmless opinion, to be constantly corrected by the moral law and +common sense. + +A similar compromise took place at the English Reformation. In deference +to the dictation of foreign reformers, the Anglican divines adopted their +doctrine of Justification by Faith only into the Articles, but took the +wise precaution of inserting as an antidote the Decalogue in the Communion +Office, and of ordering it to be written up, where every one might read, +in the body of the church. + +The compromise effected by the influence and authority of St. John was +rejected by extreme partizans on the right and the left. The extreme +Paulines continued to refuse toleration to the Law and the Old Testament. +The Nazarene community had also its impracticable zealots who would not +endure the reading of the Pauline Epistles. + +The Church, towards the close of the apostolic age, was made up of a +preponderance of Gentile converts; in numbers and social position they +stood far above the Nazarenes. + +Under St. John, the Church assumed a distinctively Gentile character. In +its constitution, religious worship, in its religious views, it differed +widely from the Nazarene community in Palestine. + +With the disappearance from its programme of distinction of meats and +circumcision, its connection with Judaism had disappeared. But Nazarenism +was not confined to Palestine. In Rome, in Greece, in Asia Minor, there +were large communities, not of converted Jews only, but of proselytes from +Gentiledom, who regarded themselves as constituting the Church of Christ. +The existence of this fact is made patent by the Clementines and the +Apostolic Constitutions. St. Peter’s successors in the see of Rome have +been a matter of perplexity. It has impressed itself on ecclesiastical +students that Linus and Cletus ruled simultaneously. I have little doubt +it was so. The Judaizing Church was strong in Rome. Probably each of the +two communities had its bishop set over it, one by Paul, the other by +Peter. + +Whilst the “Catholic” Church, the Church of the compromise, grew and +prospered, and conquered the world, the narrow Judaizing Church dwindled +till it expired, and with its expiration ceased conversion from Judaism. +This Jewish Church retained to the last its close relationship with +Mosaism. Circumstances, as has been shown, drew the Jewish believer and +the Pharisee together. + +When Jerusalem fell, the Gentile Church passed without a shudder under the +Bethlehem Gate, whereon an image of a swine had been set up in mockery; +contemplated the statue of Hadrian on the site of the Temple without +despair, and constituted itself under a Gentile bishop, Mark, in Ælia +Capitolina. + +But the old Nazarene community, the Church of James and Symeon, clinging +tightly to its old traditions, crouched in exile at Pella, confounded by +the Romans in common banishment with the Jew. The guards thrust back +Nazarene and Jew alike with their spears, when they ventured to approach +the ruins of their prostrate city, the capital of their nation and of +their faith. + +The Church at Jerusalem under Mark was, to the Nazarene, alien; its bishop +an intruder. To the Nazarene, the memory of Paul was still hateful. The +Clementine Recognitions speak of him with thinly‐disguised aversion, and +tell of a personal contest between him, when the persecutor Saul, and St. +James their bishop, and of his throwing down stairs, and beating till +nearly dead, the brother of the Lord. In the very ancient apocryphal +letter of St. Peter to St. James, belonging to the same sect, and dating +from the second century, Paul is spoken of as the “enemy preaching a +doctrine at once foolish and lawless.”(68) The Nazarene Christians, as +Irenaeus and Theodoret tell us, regarded him as an apostate.(69) They +would not receive his Epistles or the Gospel of St. Luke drawn up under +his auspices. + +In the Homilies, St. Peter is made to say: + + + “Our Lord and Prophet, who hath sent us, declared that the Wicked + One, having disputed with him forty days, and having prevailed + nothing against him, promised that he would send apostles among + his subjects to deceive. Wherefore, above all, remember to shun + apostle or teacher or prophet who does not first accurately + compare his preaching with [that of] James, who was called the + Brother of my Lord, and to whom was entrusted the administration + of the Church of the Hebrews at Jerusalem. And that, even though + he come to you with credentials; lest the wickedness which + prevailed nothing when disputing forty days with our Lord should + afterwards, like lightning falling from heaven upon earth, send a + preacher to your injury, preaching under pretence of truth, like + this Simon [Magus], and sowing error.”(70) + + +The reader has but to study the Clementine Homilies and Recognitions, and +his wonder at the silence of Josephus and Justus will disappear. + +Those curious books afford us a precious insight into the feelings of the +Nazarenes of the first and second centuries, showing us what was the +temper of their minds and the colour of their belief. They represent St. +James as the supreme head of the Church. He is addressed by St. Peter, +“Peter to James, the Lord and Bishop of the Holy Church, under the Father +of all.” St. Clement calls him “the Lord and Bishop of bishops, who rules +Jerusalem, the Holy Church of the Hebrews, and the Churches everywhere +excellently founded by the providence of God.” + +Throughout the curious collection of Homilies, Christianity is one with +Judaism. It is a reform of Mosaism. It bears the relation to Judaism, that +the Anglican Church of the last three centuries, it is pretended, bears to +the Mediaeval Church in England. Everything essential was retained; only +the traditions of the elders, the glosses of the lawyers, were rejected. + +Christianity is never mentioned by name. A believer is called, not a +Christian, but a Jew. Clement describes his own conversion: “I betook +myself to the holy God and Law of the Jews, putting my faith in the well‐ +assured conclusion that the Law has been assigned by the righteous +judgment of God.”(71) + +Apion the philosopher, is spoken of as hating the Jews; the context +informs us that by Jews is meant those whom we should call Christians. + +Moses is the first prophet, Jesus the second. Like their spiritual +ancestors the Essenes, the Nazarenes protested that the Law was overlaid +with inventions of a later date; these Jesus came to efface, that he might +re‐edit the Law in its ancient integrity. The original Law, as given by +God and written by Moses, was lost; it was found again after 300 years, +lost again, and then re‐written from memory by Ezra. Thus it came to pass +that the Old Revelation went through various editions, which altered its +meaning, and left it a compound of truths and errors.(72) It was the mark +of a good and wise Jew, instructed by Jesus, to distinguish between what +was true and what was false in the Scriptures. + +Thus the Nazarene thought himself a Hebrew of the Hebrews, as an Anglican +esteems himself a better Catholic than the Catholics. The Nazarenes would +have resented with indignation the imputation that they were a sect alien +from the commonwealth of Israel, and, like all communities occupying an +uneasy seat between two stools, were doubly, trebly vehement in their +denunciation of that sect to which they were thought to bear some +relation. They repudiated “Christianity,”(73) as a high Anglican +repudiates Protestantism; they held aloof from a Pauline believer, as an +English Churchman will stand aloof from a Lutheran. + +And thus it came to pass that the Jewish historians of the first century +said nothing about Christ and the Church he founded. + +And yet St. Paul had wrought a work for Christ and the Church which, +humanly speaking, none else could have effected. + +The Nazarene Church was from its infancy prone to take a low view of the +nature of Christ. The Jewish converts were so infected with Messianic +notions that they could look on Jesus Christ only as the Messiah, not as +incarnate God. They could see in him a prophet, “one like unto Moses,” but +not one equal to the Father. + +The teaching of the apostles seemed powerless at the time to lift the +faith of their Jewish converts to high views of the Lord’s nature and +mission. Their Judaic prejudice strangled, warped their faith. Directly +the presence of the apostles was withdrawn, the restraint on this downward +gravitation was removed, and Nazarenism settled into heresy on the +fundamental doctrine of Christianity. To Gentiles it was in vain to preach +Messianism. Messianism implied an earnest longing for a promised +deliverer. Gentiles had no such longing, had never been led to expect a +deliverer. + +The apostle must take other ground. He took that of the Incarnation, the +Godhead revealing the Truth to mankind by manifestation of itself among +men, in human flesh. + +The apostles to the circumcision naturally appealed to the ruling +religious passion in the Jewish heart—the passion of hope for the promised +Messiah. The Messiah was come. The teaching of the apostles to the +circumcision necessarily consisted of an explanation of this truth, and +efforts to dissipate the false notions which coloured Jewish Messianic +hopes, and interfered with their reception of the truth that Jesus was the +one who had been spoken of by the prophets, and to whose coming their +fathers had looked. + +To the Gentiles, St. Paul preached Christ as the revealer to a dark and +ignorant world of the nature of God, the purpose for which He had made +man, and the way in which man might serve and please God. The Jews had +their revelation, and were satisfied with it. The Gentiles walked in +darkness; they had none; their philosophies were the gropings of earnest +souls after light. The craving of the Gentile heart was for a revelation. +Paul preached to them the truth manifested to the world through Christ. + +Thus Pauline teaching on the Incarnation counteracted the downward drag of +Nazarene Messianism, which, when left to itself, ended in denying the +Godhead of Christ. + +If for a century the churches founded by St. Paul were sick with moral +disorders, wherewith they were inoculated, the vitality of orthodox belief +in the Godhead of Christ proved stronger than moral heresy, cast it out, +and left only the scars to tell what they had gone through in their +infancy. + +Petrine Christianity upheld the standard of morality, Pauline Christianity +bore that of orthodoxy. + +St. John, in the cool of his old age, was able to give the Church its +permanent form. The Gentile converts had learned to reverence the purity, +the uprightness, the truthfulness of the Nazarene, and to be ashamed of +their excesses; and the Nazarene had seen that his Messianism supplied him +with nothing to satisfy the inner yearning of his nature. Both met under +the apostle of love to clasp hands and learn of one another, to confess +their mutual errors, to place in the treasury of the Church, the one his +faith, the other his ethics, to be the perpetual heritage of Christianity. + +Some there were still who remained fixed in their prejudices, self‐ +excommunicated, monuments to the Church of the perils she had gone +through, the Scylla and Charybdis through which she had passed with +difficulty, guided by her Divine pilot. + + ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ + +I have been obliged at some length to show that the early Christian Church +in Palestine bore so close a resemblance to the Essene sect, that to the +ordinary superficial observer it was indistinguishable from it. And also, +that so broad was the schism separating the Nazarene Church consisting of +Hebrews, from the Pauline Church consisting of Gentiles that no external +observer who had not examined the doctrines of these communities would +suppose them to be two forms of the same faith, two religions sprung from +the same loins. Their connection was as imperceptible to a Jew, as would +be that between Roman Catholicism and Wesleyanism to‐day. + +Both Nazarene and Jew worshipped in the same temple, observed the same +holy days, practised the same rites, shrank with loathing from the same +food, and mingled their anathemas against the same apostate, Paul, who had +cast aside at once the law in which he had been brought up, and the Hebrew +name by which he had been known. + +The silence of Josephus and Justus under these circumstances is +explicable. They have described Essenism; that description covers +Nazarenism as it appeared to the vulgar eye. If they have omitted to speak +of Jesus and his death, it is because both wrote at the time when Nazarene +and Pharisee were most closely united in sympathy, sorrow and regret for +the past. It was not a time to rip up old wounds, and Justus and Josephus +were both Pharisees. + +That neither should speak of Pauline Christianity is also not remarkable. +It was a Gentile religion, believed in only by Greeks and Romans; it had +no open _observable_ connection with Judaism. It was to them but another +of those many religions which rose as mushrooms, to fade away again on the +soil of the Roman world, with which the Jewish historians had little +interest and no concern. + +If this explanation which I have offered is unsatisfactory, I know not +whither to look for another which can throw light to the strange silence +of Philo, Josephus and Justus. + +It is thrown in the teeth of Christians, that history, apart from the +Gospels, knows nothing of Christ; that the silence of contemporary, and +all but contemporary, Jewish chroniclers, invalidates the testimony of the +inspired records. + +The reasons which I have given seem to me to explain this silence +plausibly, and to show that it arose, not from ignorance of the acts of +Christ and the existence of the Church, but from a deliberate purpose. + + + + +III. The Jew Of Celsus. + + +Celsus was one of the four first controversial opponents of Christianity. +His book has been lost, with the exception of such portions as have been +preserved by Origen. + +Nothing for certain is known of Celsus. Origen endeavours to make him out +to be an Epicurean, as prejudice existed even among the heathen against +this school of philosophy, which denied, or left as open questions, the +existence of a God, Providence, and the Eternity of the Soul. He says in +his first book that he has heard there had existed two Epicureans of the +name of Celsus, one who lived in the reign of Nero († A.D. 68), the other +under Hadrian († A.D. 138), and it is with this latter that he has to do. +But it is clear from passages of Celsus quoted by Origen, that this +antagonist of Christianity was no Epicurean, but belonged to that school +of Eclectics which based its teaching on Platonism, but adopted +modifications from other schools. Origen himself is obliged to admit in +several passages of his controversial treatise that the views of Celsus +are not Epicurean, but Platonic; but he pretends that Celsus disguised his +Epicureanism under a pretence of Platonism. Controversialists in the first +days of Christianity were as prompt to discredit their opponents by +ungenerous, false accusation, as in these later days. + +We know neither the place nor the date of the birth of Celsus. That he +lived later than the times of Hadrian is clear from his mention of the +Marcionites, who only arose in A.D. 142, and of the Marcellians, named +after the woman Marcella, who, according to the testimony of Irenaeus,(74) +first came to Rome in the time of Pope Anicetus, after A.D. 157. As Celsus +in two passages remarks that the Christians spread their doctrines +secretly, because they were forbidden under pain of death to assemble +together for worship, it would appear that he wrote his book Λόγος ἀληθής +during the reign of Marcus Aurelius (between 161‐180), who persecuted the +Christians. We may therefore put the date of the book approximately at +A.D. 176. + +The author is certainly the Celsus to whom Lucian dedicated his writing, +“Alexander the False Prophet.” Of the religious opinions of Celsus we are +able to form a tolerable conception from the work of Origen. “If the +Christians only honoured One God,” says he,(75) “then the weapons of their +controversy with others would not be so weak; but they show to a man, who +appeared not long ago, an exaggerated honour, and are of opinion that they +are not offending the Godhead, when they show to one of His servants the +same reverence that they pay to God Himself.” Celsus acknowledges, with +the Platonists, One only, eternal, spiritual God, who cannot be brought +into union with impure matter, the world. All that concerns the world, he +says, God has left to the dispensation of inferior spirits, which are the +gods of heathendom. The welfare of mankind is at the disposal of these +inferior gods, and men therefore do well to honour them in moderation; but +the human soul is called to escape the chains of matter and strain after +perfect purity; and this can only be done by meditation on the One, +supreme, almighty God. “God,” says he,(76) “has not made man in His image, +as Christians affirm; for God has not either the appearance of a man, nor +indeed any visible form.” In the fourth Book he remarks, in opposition to +the Christian doctrine of the Incarnation, “I will appeal to that which +has been held as true in all ages,—that God is good, beautiful, blessed, +and possesses in Himself all perfections. If He came down among men, He +must have altered His nature; from a good God, He must have become bad; +from beautiful, ugly; from blessed, unhappy; and His perfect Being would +have become one of imperfection. Who can tolerate such a change? Only +transitory things alter their conditions; the intransitory remain ever the +same. Therefore it is impossible to conceive that God can have been +transformed in such a manner.” + +It is remarkable that Celsus, living in the middle of the second century, +and able to make inquiries of aged Jews whose lives had extended from the +first century, should have been able to find out next to nothing about +Jesus and his disciples, except what he read in the Gospels. This is proof +that no traditions concerning Jesus had been preserved by the Jews, apart +from those contained in the Gospels, Canonical and Apocryphal. + +Origen’s answer to Celsus is composed of eight Books. In the first Book a +Jew speaks, who is introduced by Celsus as addressing Jesus himself; in +the second Book this Jew addresses those of his fellow‐countrymen who have +embraced Christianity; in the other six Books Celsus speaks for himself. +Origen extracts only short passages from the work of Celsus, and then +labours to demolish the force of the argument of the opponent of +Christianity as best he can. + +The arguments of Celsus and the counter‐arguments of Origen do not concern +us here. All we have to deal with are those traditions or slanders +detailed to Celsus by the Jews, which he reproduces. That Celsus was in +communication with Jews when he wrote the two first Books is obvious, and +the only circumstances he relates which concern the life of our Lord he +derived from his Jewish informants. “The Jew (whom Celsus introduces) +addresses Jesus, and finds much fault. In the first place, he charges him +with having falsely proclaimed himself to be the Son of a Virgin; +afterwards, he says that Jesus was born in a poor Jewish village, and that +his mother was a poor woman of the country, who supported herself with +spinning and needlework; that she was cast off by her betrothed, a +carpenter; and that after she was thus rejected by her husband, she +wandered about in disgrace and misery till she secretly gave birth to +Jesus. Jesus himself was obliged from poverty and necessity to go down as +servant into Egypt, where, he learnt some of the secret sciences which are +in high honour among the Egyptians; and he placed such confidence in these +sciences, that on his return to his native land he gave himself out to be +a God.” + +Origen adds: “The carpenter, as the Jew of Celsus declares, who was +betrothed to Mary, put the mother of Jesus from him, because she had +broken faith with him, in favour of a soldier named Panthera!” + +Again: “Celsus relates from the Gospel of Matthew the flight of Christ +into Egypt; but he denies all that is marvellous and supernatural in it, +especially that an angel should have appeared to Joseph and ordered him to +escape. Instead of seeking whether the departure of Jesus from Judaea and +his residence in Egypt had not some spiritual meaning, he has made up a +fable concerning it. He admits, indeed, that Jesus may have wrought the +miracles which attracted such a multitude of people to him, and induced +them to follow him as the Messiah; but he pretends that these miracles +were wrought, not by virtue of his divine power, but of his magical +knowledge. Jesus, says he, had a bad education; later he went into Egypt +and passed into service there, and there learnt some wonderful arts. When +he came back to his fatherland, on account of these arts, he gave himself +out to be a God.”(77) + +“The Jew brought forward by Celsus goes on to say, ‘I could relate many +things more concerning Jesus, all which are true, but which have quite a +different character from what his disciples relate touching him; but, I +will not now bring these forward.’ And what are these facts,” answers +Origen, “which are not in agreement with the narratives of the +Evangelists, and which the Jew refrains from mentioning? Unquestionably, +he is using only a rhetorical expression; he pretends that he has in his +store abundance of munitions of war to discharge against Jesus and his +doctrine, but in fact he knows nothing which can deceive the hearer with +the appearance of truth, _except those particulars which he has culled +from the the Gospels themselves_.”(78) + +This is most important evidence of the utter ignorance of the Jews in the +second century of all that related to the history of our Lord. Justus and +Josephus had been silent. There was no written narrative to which the Jew +might turn for information; his traditions were silent. The fall of +Jerusalem and the dispersion of the Jews had broken the thread of their +recollections. + +It is very necessary to bear this in mind, in order to appreciate the +utter worthlessness of the stories told of our Saviour in the Talmud and +the Toledoth Jeschu. An attempt has been made to bolster up these late +fables, and show that they are deserving of a certain amount of +confidence.(79) + +But it is clear that the religious movement which our Lord originated in +Palestine attracted much less attention at the time than has been usually +supposed. The Sanhedrim at first regarded his teaching with the contempt +with which, in after times, Leo X. heard of the preaching of Luther. “It +is a schoolman’s proposition,” said the Pope. “A new rabbinical +tradition,” the elders probably said. Only when their interests and fears +were alarmed, did they interfere to procure the condemnation of Christ. +And then they thought no more of their victim and his history than they +did later of the history of James, the Lord’s brother. The preaching and +death of Jesus led to no tumultuous outbreak against the Roman government, +and therefore excited little interest. The position of Christ as the God‐ +man was not forced on them by the Nazarenes. The Jews noticed the virtues +of these men, but ignored their peculiar tenets, till traditions were +lost; and when the majesty of Christ, incarnate God, shone out on the +world which turned to acknowledge him, they found that they had preserved +no records, no recollections of the events in the history of Jesus. That +he was said by Christians to have been born of a Virgin, driven into Egypt +by King Herod—that he wrought miracles, gathered disciples, died on the +cross and rose again—they heard from the Christians; and these facts they +made use of to pervert them into fantastic fables, to colour them with +malignant inventions. The only trace of independent tradition is in the +mention made of Panthera by the Jew produced by Celsus. + +It is perhaps worthy of remark that St. Epiphanius, who wrote against +heresies at the end of the fourth century, gives the genealogy of Jesus +thus:(80) + + + _Jacob, called Panther_, married to ? + Offspring: + Mary, married to Joseph + Offspring: + _Jesus_ + Cleophas + + +It shows that in the fourth century the Jewish stories of Panthera had +made such an impression on the Christians, that his name was forced into +the pedigree of Jesus. + +Had any of the stories found in the Toledoth Jeschu existed in the second +century, we should certainly have found them in the book of Celsus. + +Origen taunts the Jew with knowing nothing of Christ but what he had found +out from the Gospels. He would not have uttered that taunt had any anti‐ +Christian apocryphal biographies of Christ existed in his day. The Talmud, +indeed, has the tale of Christ having studied magic in Egypt. Whence this +legend, as well as that of Panthera, came, we shall see presently. + + + + +IV. The Talmud. + + +The Talmud (_i.e._ the Teaching) consists of two parts, the Mischna and +the Gemara. + +The Mischna (_i.e._ δευτέρωσις, Second Law, or Recapitulation) is a +collection of religious ordinances, interpretations of Old Testament +passages, especially of Mosaic rules, which have been given by various +illustrious Rabbis from the date of the founding of the second Temple, +therefore from about B.C. 400 to the year A.D. 200. These interpretations, +which were either written or orally handed down, were collected in the +year A.D. 219 by the Rabbi Jehuda the Holy, at Tiberias, on the Sea of +Galilee, into a book to which he gave the name of Mischna, the +Recapitulation of the Law. At that time the Jewish Sanhedrim and the +Patriarch resided at Tiberias. After the destruction of Jerusalem in A.D. +70, the Sanhedrim, which consisted of seventy‐one persons, assembled at +Jamnia, the ancient Philistine city of Jabne; but on the insurrection of +the Jews under Barcochab, A.D. 135, it took up its quarters at Tiberias. +There the Sanhedrim met under a hereditary Patriarch of the family of +Gamaliel, who bore the title of Nasi, Chief, till A.D. 420, when the last +member of the house of Gamaliel died, and the Patriarchate and Sanhedrim +departed from Tiberias. + +The Mischna is made up of six Orders (Sedarim), which together contain +sixty‐three Tractates. The first Order or Seder is called Iesaïm, and +treats of agriculture. The second, Moed, treats of festivals. The third, +Naschim, deals with the rights of women. The fourth, Nezikim, or Jechnoth, +treats of cases of law. The fifth, Kodaschim, of holy things. The sixth, +Taharoth, of impurity and purifications. + +The Orders of Kodaschim and Taharoth are incomplete. The Jerusalem Talmud +consists of only the first four, and the tract Nidda, which belongs to the +Order Taharoth. + +Now it is deserving of remark, that many of the Rabbis whose sayings are +recorded in the Mischna lived in the time of our Lord, or shortly after, +and yet that not the smallest reference is made to the teaching of Jesus, +nor even any allusion to him personally. Although the Mischna was drawn up +beside the Sea of Galilee, at Tiberias, near where Jesus lived and wrought +miracles and taught, neither he nor his followers are mentioned once +throughout the Mischna. + +There must be a reason why the Mischna, as well as Josephus and Justus of +Tiberias, is silent respecting Jesus of Nazareth. The reason I have +already given. The followers of Jesus were regarded as belonging to the +sect of the Essenes. Our Lord’s teaching made no great impression on the +Jews of his time. It was so radically unlike the pedantry and puerilities +of their Rabbis, that they did not acknowledge him as a teacher of the +Law. He had preached Essene disengagement from the world, conquest of +passion. Only when Essene enthusiasm was thought to threaten the powerful +families which held possession of and abused the pontifical office, had +the high‐priest and his party taken alarm, and obtained the condemnation +and death of Jesus. Their alarm died away, the political situation +altered, the new Essenianism ceased to be suspected, and Nazarene +Christianity took its place among the parties of Judaism, attracting +little notice and exciting no active hostility. + +The Mischna was drawn up at the beginning of the third century, when +Christianity was spreading rapidly through the Roman empire, and had +excited the Roman emperors to fierce persecution of those who professed +it. Yet Jehuda the Holy says not a word about Christ or Christianity. + +He and those whose sayings he quotes had no suspicion that this religion, +which was gaining ground every day among the Gentiles, had sprung from the +teaching of a Jew. Christianity ruffled not the surface of Jewdom. The +harmless Nazarenes were few, and were as strict observers of the Law as +the straitest Pharisees. + +And if Christianity was thus a matter of indifference to the Jews, no +wonder that every recollection of Jesus of Nazareth, every tradition of +his birth, his teaching, his death, had died away, so that, even at the +close of the second century, Origen could charge his Jew opponent with +knowing nothing of Jesus save what he had learned from the Gospels. + +The Mischna became in turn the subject of commentary and interpretation by +the Rabbis. The explanations of famous Rabbis, who taught on the Mischna, +were collected, and called Gemara (the Complement), because with it the +collection of rabbinical expositions of the Law was completed. + +There are two editions of the Gemara, one made in Palestine and called the +Jerusalem Gemara, the other made at Babylon. + +The Jerusalem Gemara was compiled about A.D. 390, under the direction of +the Patriarch of Tiberias. But there was a second Jewish Patriarchate at +Babylon, which lasted till A.D. 1038, whereas that of Tiberias was +extinguished, as has been already said, in A.D. 420. + +Among the Babylonish Jews, under the direction of their Patriarch, an +independent school of commentators on the Mischna had arisen. Their +opinions were collected about the year A.D. 500, and compose the +Babylonish Gemara. This latter Gemara is held by modern Jews in higher +esteem than the Jerusalem Gemara. + +The Mischna, which is the same to both Gemaras, together with one of the +commentaries and glosses, called Mekilta and Massektoth, form either the +Jerusalem or the Babylonish Talmud. + +All the Jewish historians who speak of the compilation of the Gemara of +Babylon, are almost unanimous on three points: that the Rabbi Ashi was the +first to begin the compilation, but that death interrupted him before its +completion; that he had for his assistant another doctor, the Rabbi Avina; +and that a certain Rabbi Jose finished the work seventy‐three years after +the death of Rabbi Ashi. Rabbi Ashi is believed to have died A.D. 427, +consequently the Babylonish Talmud was completed in A.D. 500. + +St. Jerome (d. 420) was certainly acquainted with the Mischna, for he +mentions it by name.(81) + +St. Ephraem (d. 378) says: + + + “The Jews have had four sorts of traditions which they call + Repetitions (δευτερώσεις). The first bear the name of Moses the + Prophet; they attribute the second to a doctor named Akiba or Bar + Akiba. The third pass for being those of a certain Andan or Annan, + whom they call also Judas; and they maintain that the sons of + Assamonaeus were the authors of the fourth. It is from these four + sources that all those doctrines among them are derived, which, + however futile they may be, by them are esteemed as the most + profound science, and of which they speak with ostentation.”(82) + + +From this it appears that St. Ephraem was acquainted not only with the +Mischna, but with the Gemara, then in process of formation. + +Both the Jerusalem and the Babylonish Gemara, in their interpretations of +the Mischna, mention Jesus and the apostles, or, at all events, have been +supposed to do so. At the time when both Gemaras were drawn up, +Christianity was the ruling religion in the Roman empire, and the Rabbis +could hardly ignore any longer the Founder of the new religion. But their +statements concerning Jesus are untrustworthy, because so late. Had they +occurred in the Mischna, they might have deserved attention. + +But before we consider the passages containing allusions to Jesus, it will +be well to quote a very singular anecdote in the Jerusalem Gemara:(83) + + + “It happened that the cow of a Jew who was ploughing the ground + began to low. An Arab (or a traveller) who was passing, and who + understood the language of beasts, on hearing this lowing said to + the labourer, ‘Son of a Jew! son of a Jew! loose thine ox and set + it free from the plough, for the Temple is fallen.’ But as the ox + lowed a second time, he said, ‘Son of a Jew! son of a Jew! yoke + thy ox, join her to the plough, for the Messiah is born.’ ‘What is + his name?’ asked the Jew. ‘כובהס, the Consoler,’ replied the Arab. + ‘And what is the name of his father?’ asked the Jew. ‘Hezekiah,’ + answered the Arab. ‘And whence comes he?’ ‘From the royal palace + of Bethlehem Juda.’ Then the Jew sold his ox and his plough, and + becoming a seller of children’s clothes went to Bethlehem, where + he found the mother of the Consoler afflicted, because that, on + the day he was born, the Temple had been destroyed. But the other + women, to console her, said that her son, who had caused the ruin + of the Temple, would speedily rebuild it. Some days after, she + owned to the seller of children’s clothes that the Consoler had + been ravished from her, and that she knew not what had become of + him. Rabbi Bun observes thereupon that there was no need to learn + from an Arab that the Messiah would appear at the moment of the + fall of the Temple, as the prophet Isaiah had predicted this very + thing in the two verses, x. 34 and xi. 1, on the ruin of the + Temple, and the cessation of the daily sacrifice, which took place + at the siege by the Romans, or by the impious kingdom.” + + +This is a very curious story, and its appearance in the Talmud is somewhat +difficult to understand. + +We must now pass on to those passages which have been supposed to refer to +our Lord. + +In the Babylonish Gemara(84) it is related that when King Alexander +Jannaeus persecuted the Rabbis, the Rabbi Jehoshua, son of Parachias, fled +with his disciple Jesus to Alexandria in Egypt, and there both received +instruction in Egyptian magic. On their way back to Judaea, both were +hospitably lodged by a woman. Next day, as Jehoshua and his disciple were +continuing their journey, the master praised the hospitality of their +hostess, whereupon his disciple remarked that she was not only a +hospitable but a comely woman. + +Now as it was forbidden to Rabbis to look with admiration on female +beauty, the Rabbi Jehoshua was so angry with his disciple, that he +pronounced on him excommunication and a curse. Jesus after this separated +from his master, and gave himself up wholly to the study of magic. + +The name Jesus is Jehoshua Graecised. Both master and pupil in this legend +bore the same name, but that of the pupil is in the Talmud abbreviated +into Jeschu. + +This story is introduced in the Gemara to illustrate the obligation +incumbent on a Rabbi to keep custody over his eyes. It bears no signs of +having been forced in so as to give expression to antipathy against +Jeschu. + +That this Jeschu is our blessed Lord is by no means evident. On the +contrary, the balance of probability is that the pupil of Jehoshua Ben +Perachia was an entirely different person. + +This Jehoshua, son of Perachia, is a known historical personage. He was +one of the Sanhedrim in the reign of Alexander Jannaeus. He began to teach +as Rabbi in the year of the world 3606, or B.C. 154. Alexander Jannaeus, +son of Hyrcanus, was king of the Jews in B.C. 106. The Pharisees could not +endure that the royal and high‐priestly functions should be united in the +same person; they therefore broke out in revolt. The civil war caused the +death of some 50,000, according to Josephus. When Alexander had suppressed +the revolt, he led 800 prisoners to the fortress of Bethome, and crucified +them before the eyes of his concubines at a grand banquet he gave. + +The Pharisees, and those of the Sanhedrim who had not fallen into his +hands, sought safety in flight. It was then probably that Jehoshua, son of +Perachia, went down into Egypt and was accompanied by Jeschu. + +Jehoshua was buried at Chittin, but the exact date of his death is not +known.(85) + +Alexander Jannaeus died B.C. 79, after a reign of twenty‐seven years, +whilst besieging the castle of Ragaba on the further side of Jordan. + +It will be seen at once that the date of the Talmudic Jeschu is something +like a century earlier than that of the Jesus of the Gospels. + +Moreover, it cannot be said that Jewish tradition asserts their identity. +On the contrary, learned Jewish writers have emphatically denied that the +Jeschu of the Talmud is the Jesus of the Gospels. + +In the “Disputation” of the Rabbi Jechiels with Nicolas, a convert, occurs +this statement. “This (which is related of Jesus and the Rabbi Joshua, son +of Perachia) contains no reference to him whom Christians honour as a +God;” and then he points out that the impossibility of reconciling the +dates is enough to prove that the disciple of Joshua Ben Perachia was a +person altogether distinct from the Founder of Christianity. + +The Rabbi Lippmann(86) gives the same denial, and shows that Jesus of the +Gospels was a contemporary of Hillel, whereas the Jeschu of the anecdote +lived from two to three generations earlier. + +The Rabbi Salman Zevi entered into the question with great care in a +pamphlet, and produced ten reasons for concluding that the Jeschu of the +Talmud was not the Jesus, son of Mary, of the Evangelists.(87) + +We can see now how it was that the Jew of Celsus brought against our Lord +the charge of having learned magic in Egypt. He had heard in the Rabbinic +schools the anecdote of Jeschu, pupil of Jehoshua, son of Perachia,—an +anecdote which could scarcely fail to be narrated to all pupils. He at +once concluded that this Jeschu was the Jesus of the Christians, without +troubling himself with the chronology. + +In the Mischna, Tract. Sabbath, fol. 104, it is forbidden to make marks +upon the skin. The Babylonish Gemara observes on this passage: “Did not +the son of Stada mark the magical arts on his skin, and bring them with +him out of Egypt?” This son of Stada is Jeschu, as will presently appear. + +In the Mischna of Tract. Sanhedrim, fol. 43, it is ordered that he who +shall be condemned to death by stoning shall be led to the place of +execution with a herald going before him, who shall proclaim the name of +the offender, and shall summon those who have anything to say in +mitigation of the sentence to speak before the sentence is put in +execution. + +On this the Babylonish Gemara remarks, “There exists a tradition: On the +rest‐day before the Sabbath they crucified Jeschu. For forty days did the +herald go before him and proclaim aloud, He is to be stoned to death +because he has practised evil, and has led the Israelites astray, and +provoked them to schism. Let any one who can bring evidence of his +innocence come forward and speak! But as nothing was produced which could +establish his innocence, he was crucified on the rest‐day of the Passah +(_i.e._ the day before the Passover).” + +The Mischna of Tract. Sanhedrim, fol. 67, treats of the command in Deut. +xiii. 6‐11, that any Hebrew who should introduce the worship of other gods +should be stoned with stones. On this the Gemara of Babylon relates that, +in the city of Lydda, Jeschu was heard through a partition endeavouring to +persuade a Jew to worship idols; whereupon he was brought forth and +crucified on the eve of the Passover. “None of those who are condemned to +death by the Law are spied upon except only those (seducers of the +people). How are they dealt with? They light a candle in an inner chamber, +and place spies in an outer room, who may watch and listen to him (the +accused). But he does not see them. Then he whom the accused had formerly +endeavoured to seduce says to him, ‘Repeat, I pray you, what you told me +before in private.’ Then, should he do so, the other will say further, +‘But how shall we leave our God in heaven and serve idols?’ Now should the +accused be converted and repent at this saying, it is well; but if he goes +on to say, That is our affair, and so and so ought we to do, then the +spies must lead him off to the house of judgment and stone him. This is +what was done to the son of Stada at Lud, and they hung him up on the eve +of the Passover.”(88) And the Tract. Sanhedrim says, “It is related that +on the eve of the Sabbath they crucified Jeschu, a herald going before +him,” as has been already quoted; and then follows the comment: “Ula said, +Will you not judge him to have been the son of destruction, because he is +a seducer of the people? For the Merciful says (Deut. xiii. 8), Thou shalt +not spare him, neither shalt thou conceal him. But I, Jesus, am heir to +the kingdom. Therefore (the herald) went forth proclaiming that he was to +be stoned because he had done an evil thing, and had seduced the people, +and led them into schism. And (Jeschu) went forth to be stoned with stones +because he had done an evil thing, and had seduced the people and led them +into schism.” + +The Babylonish Gemara to the Mischna of Tract. Sabbath gives the following +perplexing account of the parents of Jeschu:(89) “They stoned the son of +Stada in Lud (Lydda), and crucified him on the eve of the Passover. This +Stada’s son was Pandira’s son. Rabbi Chasda said Stada’s husband was +Pandira’s master, namely Paphos, son of Jehuda. But how was Stada his +mother? His (_i.e._ Pandira’s) mother was a woman’s hair‐dresser. As they +say in Pombeditha (the Babylonish school by the Euphrates), this one went +astray (S’tath‐da) from her husband.” + +The Gloss or Paraphrase on this is: “Stada’s son was not the son of +Paphos, son of Jehuda; No. As Rabbi Chasda observed, Paphos had a servant +named Pandira. Well, what has that to do with it? Tell us how it came to +pass that this son was born to Stada. Well, it was on this wise. Miriam, +the mother of Pandira, used to dress Stada’s hair, and ... Stada became a +mother by Pandira, son of Miriam. As they say in Pombeditha, Stada by name +and Stada by nature.”(90) + +The obscurity of the passage arises from various causes. R. Chasda is a +punster, and plays on the double meaning of “Baal” for “husband” and +“master.” There is also ambiguity in the pronoun “his;” it is difficult to +say to whom it always refers. The Paraphrase is late, and is a conjectural +explanation of an obscure passage. + +It is clear that the Jeschu of the Talmud was the son of one Stada and +Pandira. But the name Pandira having the appearance of being a woman’s +name,(91) this led to additional confusion, for some said that Pandira was +his mother’s name. + +The late Gloss does not associate Stada with the blessed Virgin. It gives +the name of Miriam or Mary to be the mother of Pandira, the father of +Jeschu. The Jew of Celsus says that the mother of Jesus was a poor +needlewoman, who also span for her livelihood. He probably recalled what +was said of Miriam, the mother of Panthera, and grandmother of Jeschu, and +applied it to St. Mary the Virgin, misled by the obscurity of the saying +of Chasda, which was orally repeated in the Rabbinic schools. + +The Jerusalem Gemara to Tract. Sabbath says: “The sister’s son of Rabbi +Jose swallowed poison, or something deadly. There came to him a man and +conjured him in the name of Jeschu, son of Pandeira, and he was healed or +made easy. But when he went forth it was said to him, How hast thou healed +him? He answered, by using such and such words. Then he (R. Jose) said to +him, It had been better for him to have died than to have heard this name. +And so it was with him (_i.e._ the boy died).” + +In another place:(92) “Eleasar, the son of Damah, was bitten by a serpent. +There came to him James, a man of the town of Sechania, to cure him in the +name of Jeschu, son of Pandeira; but the Rabbi Ismael would not suffer it, +but said, It is not permitted to thee, son of Damah. But he (James) said, +Suffer me, and I will bring an argument against thee which is lawful. But +he would not suffer him.” + +The Gemara to Tract. Sanhedrim, fol. 43, mentions five disciples of Jeschu +Ben‐Stada, namely, Matthai, Nakai, Netzer, Boni and Thoda. It says:— + + + Jeschu had five disciples, Matthai, Nakai, Nezer and Boni, and + also Thoda. They brought Matthai (to the tribunal) to pronounce + sentence of death against him. He said, Shall Matthai suffer when + it is written (Ps. xlii. 3), מתי When shall I come to appear + before the presence of God? They replied, Shall not Matthai die + when it is written, מתי When shall he die and his name perish? + They produced Nakai. He said, Shall Nakai נקאי die? Is it not + written, The innocent ונקי slay thou not? (Exod. xxiii. 7). They + answered him, Shall not Nakai die when it is written, In the + secret places does he murder the innocent? (Ps. x. 8). When they + brought forth Netzer, he said unto them, Shall Netzer נצר be + slain? Is it not written (Isa. xi. 1), A branch ונצר shall grow + out of his roots? They replied, Shall not Netzer die because it is + written (Isa. xiv. 19), Thou art cast out of thy grave like an + abominable branch? They brought forth Boni בוני. He said, Shall + Boni die the death when it is written (Ex. iv. 22), בני My son, my + firstborn, is Israel? They replied, Shall not Boni die the death + when it is written (Ex. v. 23), So I will slay thy son, thy + firstborn son? They led out Thoda תודה. He said, Shall Thoda die + when it is written (Ps. c. 1), A psalm לתודה of thanksgiving? They + replied, Shall not Thoda die when it is written (Ps. 1. 23), “He + that sacrificeth praise, he honoureth me?” + + +This is all that the Gemara tells us about Jeschu, son of Stada or +Pandira. It behoves us now to consider whether he can have been the same +person as our Lord. + +That there really lived such a person as Jeschu Ben‐Pandira, and that he +was a disciple of the Rabbi Jehoshua Ben‐Perachia, I see no reason to +doubt. + +That he escaped from Alexander Jannaeus with his master into Egypt, and +there studied magical arts; that he returned after awhile to Judaea, and +practised his necromantic arts in his own country, is also not improbable. +Somewhat later the Jews were famous, or infamous, throughout the Roman +world as conjurors and exorcists. Egypt was the head‐quarters of magical +studies. + +That Jeschu, son of Pandira, was stoned to death, in accordance with the +Law, for having practised magic, is also probable. The passages quoted are +unanimous in stating that he was stoned for this offence. The Law decreed +this as the death sorcerers were to undergo. + +In the Talmud, Jeschu is first stoned and then crucified. The object of +this double punishment being attributed to him is obvious. The Rabbis of +the Gemara period had begun—like the Jew of Celsus—to confuse Jesus son of +Mary with Jeschu the sorcerer. Their tradition told of a Jeschu who was +stoned; Christian tradition, of a Jesus who was crucified. They combined +the punishments and fused the persons into one. But this was done very +clumsily. It is possible that more than one Jehoshua has contributed to +form the story of Jeschu in the Talmud. For his mother Stada is said to +have been married to Paphos, son of Jehuda. Now Paphos Ben‐Jehuda is a +Rabbi whose name recurs several times in the Talmud as an associate of the +illustrious Rabbi Akiba, who lived after the destruction of Jerusalem, and +had his school at Bene‐Barah. To him the first composition of the Mischna +arrangements is ascribed. As a follower of the pseudo‐Messiah Barcochab, +in the war of Trajan and Hadrian, he sealed a life of enthusiasm with a +martyr’s death, A.D. 135, at the capture of Bether. When the Jews were +dispersed and forbidden to assemble, Akiba collected the Jews and +continued instructing them in the Law. Paphus remonstrated with him on the +risk. Akiba answered by a parable. “A fox once went to the river side, and +saw the fish flying in all directions. What do you fear? asked the fox. +The nets spread by the sons of men, answered the fish. Ah, my friends, +said the fox, come on shore by me, and so you will escape the nets that +drag the water.” A few days after, Akiba was in prison, and Paphus also. +Paphus said, “Blessed art thou, Rabbi Akiba, because thou art imprisoned +for the words of the Law, and woe is me who am imprisoned for matters of +no importance.”(93) + +We naturally wonder how it is that Stada, the mother of Jeschu, who was +born about B.C. 120, should be represented as the wife of Paphus, son of +Jehuda, who died about A.D. 150, two centuries and a half later. + +It is quite possible that this Paphus lost his wife, who eloped from him +with one Pandira, and became mother of a son named Jehoshua. The name of +Jehoshua or Jesus is common enough. + +In Gittin, Paphus is again mentioned. “There is who finds a fly in his +cup, and he takes it out, and will not drink of it. And this is what did +Paphus Ben‐Jehuda, who kept the door shut upon his wife, and nevertheless +she ran away from him.”(94) + +Mary, the plaiter of woman’s hair, occurs in Chajigah. “Rabbi Bibai, when +the angel of death at one time stood before him, said to his messenger, +Go, and bring hither Mary, the women’s hair‐dresser. And the young man +went,” &c.(95) + +According to the Toledoth Jeschu, as we shall see presently, Mary’s +instructor is the Rabbi Simon Ben Schetach. She is visited and questioned +by the Rabbi Akiba. This visitation by Akiba is given in the Talmudic +tract, Calla,(96) and thence the author of the Toledoth Jeschu drew it. + +“As once the Elders sat at the gate, there passed two boys before them. +One uncovered his head, the other did not. Then said the Rabbi Elieser, +The latter is certainly a Mamser; but the Rabbi Jehoshua(97) said, He is a +Ben‐hannidda. Akiba said, He is both a Mamser and a Ben‐hannidda. They +said to him, How canst thou oppose the opinion of thy companions? He +answered, I will prove what I have said. Then he went to the boy’s mother, +who was sitting in the market selling fruit, and said to her, My daughter, +if you will tell me the truth I will promise you eternal life. She said to +him, Swear to me. And he swore with his lips, but in his heart he did not +ratify the oath.” Then he learned what he desired to know, and came back +to his companions and told them all.(98) + +We have here corroborative evidence that this Stada and her son Jeschu +lived at the time of Akiba and Paphus, that is, after the fall of +Jerusalem, in the earlier part of the second century. + +I think that probably the story grew up thus: + +A certain Jehoshua, in the reign of Alexander Jannaeus, went down into +Egypt, and there learnt magic. He returned to Judaea, where he practised +it, but was arrested at Lydda and executed by order of the Sanhedrim, by +being stoned to death. + +But who was this Jehoshua? Tradition was silent. However, there was a +floating recollection of a Jehoshua born of one Stada, wife of Paphus, son +of Jehuda, the companion of Akiba. The two Jehoshuas were confounded +together. Thus stood the story when Origen wrote against Celsus in A.D. +176. + +By A.D. 500 it had grown considerably. The Jew of Celsus had already fused +Jesus of Nazareth with the other two Jehoshuas. This led to the Rabbis of +the Gemara relating that Jehoshua was both stoned and crucified. + +I do not say that this certainly is the origin of the story as it appears +in the Talmud, but it bears on the face of it strong likelihood that it +is. Jehoshua who went into Egypt could not have been stoned to death after +the destruction of Jerusalem and the revolt of Barcochab, for then the +Jews had not the power of life and death in their hands. The execution +must have taken place long before; yet the Rabbis whose names appear in +connection with the story—always excepting Jehoshua son of Perachia—all +belong to the second century after Christ. + +The solution I propose is simple, and it explains what otherwise would be +inexplicable. + +If it be a true solution, it proves that the Jews in A.D. 500, when the +Babylonian Gemara was completed, had no traditions whatever concerning +Jesus of Nazareth. + +We shall see next how the confusion that originated in the Talmud grew +into the monstrous romance of the Toledoth Jeschu, the Jewish counter‐ +Gospel of the Middle Ages. + + + + +V. The Counter‐Gospels. + + +In the thirteenth century it became known among the Christians that the +Jews were in possession of an anti‐evangel. It was kept secret, lest the +sight of it should excite tumults, spoliation and massacre. But of the +fact of its existence Christians were made aware by the account of +converts. + +There are, in reality, two such anti‐evangels, each called Toldoth Jeschu, +not recensions of an earlier text, but independent collections of the +stories circulating among the Jews relative to the life of our Lord. + +The name of Jesus, which in Hebrew is Joshua or Jehoshua (the Lord will +sanctify) is in both contracted into Jeschu by the rejection of an _Ain_, +ישו for ישוע. + +The Rabbi Elias, in his Tischbi, under the word Jeschu, says, “Because the +Jews will not acknowledge him to be the Saviour, they do not call him +Jeschua, but reject the Ain and call him Jeschu.” And the Rabbi Abraham +Perizol, in his book Maggers Abraham, c. 59, says, “His name was Jeschua; +but as Rabbi Moses, the son of Majemoun of blessed memory, has written it, +and as we find it throughout the Talmud, it is written Jeschu. They have +carefully left out the _Ain_, because he was not able to save himself.” + +The Talmud in the Tract. Sanhedrim(99) says, “It is not lawful to name the +name of a false God.” On this account the Jews, rejecting the mission of +our Saviour, refused to pronounce his name without mutilating it. By +omitting the _Ain_, the Cabbalists were able to give a significance to the +name. In its curtailed form it is composed of the letters Jod, Schin, Vau, +which are taken to stand for ימח שמו וזכרונו jimmach schemo vezichrono, +“His name and remembrance shall be extinguished.” This is the reason given +by the Toledoth Jeschu. + +Who were the authors of the books called Toledoth Jeschu, the two counter‐ +Gospels, is not known. + +Justin Martyr, who died A.D. 163, speaks of the blasphemous writings of +the Jews about Jesus;(100) but that they contained traditions of the life +of the Saviour can hardly be believed in presence of the silence of +Josephus and Justus, and the ignorance of the Jew of Celsus. Origen says +in his answer, that “though innumerable lies and calumnies had been forged +against the venerable Jesus, none had dared to charge him with any +intemperance whatever.”(101) He speaks confidently, with full assurance. +If he had ever met with such a calumny, he would not have denied its +existence, he would have set himself to work to refute it. Had such +calumnious writings existed, Origen would have been sure to know of them. +We may therefore be quite satisfied that none such existed in his time, +the middle of the third century. + +The Toledoth Jeschu comes before us with a flourish of trumpets from +Voltaire. “Le Toledos Jeschu,” says he, “est le plus ancien écrit Juif, +qui nous ait été transmis contre notre religion. C’est une vie de Jesus +Christ, toute contraire à nos Saints Evangiles: elle parait être du +premier siècle, et même écrite avant les evangiles.”(102) A fair specimen +of reckless judgment on a matter of importance, without having taken the +trouble to examine the grounds on which it was made! Luther knew more of +it than did Voltaire, and put it in a very different place:— + + + “The proud evil spirit carries on all sorts of mockery in this + book. First he mocks God, the Creator of heaven and earth, and His + Son Jesus Christ, as you may see for yourself, if you believe as a + Christian that Christ is the Son of God. Next he mocks us, all + Christendom, in that we believe in such a Son of God. Thirdly, he + mocks his own fellow Jews, telling them such disgraceful, foolish, + senseless affairs, as of brazen dogs and cabbage‐stalks and such + like, enough to make all dogs bark themselves to death, if they + could understand it, at such a pack of idiotic, blustering, + raging, nonsensical fools. Is not that a masterpiece of mockery + which can thus mock all three at once? The fourth mockery is this, + that whoever wrote it has made a fool of himself, as we, thank + God, may see any day.” + + +Luther knew the book, and, translated it, or rather condensed it, in his +“Schem Hamphoras.”(103) + +There are two versions of the Toledoth Jeschu, differing widely from one +another. The first was published by Wagenseil, of Altdorf, in 1681. The +second by Huldrich at Leyden in 1705. Neither can boast of an antiquity +greater than, at the outside, the twelfth century. It is difficult to say +with certainty which is the earlier of the two. Probably both came into +use about the same time; the second certainly in Germany, for it speaks of +Worms in the German empire. + +According to the first, Jeschu (Jesus) was born in the year of the world +4671 (B.C. 910), in the reign of Alexander Jannaeus (B.C. 106‐79)! He was +the son of Joseph Pandira and Mary, a widow’s daughter, the sister of +Jehoshua, who was affianced to Jochanan, disciple of Simeon Ben Schetah; +and Jeschu became the pupil of the Rabbi Elchanan. Mary is of the tribe of +Juda. + +According to the second, Jeschu was born in the reign of Herod the +Proselyte, and was the son of Mary, daughter of Calpus, and sister of +Simeon, son of Calpus, by Joseph Pandira, who carried her off from her +husband, Papus, son of Jehuda. Jeschu was brought up by Joshua, son of +Perachia, in the days of the illustrious Rabbi Akiba! Mary is of the tribe +of Benjamin. + +The anachronisms of both accounts are so gross as to prove that they were +drawn up at a very late date, and by Jews singularly ignorant of the +chronology of their history. + +In the first, Mary is affianced to Jochanan, disciple of Simeon Ben +Schetah. Now Schimon or Simeon, son of Scheta, is a well‐known character. +He is said to have strangled eighty witches in one day, and to have been +the companion of Jehudu Ben Tabai. He flourished B.C. 70. + +In the second life we hear of Mary being the sister of Simeon Ben Kalpus +(Chelptu). He also is a well‐known Rabbi, of whom many miracles are +related. He lived in the time of the Emperor Antoninus, before whom he +stood as a disciple, when an old man (circ. A.D. 160). + +In this also the Rabbi Akiba is introduced. Akiba died A.D. 135. Also the +Rabbi Jehoshua Ben Levi. Now this Rabbi’s date can also be fixed with +tolerable accuracy. He was the teacher of the Rabbi Jochanan, who compiled +the Jerusalem Talmud. His date is A.D. 220. + +We have thus, in the two lives of Jeschu, the following personages +introduced as contemporaries: + +I. II. + +Jeschu born (date given), B.C. Herod the Great, B.C. 70‐4. +910. +Alexander Jannaeus, B.C. R. Jehoshua Ben Perachia, _c._ +106‐79. B.C. 90. +R. Simeon Ben Schetach, B.C. R. Akiba, A.D. 135. +70. + R. Papus Ben Jehuda, _c._ A.D. + 140. + R. Jehoshua Ben Levi, _c._ + A.D. 220. + +The second Toledoth Jeschu closes with, “These are the words of Jochanan +Ben Zaccai;” but it is not clear whether it is intended that the book +should be included in “The words of Jochanan,” or whether the reference is +only to a brief sentence preceding this statement, “Therefore have they no +part or lot in Israel. The Lord bless his people Israel with peace.” +Jochanan Ben Zaccai was a priest and ruler of Israel for forty years, from +A.D. 30 or 33 to A.D. 70 or 73. He died at Jamnia, near Jerusalem (Jabne +of the Philistines), and was buried at Tiberias. + +Nor are these anachronisms the only proofs of the ignorance of the +composers of the two anti‐evangels. In the first, on the death of King +Alexander Jannaeus, the government falls into the hands of his wife +Helena, who is represented as being “also called Oleina, and was the +mother of King Mumbasius, afterwards called Hyrcanus, who was killed by +his servant Herod.” + +The wife of Alexander Jannaeus was Alexandra, not Helena; she reigned from +B.C. 79 to B.C. 71. She was the mother of Hyrcanus and Aristobulus; but +was quite distinct from Oleina, mother of Mumbasius, and Mumbasius was a +very different person from Hyrcanus. Oleina was a queen of Adiabene in +Assyria. + +The first Life refers to the Talmud: “This is the same Mary who dressed +and curled women’s hair, mentioned several times in the Talmud.” + +Both give absurd anecdotes to account for monks wearing shaven crowns; +both reasons are different. + +In the first Life, the Christian festivals of the Ascension “forty days +after Jeschu was stoned,” that of Christmas, and the Circumcision “eight +days after,” are spoken of as institutions of the Christian Church. + +In the VIIIth Book of the Apostolical Constitutions, the festivals of the +Nativity and the Ascension are spoken of,(104) consequently they must have +been kept holy from a very early age. But it was not so with the feast of +the Circumcision. + +The 1st of January was a great day among the heathen. In the Homilies of +the Fathers down to the eighth century, the 1st of January is called the +“Feast of Satan and Hell,” and the faithful are cautioned against +observing it. All participation in the festivities of that day was +forbidden by the Council “in Trullo,” in A.D. 692, and again in the +Council of Rome, A.D. 744. + +Pope Gelasius (A.D. 496) forbade all observance of the day, according to +Baronius(105), in the hope of rooting out every remembrance of the pagan +ceremonies which were connected with it. In ancient Sacramentaries is a +mass on this day, “de prohibendo ab idolis.” Nevertheless, traces of the +celebration of the Circumcision of Christ occur in the fourth century; for +Zeno, Bishop of Verona (d. A.D. 380), preached a sermon on it. In the +ancient Mozarabic Kalendar, in the Martyrology wrongly attributed to St. +Jerome, and in the Gelasian Sacramentary, the Circumcision is indicated on +January 1. But though noted in the Kalendars, the day was, for the reason +of its being observed as a heathen festival, not treated by the Church as +a festival till very late. Litanies and penitential offices were appointed +for it. + +The notice in the Toledoth Jeschu, therefore, points to a time when the +feast was observed with outward demonstration of joy, and the sanction of +the Church accorded to other festivities. + +The Toledoth Jeschu adopts the fable of the Sanhedrim and King having sent +out an account of the trial of Jesus to the synagogues throughout the +world to obtain from them an expression of opinion. The synagogue of Worms +remonstrated against the execution of Christ. “The people of Girmajesa +(Germany) and all the neighbouring country round Girmajesa which is now +called Wormajesa (Worms), and which lies in the realm of the Emperor, and +the little council in the town of Wormajesa, answered the King (Herod) and +said, Let Jesus go, and slay him not! Let him live till he falls and +perishes of his own accord.” + +The synagogues of several cities in the Middle Ages did in fact, produce +apocryphal letters which they pretended had been written by their +forefathers remonstrating with the Jewish Sanhedrim at Jerusalem, and +requesting that Jesus might be spared. An epistle was produced by the Jews +of Ulm in A.D. 1348, another by the Jews of Ratisbon about the same date, +from the council at Jerusalem to their synagogues.(106) The Jews of Toledo +pretended to possess similar letters in the reign of Alfonso the Valiant, +A.D. 1072. These letters probably served to protect them from feeling the +full stress of persecution which oppressed the Jews elsewhere. + +The most astonishing ignorance of Gospel accounts of Christ and the +apostles is observable in both anti‐evangels. Matthias and Matthew are the +same, so are John the Baptist and John the Apostle, whilst Thaddaeus is +said to be “also called Paul,” and Simon Peter is confounded with Simon +Magus.(107) + +These are instances of the confusion of times and persons into which these +counter‐Gospels have fallen, and they are sufficient to establish their +late and worthless character. + +The two anti‐Gospels are clearly not two editions of an earlier text. The +only common foundation on which both were constructed was the mention of +Jeschu, son of Panthera, in the Talmud. Add to this such distorted +versions of Gospel stories as circulated among the Jews in the Middle +Ages, and we have the constituents of both counter‐Gospels. Both exhibit a +profound ignorance of the sacred text, but a certain acquaintance with +prominent incidents in the narrative of the Evangelists, not derived +directly from the Gospels, but, as I believe, from miracle‐plays and +pictorial and sculptured representations such as would meet the eye of a +mediaeval Jew at every turn. + +We have not to cast about far for a reason which shall account for the +production of these anti‐evangels. + +The persecution to which the Jews were subjected in the Middle Ages from +the bigotry of the rabble or the cupidity of princes, fanned their dislike +for Christianity into a flame of intense mortal abhorrence of the Founder +of that religion whose votaries were their deadliest foes. The Toledoth +Jeschu is the utterance of this deep‐seated hatred,—the voice of an +oppressed people execrating him who had sprung from the holy race, and +whose blood was weighing on their heads. + +And it is not improbable that the Gospel record of the patient, loving +life of Jesus may have exerted an influence on the young who ventured, +with the daring curiosity of youth, to explore those peaceful pages. What +answer had the Rabbis to make to those of their own religion who were +questioning and wavering? They had no counter‐record to oppose to the +Gospels, no tradition wherewith to contest the history written by the +Evangelists. The notices in the Talmud were scanty, incomplete. It was +open to dispute whether these notices really related to Christ Jesus. + +Under such circumstances, a book which professed to give a true account of +Jesus was certain to be hailed and accepted without too close a scrutiny +as to its authenticity; much as in the twelfth century Joseph Ben Gorion’s +“Jewish War” was assumed to be authentic. + +The Toledoth Jeschu or “Birth of Jesus” boldly identified the Jesus of the +Gospels with the Jeschu of the Talmud, and attempted to harmonize the +Rabbinic and the Christian stories. + +There is a certain likeness between the two counter‐Gospels, but this +arises solely from each author being actuated by the same motives as the +other, and from both deriving from common sources,—the Talmud and Jewish +misrepresentations of Gospel events. + +But if there be a likeness, there is sufficient dissimilarity to make it +evident that the two authors wrote independently, and had no common +written text to amplify and adorn. + + + + +VI. The First Toledoth Jeschu. + + +We will take first the WAGENSEIL edition of the TOLEDOTH JESCHU,(108) and +give an outline of the story, only suppressing the most offensive +particulars, and commenting on the narrative as we proceed. Wagenseil’s +Toledoth Jeschu begins as follows: + + + “In the year of the world 4671, in the days of King Jannaeus, a + great misfortune befel Israel. There arose at that time a scape‐ + grace, a wastrel and worthless fellow, of the fallen race of + Judah, named Joseph Pandira. He was a well‐built man, strong and + handsome, but he spent his time in robbery and violence. His + dwelling was at Bethlehem, in Juda. And there lived near him a + widow with her daughter, whose name was Mirjam; and this is the + same Mirjam who dressed and curled women’s hair, who is mentioned + several times in the Talmud.” + + +It is remarkable that the author begins with the very phrase found in +Josephus. He calls the appearance of our Lord “a great misfortune which +befel Israel.” Josephus, after the passage which has been intruded into +his text relative to the miracles and death of Christ, says, “About this +time another great misfortune set the Jews in commotion;” from which it +appears as if Josephus regarded the preaching of Christ as a great +misfortune. That he made no such reference has been already shown. + +The author also places the birth of Jesus, in accordance with the Talmud, +in the reign of Alexander Jannaeus, who reigned from B.C. 106 to B.C. 79. +He reckons from the creation of the world, and gives the year as 4671 +(B.C. 910). This manner of reckoning was only introduced among the Jews in +the fourth century after Christ, and did not become common till the +twelfth century. + +The Wagenseil Toledoth goes on to say that the widow engaged Mirjam to an +amiable, God‐fearing youth, named Jochanan (John), a disciple of the Rabbi +Simeon, son of Shetach (fl. B.C. 70); but he went away to Babylon, and she +became the mother of Jeschu by Joseph Pandira. The child was named Joshua, +after his uncle, and was given to the Rabbi Elchanan to be instructed in +the Law. + +One day Jeschu, when a boy, passed before the Rabbi Simeon Ben Shetach and +other members of the Sanhedrim without uncovering his head and bowing his +knee. The elders were indignant. Three hundred trumpets were blown, and +Jeschu was excommunicated and cast out of the Temple. Then he went away to +Galilee, and spent there several years. + + + “Now at this time the unutterable Name of God was engraved in the + Temple on the corner‐stone. For when King David dug the + foundations, he found there a stone in the ground on which the + Name of God was engraved, and he took it and placed it in the Holy + of Holies. + + “But as the wise men feared lest some inquisitive youth should + learn this Name, and be able thereby to destroy the world, which + God avert! they made, by magic, two brazen lions, which they set + before the entrance to the Holy of Holies, one on the right, the + other on the left. + + “Now if any one were to go within, and learn the holy Name, then + the lions would begin to roar as he came out, so that, out of + alarm and bewilderment, he would lose his presence of mind and + forget the Name. + + “And Jeschu left Upper Galilee, and came secretly to Jerusalem, + and went into the Temple and learned there the holy writing; and + after he had written the incommunicable Name on parchment, he + uttered it, with intent that he might feel no pain, and then he + cut into his flesh, and hid the parchment with its inscription + therein. Then he uttered the Name once more, and made so that his + flesh healed up again. + + “And when he went out at the door, the lions roared, and he forgot + the Name. Therefore he hasted outside the town, cut into his + flesh, took the writing out, and when he had sufficiently studied + the signs he retained the Name in his memory.” + + +It is scarcely necessary here to point out the amazing ignorance of the +author of the Toledoth Jeschu in making David the builder of the Temple, +and in placing the images of lions at the entrance to the Holy of Holies. +The story is introduced because Jeschu, son of Stada, in the Talmud is +said to have made marks on his skin. But the author knew his Talmud very +imperfectly. The Babylonian Gemara says, “Did not the son of Stada mark +the magical arts on his skin, and bring them with him out of Egypt?” The +story in the Talmud which accounted for the power of Jeschu to work +miracles was quite different from that in the Toledoth Jeschu. In the +Talmud he has power by bringing out of Egypt, secretly cut on his skin, +the magic arts there privately taught; in the Toledoth he acquires his +power by learning the incommunicable Name and hiding it under his flesh. + +However, the author says, “He could not have penetrated into the Holy of +Holies without the aid of magic; for how would the holy priests and +followers of Aaron have suffered him to enter there? This must certainly +have been done by the aid of magic.” But the author gives no account of +how Jeschu learned magic. That we ascertain from the Huldrich text, where +we are told that Jeschu spent many years in Egypt, the head‐quarters of +those who practised magic. + +Having acquired this knowledge, Jeschu went into Galilee and proclaimed +himself to have been the creator of the world, and born of a virgin, +according to the prophecy of Isaiah (vii. 14). As a sign of the truth of +his mission, he said: + + + “Bring me here a dead man, and I will restore him to life. Then + all the people hasted and dug into a grave, but found nothing in + it but bones. + + “Now when they told him that they had found only bones, he said, + Bring them hither to me. + + “So when they had brought them, he placed the bones together, and + surrounded them with skin and flesh and muscles, so that the dead + man stood up alive on his feet. + + “And when the people saw this, they wondered greatly; and he said, + Do ye marvel at this that I have done? Bring hither a leper, and I + will heal him. + + “So when they had placed a leper before him, he gave him health in + like manner, by means of the incommunicable Name. And all the + people that saw this fell down before him, prayed to him and said, + Truly thou art the Son of God! + + “But after five days the report of what had been done came to + Jerusalem, to the holy city, and all was related that Jeschu had + wrought in Galilee. Then all the people rejoiced greatly; but the + elders, the pious men, and the company of the wise men, wept + bitterly. And the great and the little Sanhedrim mourned, and at + length agreed that they would send a deputation to him. + + “For they thought that, perhaps, with God’s help, they might + overpower him, and bring him to judgment, and condemn him to + death. + + “Therefore they sent unto him Ananias and Achasias, the noblest + men of the little council; and when they had come to him, they + bowed themselves before him reverently, in order to deceive him as + to their purpose. And he, thinking that they believed in him, + received them with smiling countenance, and placed them in his + assembly of profligates. + + “They said unto him, The most pious and illustrious among the + citizens of Jerusalem sent us unto thee, to hear if it shall + please thee to go to them; for they have heard say that thou art + the Son of God. + + “Then answered Jeschu and said, They have heard aright. I will do + all that they desire, but only on condition that both the great + and lesser Sanhedrim and all who have despised my origin shall + come forth to meet me, and shall honour and receive me as servants + of their Lord, when I come to them. + + “Thereupon the messengers returned to Jerusalem and related all + that they had heard. + + “Then answered the elders and the righteous men, We will do all + that he desires. Therefore these men went again to Jeschu, and + told him that it should be even as he had said. + + “And Jeschu said, I will go forthwith on my way! And it came to + pass, when he had come as far as Nob,(109) nigh unto Jerusalem, + that he said to his followers, Have ye here a good and comely ass? + + “They answered him that there was one even at hand. Therefore he + said, Bring him hither to me. + + “And a stately ass was brought unto him, and he sat upon it, and + rode into Jerusalem. And as Jeschu entered into the city, all the + people went forth to meet him. Then he cried, saying, Of me did + the prophet Zacharias testify, Behold thy King cometh unto thee, + righteous and a Saviour, poor, and riding on an ass, and a colt + the foal of an ass! + + “Now when they heard this, all wept bitterly and rent their + clothes. And the most righteous hastened to the Queen. She was the + Queen Helena, wife of King Jannaeus, and she reigned after her + husband’s death. She was also called Oleina, and had a son, King + Mumbasus, otherwise called Hyrcanus, who was slain by his servant + Herod.(110) + + “And they said to her, He stirreth up the people; therefore is he + guilty of the heaviest penalty. Give unto us full power, and we + will take him by subtlety. + + “Then the Queen said, Call him hither before me, and I will hear + his accusation. But she thought to save him out of their hands + because he was related to her. But when the elders saw her + purpose, they said to her, Think not to do this, Lady and Queen! + and show him favour and good; for by his witchcraft he deceives + the people. And they related to her how he had obtained the + incommunicable Name.... + + “Then the Queen answered, In this will I consent unto you; bring + him hither that I may hear what he saith, and see with my eyes + what he doth; for the whole world speaks of the countless miracles + that he has wrought. + + “And the wise men answered, This will we do as thou hast said. So + they sent and summoned Jeschu, and he came and stood before the + Queen.” + + +In the sight of Queen Helena, Jeschu then healed a leper and raised a dead +man to life. + + + “Then Jeschu said, Of me did Isaiah prophesy: The lame shall leap + as a hart, and the tongue of the dumb shall sing. + + “So the Queen turned to the wise men and said, How say ye that + this man is a magician? Have I not seen with my eyes the wonders + he has wrought as being the Son of God? + + “But the wise men answered and said, Let it not come into the + heart of the Queen to say so; for of a truth he is a wizard. + + “Then the Queen said, Away with you, and bring no such accusations + again before me! + + “Therefore the wise men went forth with sad hearts, and one turned + to another and said, Let us use subtlety, that we may get him into + our hands. And one said to another, If it seems right unto you, + let one of us learn the Name, as he did, and work miracles, and + perchance thus we shall secure him. And this counsel pleased the + elders, and they said, He who will learn the Name and secure the + Fatherless One shall receive a double reward in the future life. + + “And thereupon one of the elders stood up, whose name was Judas, + and spake unto them, saying, Are ye agreed to take upon you the + blame of such an action, if I speak the incommunicable Name? for + if so, I will learn it, and it may happen that God in His mercy + may bring the Fatherless One into my power. + + “Then all cried out with one voice, The guilt be on us; but do + thou make the effort and succeed. + + “Thereupon he went into the Holiest Place, and did what Jeschu had + done. And after that he went through the city and raised a cry, + Where are those who have proclaimed abroad that the Fatherless is + the Son of God? Cannot I, who am mere flesh and blood, do all that + Jeschu has done? + + “And when this came to the ears of the Queen, Judas was brought + before her, and all the elders assembled and followed him. Then + the Queen summoned Jeschu, and said to him, Show us what thou hast + done last. And he began to work miracles before all the people. + + “Thereat Judas spake to the Queen and to all the people, saying, + Let nothing that has been wrought by the Fatherless make you + wonder, for were he to set his nest between the stars, yet would I + pluck him down from thence! + + “Then said Judas, Moses our teacher said: + + “If thy brother, the son of thy mother, or thy son, or thy + daughter, or the wife of thy bosom, or thy friend, which is as + thine own soul, entice thee secretly, saying, Let us go and serve + other gods, which thou hast not known, thou, nor thy fathers; + + “Namely, of the gods of the people which are round about you, nigh + unto thee, or far off from thee, from the one end of the earth + even unto the other end of the earth; + + “Thou shalt not consent unto him, nor hearken unto him; neither + shall thine eye pity him, neither shalt thou spare, neither shalt + thou conceal him: + + “But thou shalt surely kill him; thine hand shall be first upon + him to put him to death, and afterwards the hand of all the + people. + + “And thou shalt stone him with stones, that he die; because he + hath sought to thrust thee away from the Lord thy God, which + brought thee out of the land of Egypt, from the house of bondage. + + “But the Fatherless One answered, Did not Isaias prophesy of me? + And my father David, did he not speak of me? The Lord said unto + me, Thou art my Son; this day have I begotten thee. Desire of me, + and I will give thee the heathen for thine inheritance and the + uttermost part of the earth for thy possession. Thou shalt rule + them with a rod of iron, and break them in pieces like a potter’s + vessel. And in like manner he speaks in another place, The Lord + said unto my Lord, Sit thou on my right hand, till I make thine + enemies my footstool! And now, behold! I will ascend to my + Heavenly Father, and will sit me down at His right hand. Ye shall + see it with your eyes, but thou, Judas, shalt not prevail! + + “And when Jeschu had spoken the incommunicable Name, there came a + wind and raised him between heaven and earth. Thereupon Judas + spake the same Name, and the wind raised him also between heaven + and earth. And they flew, both of them, around in the regions of + the air; and all who saw it marvelled. + + “Judas then spake again the Name, and seized Jeschu, and thought + to cast him to the earth. But Jeschu also spake the Name, and + sought to cast Judas down, and they strove one with the other.” + + +Finally Judas prevails, and casts Jeschu to the ground, and the elders +seize him, his power leaves him, and he is subjected to the tauntings of +his captors. Then sentence of death was spoken against him. + + + “But when Jeschu found his power gone, he cried and said, Of me + did my father David speak, For thy sake are we killed all the day + long; we are counted as sheep for the slaughter. + + “Now when the disciples of Jeschu saw this, and all the multitude + of sinners who had followed him, they fought against the elders + and wise men of Jerusalem, and gave Jeschu opportunity to escape + out of the city. + + “And he hasted to Jordan; and when he had washed therein his power + returned, and with the Name he again wrought his former miracles. + + “Thereafter he went and took two millstones, and made them swim on + the water; and he seated himself thereon, and caught fishes to + feed the multitudes that followed him.” + + +Before going any further, it is advisable to make a few remarks on what +has been given of this curious story. + +The Queen Helena is probably the mother of Constantine, who went to +Jerusalem in A.D. 326 to see the holy sites, and, according to an early +legend, discovered the three crosses on Calvary. There are several +incidents in the apocryphal story which bear a resemblance to the +incidents in the Toledoth Jeschu. + +The Empress Helena favours the Christians against the Jews. Where three +crosses are found, a person suffering from “a grievous and incurable +disease” is applied to the crosses, and recovers on touching the true one. +Then the same experiment is tried with a dead body, with the same +success.(111) According to the Apocryphal Acts of St. Cyriacus, a Jew +named Judas was brought before the Empress, and ordered to point out where +the cross was buried. Judas resisted, but was starved in a well till he +revealed the secret. The resemblance between the stories consists in the +names of Helena and Judas, and the miracles of healing a leper, and +raising a dead man to life. + +According to the Apocryphal Acts of St. Cyriacus, Judas was the grandson +of Zacharias, and nephew of St. Stephen the protomartyr.(112) + +It is remarkable that Jeschu should be made to quote two passages in the +Psalms as prophecies of himself, both of which are used in this manner in +the New Testament: Ps. ii. 7, in Acts xiii. 33, and again Heb. i. 5, and +v. 5; and Ps. cx. 1, in St. Matthew xxii. 44, and the corresponding +passages in St. Mark and St. Luke; also in Acts ii. 34, in 1 Cor. xv. 25, +and Heb. i. 13. + +The scene of the struggle in the air is taken from the contest of St. +Peter with Simon Magus, and reminds one of the contest in the Arabian +Nights between the Queen of Beauty and the Jin in the story of the Second +Calender. + +The putting forth from land on a millstone on the occasion of the +miraculous draught of fishes is probably a perversion of the incident of +Jesus entering into the boat of Peter—the stone—before the miracle was +performed, according to St. Luke, v. 1‐8. In the Toledoth Jeschu there are +two millstones which our Lord sets afloat, and he mounts one, and then the +fishes are caught; in St. Luke’s Gospel there are two boats. + + + “He saw two ships standing by the lake.... And he entered into one + of the ships, which was Simon’s, and prayed him that he would + thrust out a little from the land. And he sat down and taught the + people out of the ship. Now when he had left speaking, he said + unto Simon, Launch out into the deep, and let down your nets for a + draught.” + + +It was standing on the swimming‐stone, according to the Huldrich version, +that Jeschu preached to the people, and declared to them his divine +mission. + +The story goes on. The Sanhedrim, fearing to allow Jeschu to remain at +liberty, send Judas after him to Jordan. Judas pronounces a great +incantation, which obliges the Angel of Sleep to seal the eyes of Jeschu +and his disciples. Then, whilst they sleep, he comes and cuts from the arm +of Jeschu a scrap of parchment on which the Name of Jehovah is written, +and which was concealed under the flesh. Jeschu awakes, and a spirit +appears to him and vexes him sore. Then he feels that his power is gone, +and he announces to his disciples that his hour is come when he must be +taken by his enemies. + +The disciples, amongst whom is Judas, who unobserved, has mingled with +them, are sorely grieved; but Jeschu encourages them, and bids them +believe in him, and they will obtain thrones in heaven. Then he goes with +them to the Paschal Feast, in hopes of again being able to penetrate into +the Holy of Holies, and reading again the incommunicable Name, and of thus +recovering his power. But Judas forewarns the elders, and as Jeschu enters +the Temple he is attacked by armed men. The Jewish servants do not know +Jeschu from his disciples. Accordingly Judas flings himself down before +him, and thus indicates whom they are to take. Some of the disciples offer +resistance, but are speedily overcome, and take to flight to the +mountains, where they are caught and executed. + + + “But the elders of Jerusalem led Jeschu in chains into the city, + and bound him to a marble pillar, and scourged him, and said, + Where are now all the miracles thou hast wrought? And they plaited + a crown of thorns and set it on his head. Then the Fatherless was + in anguish through thirst, and he cried, saying, Give me water to + drink! So they gave him acid vinegar; and after he had drunk + thereof he cried, Of me did my father David prophesy, They gave me + gall to eat, and in my thirst they gave me vinegar to drink.(113) + But they answered, If thou wert God, why didst thou not know it + was vinegar before tasting of it? Now thou art at the brink of the + grave, and changest not. But Jeschu wept and said, My God, my God! + why hast thou forsaken me? And the elders said, If thou be God, + save thyself from our hands. But Jeschu answered, saying, My blood + is shed for the redemption of the world, for Isaiah prophesied of + me, He was wounded for our transgression and bruised for our + iniquities; our chastisement lies upon him that we may have peace, + and by his wounds we are healed.(114) Then they led Jeschu forth + before the greater and the lesser Sanhedrim, and he was sentenced + to be stoned, and then to be hung on a tree. And it was the eve of + the Passover and of the Sabbath. And they led him forth to the + place where the punishment of stoning was wont to be executed, and + they stoned him there till he was dead. And after that, the wise + men hung him on the tree; but no tree would bear him; each brake + and yielded. And when even was come the wise men said, We may not, + on account of the Fatherless, break the letter of the law (which + forbids that one who is hung should remain all night on the tree). + Though he may have set at naught the law, yet will not we. + Therefore they buried the Fatherless in the place where he was + stoned. And when, midnight was come, the disciples came and seated + themselves on the grave, and wept and lamented him. Now when Judas + saw this, he took the body away and buried it in his garden under + a brook. He diverted the water of the brook elsewhere; but when + the body was laid in its bed, he brought its waters back again + into their former channel. + + “Now on the morrow, when the disciples had assembled and had + seated themselves weeping, Judas came to them and said, Why weep + you? Seek him who was buried. And they dug and sought, and found + him not, and all the company cried, He is not in the grave; he is + risen and ascended into heaven, for, when he was yet alive, he + said, He would raise him up, Selah!” + + +When the Queen heard that the elders had slain Jeschu and had buried him, +and that he was risen again, she ordered them within three days to produce +the body or forfeit their lives. In sore alarm, the elders seek the body, +but cannot find it. They therefore proclaim a fast. + + + “Now there was amongst them an elder whose name was Tanchuma; and + he went forth in sore distress, and wandered in the fields, and he + saw Judas sitting in his garden eating. Then Tanchuma drew near to + him, and said to him, What doest thou, Judas, that thou eatest + meat, when all the Jews fast and are in grievous distress? + + “Then Judas was astonished, and asked the occasion of the fast. + And the Rabbi Tanchuma answered him, Jeschu the Fatherless is the + occasion, for he was hung up and buried on the spot where he was + stoned; but now is he taken away, and we know not where he is + gone. And his worthless disciples cry out that he is ascended into + heaven. Now the Queen has condemned us Israelites to death unless + we find him. + + “Judas asked, And if the Fatherless One were found, would it be + the salvation of Israel? The Rabbi Tanchuma answered that it would + be even so. + + “Then spake Judas, Come, and I will show you the man whom ye seek; + for it was I who took the Fatherless from his grave. For I feared + lest his disciples should steal him away, and I have hidden him in + my garden and led a water‐brook over the place. + + “Then the Rabbi Tanchuma hasted to the elders of Israel, and told + them all. And they came together, and drew him forth, attached to + the tail of a horse, and brought him before the Queen, and said, + See! this is the man who, they say, has ascended into heaven! + + “Now when the Queen saw this, she was filled with shame, and + answered not a word. + + “Now it fell out, that in dragging the body to the place, the hair + was torn off the head; and this is the reason why monks shave + their heads. It is done in remembrance of what befel Jeschu. + + “And after this, in consequence thereof, there grew to be strife + between the Nazarenes and the Jews, so that they parted asunder; + and when a Nazarene saw a Jew he slew him. And from day to day the + distress grew greater, during thirty years. And the Nazarenes + assembled in thousands and tens of thousands, and hindered the + Israelites from going up to the festivals at Jerusalem. And then + there was great distress, such as when the golden calf was set up, + so that they knew not what to do. + + “And the belief of the opposition grew more and more, and spread + on all sides. Also twelve godless runagates separated and + traversed the twelve realms, and everywhere in the assemblies of + the people uttered false prophecies. + + “Also many Israelites adhered to them, and these were men of high + renown, and they strengthened the faith in Jeschu. And because + they gave themselves out to be messengers of him who was hung, a + great number followed them from among the Israelites. + + “Now when the wise men saw the desperate condition of affairs, one + said to another, Woe is unto us! for we have deserved it through + our sins. And they sat in great distress, and wept, and looked up + to heaven and prayed. + + “And when they had ended their prayer, there rose up a very aged + man of the elders, by name Simon Cephas, who understood prophecy, + and he said to the others, Hearken to me, my brethren! and if ye + will consent unto my advice, I will separate these wicked ones + from the company of the Israelites, that they may have neither + part nor lot with Israel. But the sin do ye take upon you. + + “Then answered they all and said, The sin be on us; declare unto + us thy counsel, and fulfil thy purpose. + + “Therefore Simon, son of Cephas, went into the Holiest Place and + wrote the incommunicable Name, and cut into his flesh and hid the + parchment therein. And when he came forth out of the Temple he + took forth the writing, and when he had learned the Name he betook + himself to the chief city of the Nazarenes,(115) and he cried + there with a loud voice, Let all who believe in Jeschu come unto + me, for I am sent by him to you! + + “Then there came to him multitudes as the sand on the sea‐shore, + and they said to him, Show us a sign that thou art sent! And he + said, What sign? They answered him, Even the signs that Jeschu + wrought when he was alive.” + + +Accordingly he heals a leper and restores a dead man to life. And when the +people saw this, they submitted to him, as one sent to them by Jeschu. + + + Then said Simon Cephas to them, Yea, verily, Jeschu did send me to + you, and now swear unto me that ye will obey me in all things that + I command you. + + “And they swore to him, We will do all things that thou + commandest. + + “Then Simon Cephas said, Ye know that he who hung on the tree was + an enemy to the Israelites and the Law, because of the prophecy of + Isaiah, Your new moons and festivals my soul hateth.(116) And that + he had no pleasure in the Israelites, according to the saying of + Hosea, Ye are not my people.(117) Now, although it is in his power + to blot them in the twinkling of an eye from off the face of the + earth, yet will he not root them out, but will keep them ever in + the midst of you as a witness to his stoning and hanging on the + tree. He endured these pains and the punishment of death, to + redeem your souls from hell. And now he warns and commands you to + do no harm to any Jew. Yea, even should a Jew say to a Nazarene, + Go with me a mile, he shall go with him twain; or should a + Nazarene be smitten by a Jew on one cheek, let him turn to him the + other also, that the Jews may enjoy in this world their good + things, for in the world to come they must suffer their punishment + in hell. If ye do these things, then shall ye merit to sit with + them (_i.e._ the apostles) on their thrones.(118) + + “And this also doth he require of you, that ye do not celebrate + the Feast of Unleavened Bread, but that ye keep holy the day on + which he died. And in place of the Feast of Pentecost, that ye + keep the fortieth day after his stoning, on which he went up into + heaven. And in place of the Feast of Tabernacles, that ye keep the + day of his Nativity, and eight days after that ye shall celebrate + his Circumcision.” + + +The Christians promised to do as Cephas commanded them, but they desired +him to reside in the midst of them in their great city. + +To this he consented. “I will dwell with you,” said he, “if ye will +promise to permit me to abstain from all food, and to eat only the bread +of poverty and drink the water of affliction. Ye must also build me a +tower in the midst of the city, wherein I may spend the rest of my days.” + +This was done. The tower was built and called “Peter,” and in this Cephas +dwelt till his death six years after. “In truth, he served the God of our +fathers, Abraham, Isaac and Jacob, and composed many beautiful hymns, +which he dispersed among the Jews, that they might serve as a perpetual +memorial of him; and he divided all his hymns among the Rabbis of Israel.” + +On his death he was buried in the tower. + +After his death, a man named Elias assumed the place of messenger of +Jeschu, and he declared that Simon Cephas had deceived the Christians, and +that he, Elias, was an apostle of Jeschu, rather than Cephas, and that the +Christians should follow him. The Christians asked for a sign. + +Elias said “What sign do ye ask?” Then a stone fell from the tower Peter, +and smote him that he died. “Thus,” concludes this first version of the +Toledoth Jeschu, “may all Thine enemies perish, O Lord; but may those that +love Thee be as the sun when it shineth in its strength!” + +Thus ends this wonderful composition, which carries its own condemnation +with it. + +The two captures and sentences of Jeschu are apparently two forms of +Jewish legend concerning Christ’s death, which the anonymous writer has +clumsily combined. + +The scene in Gethsemane is laid on the other side of Jordan. It is +manifestly imitated from the Gospels, but not directly, probably from some +mediaeval sculptured representation of the Agony in the Garden, common +outside every large church.(119) In place of an angel appearing to comfort +Christ, an evil spirit vexes him. The kiss of Judas is transformed into a +genuflexion or prostration before him, and takes place, not in the Garden +but in the Temple. The resistance of the disciples is mentioned. Jeschu is +bound to a marble pillar and scourged. Of this the Gospels say nothing; +but the pillar is an invariable feature in artistic representations of the +scourging. Two of the sayings on the Cross are correctly given. In +agreement with the account in the Talmud, Jeschu is stoned, and then, to +identify the son of Panthera with the son of Mary, is hung on a tree. The +tree breaks, and he falls to the ground. The visitor to Oberammergau +Passion Play will remember the scene of Judas hanging himself, and the +tree snapping. The Toledoth Jeschu does not say that Jeschu was crucified, +but that he was hung. The suicide of Judas was identified with the death +of Jesus. If the author of the anti‐evangel saw the scene of the breaking +bough in a miracle‐play, he would perhaps naturally transfer it to Christ. + +The women seated late at night by the sepulchre, or coming early with +spices, a feature in miracle‐plays of the Passion, are transformed into +the disciples weeping above the grave. The angel who addresses them, in +the Toledoth Jeschu, becomes Judas. + +In miracle‐plays, Claudia Procula, the wife of Pilate, assumes a +prominence she does not occupy in the Gospels; she may have originated the +idea in the mind of the author of Wagenseil’s Toledoth, of the Queen +Helena. That he confounded the Queen of King Jannaeus with the mother of +Constantine is not wonderful. The latter was the only historical princess +who showed sympathy with the Christians at Jerusalem, and of whose +existence the anonymous author was aware, probably through the popular +mediaeval romance of Helena, “La belle Helène.” He therefore fell without +a struggle into the gross anachronism of making the Empress Helena the +wife of Jannaeus, and contemporary with Christ. + +In the Toledoth Jeschu of Wagenseil, Simon Peter is represented as a Jew +ruling the Christians in favour of the Jews. The Papacy must have been +fully organized when this anti‐evangel was written, and the Jews must have +felt the protection accorded them by the Popes against their persecutors. +St. Gregory the Great wrote letters, in 591 and 598, in behalf of the Jews +who were maltreated in Italy and Sicily. Alexander II., in 1068, wrote a +letter to the Bishops of Gaul exhorting them to protect the Jews against +the violence of the Crusaders, who massacred them on their way to the +East. He gave as his reason for their protection the very one put into +Simon Cephas’ mouth in the Toledoth Jeschu, that God had preserved them +and scattered them in all countries as witnesses to the truth of the +Gospel. In the cruel confiscation of their goods, and expulsion from +France by Philip Augustus, and the simultaneous persecution they underwent +in England, Innocent III. took their side, and insisted, in 1199, on their +being protected from violence. Gregory IX. defended them when maltreated +in Spain and in France by the Crusaders in 1236, on their appeal to him +for protection. In 1246, the Jews of Germany appealed to the Pope, +Innocent IV., against the ecclesiastical and secular princes who pillaged +them on false charges. Innocent wrote, in 1247, ordering those who had +wronged them to indemnify them for their losses. + +In 1417, the Jews of Constance came to meet Martin V., as their protector, +on his coronation, with hymns and torches, and presented him with the +Pentateuch, which he had the discourtesy to refuse, saying that they might +have the Law, but they did not understand it. + +The claim made in the Toledoth Jeschu that the Papacy was a government in +the interest of the Jews against the violence of the Christians, points to +the thirteenth century as the date of the composition of this book, a +century when the Jews suffered more from Christian brutality than at any +other period, when their exasperation against everything Christian was +wrought to its highest pitch, and when they found the Chair of Peter their +only protection against extermination by the disciples of Christ. + +Some dim reference may be made to the anti‐pope of Jewish blood, Peter +Leonis, who took the name of Anacletus II., and who survives in modern +Jewish legend as the Pope Elchanan. Anacletus II. (A.D. 1130‐1138) +maintained his authority in Rome against Innocent II., and from his refuge +in the tower of St. Angelo, defied the Emperor Lothair, who had marched to +Rome to install Innocent. Anacletus was accused of showing favour to the +Jews, whose blood he inherited—his father was a Jewish usurer. When +Christians shrank from robbing the churches of their silver and golden +ornaments, required by Anacletus to pay his mercenaries and bribe the +venal Romans, he is said to have entrusted the odious task to the Jews. + +Jewish legend has converted the Jewish anti‐pope into the son of the Rabbi +Simeon Ben Isaac, of Mainz, who died A.D. 1096. According to the story, +the child Elchanan was stolen from his father and mother by a Christian +nurse, was taken charge of by monks, grew up to be ordained priest, and +finally was elected Pope. + +As a child he had been wont to play chess with his father, and had learned +from him a favourite move whereby to check‐mate his adversary. + +The Jews of Germany suffered from oppression, and appointed the Rabbi +Simeon to bear their complaints to the Pope. The old Jew went to Rome and +was introduced to the presence of the Holy Father. Elchanan recognized him +at once, and sent forth all his attendants, then proposed a game of chess +with the Rabbi. When the Pope played the favourite move of the old Jew, +Simeon Ben Isaac sprang up, smote his brow, and cried out, “I thought none +knew this move save I and my long‐lost child.” “I am that child,” answered +the Pope, and he flung himself into the arms of the aged Jew.(120) + +That the Wagenseil Toledoth Jeschu was written in the eleventh, twelfth or +thirteenth century appears probable from the fact stated, that it was in +these centuries that the Jews were more subjected to persecution, +spoliation and massacre than in any other; and the Toledoth Jeschu is the +cry of rage of a tortured people,—a curse hurled at the Founder of that +religion which oppressed them. + +In the eleventh century the Jews in the great Rhine cities were massacred +by the ferocious hosts of Crusaders under Ernico, Count of Leiningen, and +the priests Folkmar and Goteschalk. At the voice of their leaders (A.D. +1096), the furious multitude of red‐crossed pilgrims spread through the +cities of the Rhine and the Moselle, massacring pitilessly all the Jews +that they met with in their passage. In their despair, a great number +preferred being their own destroyers to awaiting certain death at the +hands of their enemies. Several shut themselves up in their houses, and +perished amidst flames their own hands had kindled; some attached heavy +stones to their garments, and precipitated themselves and their treasures +into the Rhine or Moselle. Mothers stifled their children at the breast, +saying that they preferred sending them to the bosom of Abraham to seeing +them torn away to be nurtured in a religion which bred tigers. + +Some of the ecclesiastics behaved with Christian humanity. The Bishops of +Worms and Spires ran some risk in saving as many as they could of this +defenceless people. The Archbishop of Treves, less generous, gave refuge +to such only as would consent to receive baptism, and coldly consigned the +rest to the knives and halters of the Christian fanatics. The Archbishop +of Mainz was more than suspected of participation in the plunder of his +Jewish subjects. The Emperor took on himself the protection and redress of +the wrongs endured by the Jews, and it was apparently at this time that +the Jews were formally taken under feudal protection by the Emperor. They +became his men, owing to him special allegiance, and with full right +therefore to his protection. + +The Toledoth Jeschu of Wagenseil was composed by a German Jew; that is +apparent from its mention of the letter of the synagogue of Worms to the +Sanhedrim. Had it been written in the eleventh century, it would not have +represented the Pope as the refuge of the persecuted Jews, for it was the +Emperor who redressed their wrongs. + +But it was in the thirteenth century that the Popes stood forth as the +special protectors of the Jews. On May 1, 1291, the Jewish bankers +throughout France were seized and imprisoned by order of Philip the Fair, +and forced to pay enormous mulcts. Some died under torture, most yielded, +and then fled the inhospitable realm. Five years after, in one day, all +the Jews in France were taken, their property confiscated to the Crown, +the race expelled the realm. + +In 1320, the Jews of the South of France, notwithstanding persecution and +expulsion, were again in numbers and perilous prosperity. On them burst +the fury of the Pastoureaux. Five hundred took refuge in the royal castle +of Verdun on the Garonne. The royal officers refused to defend them. The +shepherds set fire to the lower stories of a lofty tower; the Jews slew +each other, having thrown their children to the mercy of their assailants. +Everywhere, even in the great cities, Auch, Toulouse, Castel Sarrazen, the +Jews were left to be remorselessly massacred and their property pillaged. +The Pope himself might have seen the smoke of the fires that consumed them +darkening the horizon from the walls of Avignon. But John XXII., cold, +arrogant, rapacious, stood by unmoved. He launched his excommunication, +not against the murderers of the inoffensive Jews, but against all who +presumed to take the Cross without warrant of the Holy See. Even that same +year he published violent bulls against the poor persecuted Hebrews, and +commanded the Bishops to destroy their Talmud, the source of their +detestable blasphemies; but he bade those who should submit to baptism to +be protected from pillage and massacre. + +The Toledoth Jeschu, therefore, cannot have been written at the beginning +of the fourteenth century, when the Jews had such experience of the +indifference of a Pope to their wrongs. We are consequently forced to look +to the thirteenth century as its date. And the thirteenth century will +provide us with instances of persecution of the Jews in Germany, and Popes +exerting themselves to protect them. + +In 1236, the Jews were the subject of an outburst of popular fury +throughout Europe, but especially in Spain, where a fearful carnage took +place. In France, the Crusaders of Guienne, Poitou, Anjou and Brittany +killed them, without sparing the women and children. Women with child were +ripped up. The unfortunate Jews were thrown down, and trodden under the +feet of horses. Their houses were ransacked, their books burned, their +treasures carried off. Those who refused baptism were tortured or killed. +The unhappy people sent to Rome, and implored the Pope to extend his +protection to them. Gregory IX. wrote at once to the Archbishop of +Bordeaux, the Bishops of Saintes, Angoulême and Poictiers, forbidding +constraint to be exercised on the Jews to force them to receive baptism; +and a letter to the King entreating him to exert his authority to repress +the fury of the Crusaders against the Jews. + +In 1240, the Jews were expelled from Brittany by the Duke John, at the +request of the Bishops of Brittany. + +In 1246, the persecution reached its height in Germany. Bishops and nobles +vied with each other in despoiling and harassing the unfortunate Hebrews. +They were charged with killing Christian children and devouring their +hearts at their Passover. Whenever a dead body was found, the Jews were +accused of the murder. Hosts were dabbled in blood, and thrown down at +their doors, and the ignorant mob rose against such profanation of the +sacred mysteries. They were stripped of their goods, thrown into prison, +starved, racked, condemned to the stake or to the gallows. From the German +towns miserable trains of yellow‐girdled and capped exiles issued, seeking +some more hospitable homes. If they left behind them their wealth, they +carried with them their industry. + +A deputation of German Rabbis visited the Pope, Innocent IV., at Lyons, +and laid the complaints of the Jews before him. Innocent at once took up +their cause. He wrote to all the bishops of Germany, on July 5th, 1247, +ordering them to favour the Jews, and insist on the redress of the wrongs +to which they had been subjected, whether at the hands of ecclesiastics or +nobles. A similar letter was then forwarded by him to all the bishops of +France. + +At this period it was in vain for the Jews to appeal to the Emperor. +Frederick II. was excommunicated, and Germany in revolt, fanned by the +Pope, against him. A new Emperor had been proposed at a meeting at Budweis +to the electors of Austria, Bohemia and Bavaria, but the proposition had +been rejected. Henry of Thuringia, however, set up by Innocent, and +supported by the ecclesiastical princes of Germany, had been crowned at +Hochem. A crusade was preached against the Emperor Frederick; Henry of +Thuringia was defeated and died. The indefatigable Innocent, clinging to +the cherished policy of the Papal See to ruin the unity of Germany by +stirring up intestine strife, found another candidate in William of +Holland. He was crowned at Aix‐la‐Chapelle, October 3, 1247. From this +time till his death, four years after, the cause of Frederick declined. +Frederick was mostly engaged in wars in Italy, and had not leisure, if he +had the power, to attend to and right the wrongs of his Jewish vassals. + +It was at this period that I think we may conclude the Toledoth Jeschu of +Wagenseil was written. + +Another consideration tends to confirm this view. The Wagenseil Toledoth +Jeschu speaks of Elias rising up after the death of Simon Cephas, and +denouncing him as having led the Christians away. + +Was there any Elias at the close of the thirteenth century who did thus +preach against the Pope? There was. Elias of Cortona, second General of +the Franciscan Order, the leader of a strong reactionary party opposed to +the Spirituals or Caesarians, those who maintained the rule in all its +rigour, had been deposed, then carried back into the Generalship by a +recoil of the party wave, then appealed against to the Pope, deposed once +more, and finally excommunicated. Elias joined the Emperor Frederick, the +deadly foe of Innocent IV., and, sheltered under his wing, denounced the +venality, the avarice, the extortion of the Papacy. As a close attendant +on the German Emperor, his adviser, as one who encouraged him in his +opposition to a Pope who protected the Jews, the German Jews must have +heard of him. But the stone of excommunication firing at him struck him +down, and he died in 1253, making a death‐bed reconciliation with Rome. + +But though it is thus possible to give an historical explanation of the +curious circumstance that the Toledoth Jeschu ranges the Pope among the +friends of Judaism and the enemies of Christianity, and provide for the +identification of Elias with the fallen General of the Minorites,—the +story points perhaps to a dim recollection of Simon Peter being at the +head of the Judaizing Church at Jerusalem and Rome, which made common +cause with the Jews, and of Paul, here designated Elias, in opposition to +him. + + + + +VII. The Second Toledoth Jeschu. + + +We will now analyze and give extracts from the second anti‐evangel of the +Jews, the TOLEDOTH JESCHU OF HULDRICH.(121) + +It begins thus: “In the reign of King Herod the Proselyte, there lived a +man named Papus Ben Jehuda. To him was betrothed Mirjam, daughter of +Kalphus; and her brother’s name was Simeon. He was a Rabbi, the son of +Kalphus. This Mirjam, before her betrothal, was a hair‐dresser to +women.... She was surpassing beautiful in form. She was of the tribe of +Benjamin.” + +On account of her extraordinary beauty, she was kept locked up in a house; +but she escaped through a window, and fled from Jerusalem to Bethlehem +with Joseph Pandira, of Nazareth. + +As has been already said, Papus Ben Jehuda was a contemporary of Rabbi +Akiba, and died about A.D. 140. In the Wagenseil Toledoth Jeschu, Mirjam +is betrothed to a Jochanan. In the latter, Mary lives at Bethlehem; in the +Toledoth of Huldrich, she resides at Jerusalem. + +Many years after, the place of the retreat of Mirjam and Joseph Pandira +having been made known to Herod, he sent to Bethlehem orders for their +arrest, and for the massacre of the children; but Joseph, who had been +forewarned by a kinsman in the court of Herod, fled in time with his wife +and children into Egypt. + +After many years a famine broke out in Egypt, and Joseph and Mirjam, with +their son Jeschu and his brethren, returned to Canaan and settled at +Nazareth. + + + “And Jeschu grew up, and went to Jerusalem to acquire knowledge, + in the school of Joshua, the son of Perachia (B.C. 90); and he + made there great advance, so that he learned the mystery of the + chariot and the holy Name.(122) + + “One day it fell out that Jeschu was playing ball with the sons of + the priests, near the chamber Gasith, on the hill of the Temple. + Then by accident the ball fell into the Fish‐valley. And Jeschu + was very grieved, and in his anger he plucked the hat from off his + head, and cast it on the ground and burst into lamentations. + Thereupon the boys warned him to put his hat on again, for it was + not comely to be with uncovered head. Jeschu answered, Verily, + Moses gave you not this law; it is but an addition of the lawyers, + and therefore need not be observed. + + “Now there sat there, Rabbi Eliezer and Joshua Ben Levi (A.D. + 220), and the Rabbi Akiba (A.D. 135) hard by, in the school, and + they heard the words that Jeschu had spoken. + + “Then said the Rabbi Eliezer, That boy is certainly a Mamser. But + Rabbi Joshua, son of Levi, said, He is a Ben‐hannidda. And the + Rabbi Akiba said also, He is a Ben‐hannidda.(123) Therefore the + Rabbi Akiba went forth out of the school, and asked Jeschu in what + city he was born. Jeschu answered, I am of Nazareth; my father’s + name is Mezaria,(124) and my mother’s name is Karchat. + + “Then the Rabbis Akiba, Eliezer and Joshua went into the school of + the Rabbi Joshua, son of Perachia, and seized Jeschu by the hair + and cut it off in a circle, and washed his head with the water + Boleth, so that the hair might not grow again.” + + +Ashamed at this humiliation, according to the Toledoth Jeschu of Huldrich, +the boy returned to Nazareth, where he wounded his mother’s breast. + +Probably the author of this counter‐Gospel saw one of those common +artistic representations of the Mater Dolorosa with a sword piercing her +soul, and invented the story of Jesus wounding his mother’s breast to +account for it. + +When Jeschu was grown up, there assembled about him many disciples, whose +names were Simon and Matthias, Elikus, Mardochai and Thoda, whose names +Jeschu changed. + + + “He called Simon Peter, after the word Petrus, which in Hebrew + signifies the First. And Matthias he called Matthew; and Elikus he + called Luke, because he sent him forth among the heathen; and + Mardochai he named Mark, because he said, Vain men come to me; and + Thoda he named Pahul (Paul), because he bore witness of him. + + “Another worthless fellow also joined them, named Jochanan, and he + changed his name to Jahannus on account of the miracles Jeschu + wrought through him by means of the incommunicable Name. This + Jahannus advised that all the men who were together should have + their heads washed with the water Boleth, that the hair might not + grow on them, and all the world might know that they were + Nazarenes. + + “But the affair was known to the elders and to the King. Then he + sent his messengers to take Jeschu and his disciples, and to bring + them to Jerusalem. But out of fear of the people, they gave timely + warning to Jeschu that the King sought to take and kill him and + his companions. Therefore they fled into the desert of Ai + (Capernaum?). And when the servants of the King came and found + them not, with the exception of Jahannus they took him and led him + before the King. And the King ordered that Jahannus should be + executed with the sword. The servants of the King therefore went + at his command and slew Jahannus, and hung up his head at the gate + of Jerusalem.(125) + + “About this time Jeschu assembled the inhabitants of Jerusalem + about him, and wrought many miracles. He laid a millstone on the + sea, and sailed about on it, and cried, I am God, the Son of God, + born of my mother by the power of the Holy Ghost, and I sprang + from her virginal brow. + + “And he wrought many miracles, so that all the inhabitants of Ai + believed in him, and his miracles he wrought by means of the + incommunicable Name. + + “Then Jeschu ordered the law to be done away with, for it is said + in the Psalm, It is time for thee, Lord, to lay too thine hand, + for they have destroyed thy law. Now, said he, is the right time + come to tear up the law, for the thousandth generation has come + since David said, He hath promised to keep his word to a thousand + generations (Ps. cviii. 8). + + “Therefore they arose and desecrated the Sabbath. + + “When now the elders and wise men heard of what was done, they + came to the King and consulted him and his council. Then answered + Judas, son of Zachar,(126) I am the first of the King’s princes; I + will go myself and see if it be true what is said, that this man + blasphemeth. + + “Therefore Judas went and put on other clothes like the men of Ai, + and spake to Jeschu and said, I also will learn your doctrine. + Then Jeschu had his head shaved in a ring and washed with the + water Boleth. + + “After that they went into the wilderness, for they feared the + King lest he should take them if they tarried at Ai. And they lost + their way; and in the wilderness they lighted on a shepherd who + lay on the ground. Then Jeschu asked him the right way, and how + far it was to shelter. The shepherd answered, The way lies + straight before you; and he pointed it out with his foot. + + “They went a little further, and they found a shepherd maiden, and + Jeschu asked her which way they must go. Then the maiden led them + to a stone which served as a sign‐post. And Peter said to Jeschu, + Bless this maiden who has led us hither! And he blessed her, and + wished for her that she might become the wife of the shepherd they + had met on the road. + + “Then said Peter, Wherefore didst thou so bless the maiden? He + answered, The man is slow, but she is lively. If he were left + without her activity, it would fare ill with him. For I am a God + of mercy, and make marriages as is best for man.” + + +This is a German story. There are many such of Jesus and St. Peter to be +found in all collections of German household tales. They go together on a +journey, and various adventures befal them, and the Lord orders things +very differently from what Peter expects. To this follows another story, +familiar to English school‐boys. The apostles come with their Master to an +inn, and ask for food. The innkeeper has a goose, and it is decided that +he shall have the goose who dreams the best dream that night. When all are +asleep, Judas gets up, plucks, roasts and eats the goose. Next morning +they tell their dreams. Judas says, “Mine was the best of all, for I +dreamt that in the night I ate the goose; and, lo! the goose is gone this +morning. I think the dream must have been a reality.” Among English +school‐boys, the story is told of an Englishman, and Scotchman, and an +Irishman. The latter, of course, takes the place of Judas. + +Some equally ridiculous stories follow, inserted for the purpose of making +our blessed Lord and his apostles contemptible, but not taken, like the +two just mentioned, from German folk‐lore. + + + “After that Judas went to Jerusalem, but Jeschu and Peter tarried + awaiting him (at Laish), for they trusted him. Now when Judas was + come to Jerusalem, he related to the King and the elders the words + and deeds of Jeschu, and how, through the power of the + incommunicable Name, he had wrought such wonders that the people + of Ai believed in him, and how that he had taken to wife the + daughter of Karkamus, chief ruler of Ai. + + “Then the King and the elders asked counsel of Judas how they + might take Jeschu and his disciples. Judas answered, Persuade + Jagar Ben Purah, their host, to mix the water of forgetfulness + with their wine. We will come to Jerusalem for the Feast of + Tabernacles; and then do ye take him and his disciples. For Jager + Purah is the brother of the Gerathite Karkamus; but I will + persuade Jeschu that Jager Purah is the brother of Karkamus of Ai, + and he will believe my words, and they will all come up to the + Feast of Tabernacles. Now when they shall have drunk of that wine, + then will Jeschu forget the incommunicable Name, and so will be + unable to deliver himself out of your hands, so that ye can + capture him and hold him fast. + + “Then answered the King and the elders, Thy counsel is good; go in + peace, and we will appoint a fast. Therefore Judas went his way on + the third of the month Tisri (October), and the great assembly in + Jerusalem fasted a great fast, and prayed God to deliver Jeschu + and his followers into their hands. And they undertook for + themselves and for their successors a fast to be hold annually on + the third of the month Tisri, for ever. + + “When Judas had returned to Jeschu, he related to him, I have been + attentive to hear what is spoken in Jerusalem, and none so much as + wag their tongues against thee. Yea! when the King took Jahannus + to slay him, his disciples came in force and rescued him. And + Jahannus said to me, Go say to Jesus, our Lord, that he come with + his disciples, and we will protect him; and see! the host, Jager + Purah, is brother of Karkamus, ruler of Ai, and an uncle of thy + betrothed. + + “Now when Jeschu heard the words of Judas, he believed them; for + the inhabitants of Jerusalem and their neighbours fasted + incessantly during the six days between the feast of the New Year + and the Day of Atonement,—yea, even on the Sabbath Day did some of + them fast. And when those men who were not in the secret asked + wherefore they fasted at this unusual time, when it was not + customary to fast save on the Day of Atonement, the elders + answered them, This is done because the King of the Gentiles has + sent and threatened us with war. + + “But Jeschu and his disciples dressed themselves in the costume of + the men of Ai, that they might not be recognized in Jerusalem; and + in the fast, on the Day of Atonement, Jeschu came with his + disciples to Jerusalem, and entered into the house of Purah, and + said, Of me it is written, Who is this that cometh from Edom, with + dyed garments from Bozrah? I that speak in righteousness, mighty + to save. I have trodden the wine‐press alone, and of the people + there was none with me.(127) For now am I come from Edom to the + house of Purah, and of thee, Purah, was it written, Jegar + Sahadutha!(128) For thou shalt be to us a hill of witness and + assured protection. But I have come here to Jerusalem to abolish + the festivals and the holy seasons and the appointed holy days. + And he that believeth in me shall have his portion in eternal + life. I will give forth a new law in Jerusalem, for of me was it + written, Out of Zion shall the law go forth, and the word of the + Lord from Jerusalem.(129) And their sins and unrighteousness will + I atone for with my blood. But after I am dead I will arise to + life again; for it is written, I kill and make alive; I bring down + to hell, and raise up therefrom again.(130) + + “But Judas betook himself secretly to the King, and told him how + that Jeschu and his disciples were in the house of Purah. + Therefore the King sent young priests into the house of Purah, who + said unto Jeschu, We are ignorant men, and believe in thee and thy + word; but do this, we pray thee, work a miracle before our eyes. + + “Then Jeschu wrought before them wonders by means of the + incommunicable Name. + + “And on the great Day of Atonement he and his disciples ate and + drank, and fasted not; and they drank of the wine wherewith was + mingled the Water of Forgetfulness, and then betook themselves to + rest. + + “And when midnight was now come, behold! servants of the King + surrounded the house, and to them Purah opened the door. And the + servants broke into the room where Jeschu and his disciples were, + and they cast them into chains. + + “Then Jeschu directed his mind to the incommunicable Name; but he + could not recall it, for all had vanished from his recollection. + + “And the servants of the King led Jeschu and his disciples to the + prison of the blasphemers. And in the morning they told the King + that Jeschu and his disciples were taken and cast into prison. + Then he ordered that they should be detained till the Feast of + Tabernacles. + + “And on that feast all the people of the Lord came together to the + feast, as Moses had commanded them. Then the King ordered that + Jeschu’s disciples should be stoned outside the city; and all the + Israelites looked on, and heaped stones on the disciples. And all + Israel broke forth into hymns of praise to the God of Israel, that + these men of Belial had thus fallen into their hands. + + “But Jeschu was kept still in prison, for the King would not slay + him till the men of Ai had seen that his words were naught, and + what sort of a prophet he was proved to be. + + “Also he wrote letters throughout the land to the councils of the + synagogues to learn from them after what manner Jeschu should be + put to death, and summoning all to assemble at Jerusalem on the + next feast of the Passover to execute Jeschu, as it is written, + Whosoever blasphemeth the name of the Lord, he shall surely be put + to death, and all the congregation shall certainly stone him.(131) + + “But the people of Girmajesa (Germany) and all that country round, + what is at this day called Wormajesa (Worms) in the land of the + Emperor, and the little council in the town of Wormajesa, answered + the King in this wise, Let Jesus go, and slay him not! Let him + live till he die and perish. + + “But when the feast of the Passover drew nigh, it was heralded + through all the land of Judaea, that any one who had aught to say + in favour, and for the exculpation, of Jeschu, should declare it + before the King. But all the people with one consent declared that + Jeschu must die.(132) + + “Therefore, on the eve of the Passover, Jeschu was brought out of + the prison, and they cried before him, So may all thine enemies + perish, O Lord! And they hanged him on a tree outside of + Jerusalem, as the King and elders of Jerusalem had commanded. + + “And all Israel looked on and praised and glorified God. + + “Now when even was come, Judas took down the body of Jeschu from + the tree and laid it in his garden in a conduit. + + “But when the people of Ai heard that Jeschu had been hung, they + became enemies to Israel. And the people of Ai attacked the + Israelites, and slew of them two thousand men. And the Israelites + could not go to the feasts because of the men of Ai. Therefore the + King proclaimed war against Ai; but he could not overcome it, for + mightily grew the multitude of those who believed in Jeschu, even + under the eyes of the King in Jerusalem. + + “And some of these went to Ai, and declared that on the third day + after Jeschu had been hung, fire had fallen from heaven, which had + surrounded Jeschu, and he had arisen alive, and gone up into + heaven.(133) + + “And the people of Ai believed what was said, and swore to avenge + on the children of Israel the crime they had committed in hanging + Jeschu. Now when Judas saw that the people of Ai threatened great + things, he wrote a letter unto them, saying, There is no peace to + the ungodly, saith the Lord; therefore do the people take counsel + together, and the Gentiles imagine a vain thing. Come to Jerusalem + and see your false prophet! For, lo! he is dead and buried in a + conduit. + + “Now when they heard this, the men of Ai went to Jerusalem and saw + Jeschu lying where had been said. But, nevertheless, when they + returned to Ai, they said that all Judas had written was false. + For, lo! said they, when we came to Jerusalem we found that all + believed in Jeschu, and had risen and had expelled the King out of + the city because he believed not; and many of the elders have they + slain. Then the men of Ai believed these words of the messengers, + and they proclaimed war against Israel. + + “Now when the King and the elders saw that the men of Ai were + about to encamp against them, and that the numbers of these + worthless men grow—they were the brethren and kinsmen of + Jeschu—they took counsel what they should do in such sore straits + as they were in. + + “And Judas said, Lo! Jeschu has an uncle Simon, son of Kalpus, who + is now alive, and he is an honourable old man. Give him the + incommunicable Name, and let him work wonders in Ai, and tell the + people that he does them in the name of Jesus. And they will + believe Simon, because he is the uncle of Jeschu. But Simon must + make them believe that Jeschu committed to him all power to teach + them not to ill‐treat the Israelites, and he has reserved them for + his own vengeance. + + “This counsel pleased the King and the elders, and they went to + Simon and told him the matter. + + “Then went Simon, when he had learned the Name, and drew nigh to + Ai, and he raised a cloud and thunder and lightning. And he seated + himself on the cloud, and as the thunder rolled he cried, Ye men + of Ai, gather yourselves together at the tower of Ai, and there + will I give you commandments from Jeschu. + + “But when the people of Ai heard this voice, they were sore + afraid, and they assembled on all sides about the tower. And lo! + Simon was borne thither on the cloud; and he stepped upon the + tower. And the men of Ai fell on their faces before him.(134) Then + Simon said, I am Simon Ben Kalpus, uncle of Jeschu. Jeschu came + and sent me unto you to teach you his law, for Jesus is the Son of + God. And lo! I will give you the law of Jesus, which is a new + commandment. + + “Then he wrought before them signs and wonders, and he said to the + people of Ai, Swear to me to obey all that I tell you. And they + swore to him. Then said Simon, Go to your own homes. And all the + people of Ai returned to their dwellings. + + “Now Simon sat on the tower, and wrote the commandments even as + the King and elders had decided. And he changed the Alphabet, and + gave the letters new names, as secretly to protest that all he + taught written in those letters was lies. And this was the + Alphabet he wrote: A, Be, Ce, De, E, Ef, Cha, I, Ka, El, Em, En, + O, Pe, Ku, Er, Es, Te, U, Ix, Ejed, Zet. + + “And this is the interpretation: My father is Esau, who was a + huntsman, and was weary; and lo! his sons believed in Jesus, who + lives, as God. + + “And Simon composed for the deception of the people of Ai lying + books, and he called them ‘Avonkelajon’ (Evangelium), which, being + interpreted, is the End of Ungodliness. But they thought he said, + ‘Eben gillajon,’ which means Father, Son, and Holy Ghost. He also + wrote books in the names of the disciples of Jeschu, and + especially in that of Johannes, and said that Jeschu had given him + these. + + “But with special purpose he composed the Book of Johannes (the + Apocalypse), for the men of Ai thought it contained mysteries, + whereas it contained pure invention. For instance, he wrote in the + Book of Johannes that Johannes saw a beast with seven heads and + seven horns and seven crowns, and the name of the beast was + blasphemy, and the number of the beast 666. Now the seven heads + mean the seven letters which compose in Hebrew the words, ‘Jeschu + of Nazareth.’ And in like manner the number 666 is that which is + the sum of the letters composing this name. In like way did Simon + compose all the books to deceive the people, as the King and the + elders had bidden him. + + “And on the sixth day of the third month Simon sat on the cloud, + and the people of Ai were gathered together before him to the + tower, and he gave them the book Avonkelajon, and said to them, + When ye have children born to you, ye must sprinkle them with + water, in token that Jeschu was washed with the water Boleth, and + ye must observe all the commandments that are written in the book + Avonkelajon. And ye must wage no war against the people of Israel, + for Jeschu has reserved them to avenge himself on them himself. + + “Now when the people of Ai heard these words, they answered that + they would keep them. And Simon returned on his cloud to + Jerusalem. And all the people thought he had gone up in a cloud to + heaven to bring destruction on the Israelites.(135) + + “Not long after this, King Herod died, and was succeeded by his + son in the kingdom of Israel. But when he had obtained the throne, + he heard that the people of Ai had made images in honour of Jesus + and Mary, and he wrote letters to Ai and ordered their + destruction; otherwise he would make war against them. + + “Then the people of Ai sent asking help of the Emperor against the + King of Israel. But the Emperor would not assist them and war + against Israel. Therefore, when the people of Ai saw that there + was no help, they burned the images and bound themselves before + the sons of Israel. + + “And about this time Mirjam, the mother of Jeschu, died. Then the + King ordered that she should be buried at the foot of the tree on + which Jeschu had hung; and there he also had the brothers and + sisters of Jeschu hung up. And they were hung, and a memorial + stone was set up on the spot. + + “But the worthless men, their kinsmen, came and destroyed the + memorial stone, and set up another in its stead, on which they + wrote the words, ‘Lo! this is a ladder set upon the earth, whose + head reaches to heaven, and the angels of God ascend and descend + upon it, and the mother rejoices here in her children, Allelujah!’ + + “Now when the King heard this, he destroyed the memorial they had + erected, and killed a hundred of the kindred of Jeschu. + + “Then went Simon, son of Kalpus, to the King and said, Suffer me, + and I will draw away these people from Jerusalem. And the King + said, Be it so; go, and the Lord be with thee! Therefore Simon + went secretly to these worthless men, and said to them, Let us go + together to Ai, and there shall ye see wonders which I will work. + And some went to Ai, but others seated themselves beside Simon on + his cloud, and left Jerusalem with him. And on the way Simon cast + down those who sat on the cloud with him upon the earth, so that + they died.(136) + + “And when Simon returned to Jerusalem, he told the King what he + had done, and the King rejoiced greatly. And Simon left not the + court of the King till his death. And when he died, all the Jews + observed the day as a fast, and it was the 9th of the month Teboth + (January). + + “But those who had gone to Ai at the word of Simon believed that + Simon and those with him had gone up together into heaven on the + cloud. + + “And when men saw what Simon had taught the people of Ai in the + name of Jesus, they followed them also, and they took them the + daughters of Ai to wife, and sent letters into the furthest + islands with the book Avonkelajon, and undertook for themselves, + and for their descendants, to hold to all the words of the book + Avonkelajon. + + “Therefore they abolished the Law, and chose the first day of the + week as the Sabbath, for that was the birthday of Jesus, and they + ordained many other customs and bad feasts. Therefore have they no + part and lot in Israel. They are accursed in this world, and + accursed in the world to come. But the Lord bless his people + Israel with peace. + + “These are the words of the Rabbi Jochanan, son of Saccai, in + Jerusalem.” + + +That this second version of the “Life of Jeschu” is later than the first +one, I think there can be little doubt. It is more full of absurdities +than the first, it adopts German household tales, and exhibits an +ignorance of history even more astounding than in the first Life. The +preachers of the “Evangelium” marry wives, and there is a burning of +images of St. Mary and our Lord. These are _perhaps_ indications of its +having been composed after the Reformation. + +Luther did not know anything of the Life published later by Huldrich. The +only Toledoth Jeschu he was acquainted with was that afterwards published +by Wagenseil. + + + + + +PART II. THE LOST PETRINE GOSPELS. + + +Under this head are classed all those Gospels whose tendency is Judaizing, +which sprang into existence in the Churches of Palestine and Syria. + +These may be ranged in two sub‐classes— + +a. Those akin to the Gospel of St. Matthew. +b. Those related to the Gospel of St. Mark. + +To the first class belong— + +1. The Gospel of the Twelve, or of the Hebrews. +2. The Gospel of the Clementines. + +To the second class belong, probably— + +1. The Gospel of St. Peter. +2. The Gospel of the Egyptians. + + + + +I. The Gospel Of The Hebrews. + + + +1. The Fragments extant. + + +Eusebius quotes Papias, Irenaeus and Origen, as authorities for his +statement that St. Matthew wrote his Gospel first in Hebrew. + +Papias, a contemporary of Polycarp, who was a disciple of St. John, and +who carefully collected all information he could obtain concerning the +apostles, declares that “Matthew wrote his Gospel in the Hebrew +dialect,(137) and that every one translated it as he was able.”(138) + +Irenaeus, a disciple of Polycarp, and therefore also likely to have +trustworthy information on this matter, says, “Matthew among the Hebrews +wrote a Gospel in their own language, while Peter and Paul were preaching +the gospel at Rome, and founding the Church there.”(139) + +In a fragment, also, of Irenaeus, edited by Dr. Grabe, it is said that +“the Gospel according to Matthew was written to the Jews, for they +earnestly desired a Messiah of the posterity of David. Matthew, in order +to satisfy them on this point, began his Gospel with the genealogy of +Jesus”.(140) + +Origen, in a passage preserved by Eusebius, has this statement: “I have +learned by tradition concerning the four Gospels, which alone are received +without dispute by the Church of God under heaven, that the first was +written by St. Matthew, once a tax‐gatherer, afterwards an apostle of +Jesus Christ, who published it for the benefit of the Jewish converts, +composed in the Hebrew language.”(141) And again, in his Commentary on St. +John, “We begin with Matthew, who, according to tradition, wrote first, +publishing his Gospel to the believers who were of the circumcision.” + +Eusebius, who had collected the foregoing testimonies on a subject which, +in that day, seems to have been undisputed, thus records what he believed +to be a well‐authenticated historical fact: “Matthew, having first +preached to the Hebrews, delivered to them, when he was preparing to +depart to other countries, his Gospel composed in their native +language.”(142) + +St. Jerome follows Papias: “Matthew, who is also Levi, from a publican +became an apostle, and he first composed his Gospel of Christ in Judaea, +for those of the circumcision who believed, and wrote it in Hebrew words +and characters; but who translated it afterwards into Greek is not very +evident. Now this Hebrew Gospel is preserved to this day in the library at +Caesarea which Pamphilus the martyr so diligently collected. I also +obtained permission of the Nazarenes of Beraea in Syria, who use this +volume, to make a copy of it. In which it is to be observed that, +throughout, the Evangelist when quoting the witness of the Old Testament, +either in his own person or in that of the Lord and Saviour, does not +follow the authority of the Seventy translators, but the Hebrew +Scriptures, from which he quotes these two passages, ‘Out of Egypt have I +called my Son,’ and, ‘Since he shall be called a Nazarene.’ ”(143) And +again: “That Gospel which is called the Gospel of the Hebrews, and which +has lately been translated by me into Greek and Latin, and was used +frequently by Origen, relates,” &c.(144) Again: “That Gospel which the +Nazarenes and Ebionites make use of, and which I have lately translated +into Greek from the Hebrew, and which by many is called the genuine Gospel +of Matthew.”(145) And once more: “The Gospel of the Hebrews, which is +written in the Syro‐Chaldaic tongue, and in Hebrew characters, which the +Nazarenes make use of at this day, is also called the Gospel of the +Apostles, or, as many think, is that of Matthew, is in the library of +Caesarea.”(146) + +St. Epiphanius is even more explicit. He says that the Nazarenes possessed +the most complete Gospel of St. Matthew,(147) as it was written at first +in Hebrew;(148) and “they have it still in Hebrew characters; but I do not +know if they have cut off the genealogies from Abraham to Christ.” “We may +affirm as a certain fact, that Matthew alone among the writers of the New +Testament wrote the history of the preaching of the Gospel in Hebrew, and +in Hebrew characters.”(149) This Hebrew Gospel, he adds, was known to +Cerinthus and Carpocrates. + +The subscriptions of many MSS. and versions bear the same testimony. +Several important Greek codices of St. Matthew close with the statement +that he wrote in Hebrew; the Syriac and Arabic versions do the same. The +subscription of the Peschito version is, “Finished is the holy Gospel of +the preaching of Matthew, which he preached in Hebrew in the land of +Palestine.” That of the Arabic version reads as follows: “Here ends the +copy of the Gospel of the apostle Matthew. He wrote it in the land of +Palestine, by the inspiration of the Holy Spirit, in the Hebrew language, +eight years after the bodily ascension of Jesus the Messiah into heaven, +and in the first year of the Roman Emperor, Claudius Caesar.” + +The title of Gospel of the Hebrews was only given to the version known to +Jerome and Epiphanius, because it was in use among the Hebrews. But +amongst the Nazarenes it was called “The Gospel of the Apostles,”(150) or +“The Gospel of the Twelve.”(151) St. Jerome expressly says that “the +Gospel used by the Nazarenes is also called the Gospel of the +Apostles.”(152) That the same Gospel should bear two names, one according +to its reputed authors, the other according to the community which used +it, is not surprising. + +Justin Martyr probably alludes to it under a slightly different name, “The +Recollections of the Apostles.”(153) He says that these Recollections were +a Gospel.(154) He adopted the word used by Xenophon for his recollections +of Socrates. What the Memorabilia of Xenophon were concerning the martyred +philosopher, that the Memorabilia of the Apostles were concerning the +martyred Redeemer. + +It is probable that this Hebrew Gospel of the Twelve was the only one with +which Justin Martyr was acquainted. + +Justin Martyr was a native of Samaria, and his acquaintance with +Christianity was probably made in the communities of Nazarenes scattered +over Syria. By family he was a Greek, and was therefore by blood inclined +to sympathize with the Gentile rather than the Jewish Christians. This +double tendency is manifest in his writings. He judges the Ebionites, even +the narrowest of their sectarian rings, with great tenderness; but he +proclaims that Gentiledom had yielded better Christians than Jewdom.(155) +Justin distinguishes between the Ebionites. There were those who in their +own practice observed the Mosaic Law, believing in Christ as the flower +and end of the Law, but without exacting the same observance of believing +Gentiles; and there were those, who not only observed the Law themselves, +but imposed it on their Gentile converts. His sympathies were with the +former, whom he regards as the true followers of the apostles, and not +with the latter. + +Justin’s conversion took place circ. A.D. 133. He is a valuable testimony +to the divisions among the Nazarenes or Ebionites in the second century, +just when Gnostic views were infiltrating among the extreme Judaizing +section. + +Justin Martyr’s Christian training took place in the Nazarene Church, in +the orthodox, milder section. He no doubt inherited the traditional +prejudice against St. Paul, for he neither mentions him by name, nor +quotes any of his writings. That he should have omitted to quote St. Paul +in his Dialogue with Trypho the Jew is not surprising; but one cannot +doubt that had he seen the Epistles of the Apostle of the Gentiles, he +would have cited them, or shown that they had influenced the current of +his thoughts in his two Apologies addressed to Gentiles. He quotes “the +book that is called the Gospel” as if there were but one; but what Gospel +was it? It has been frequently observed that the quotations of Justin are +closer to the parallel passages in St. Matthew than to those of the other +Canonical Gospels. But the only Gospel he names is the Gospel of the +Twelve. + +Did Justin Martyr possess the Gospel of St. Matthew, or some other? + +It is observable that he diverges from the Gospel narrative in several +particulars. It is inconceivable that this was caused by defect of memory. +Two or three of those texts in which he differs from our Canonical Gospels +occur several times in his writings, and always in the same form.(156) +Would it not be strange that his memory should fail him each time, and on +each of these passages? But though his memory may have been inaccurate in +recording exact words, the differences that have been noticed between the +citations of Justin Martyr and the Canonical Gospel of St. Matthew are not +confined to words; they extend to particulars, to facts. Verbal +differences are accountable for by lapse of memory, but it is not so with +facts. One can understand how in quoting by memory the mode of expressing +the same facts may vary, but not that the facts themselves should be +different. If the facts cited are different, we are forced to conclude +that the citations were derived from another source. And such is the case +with Justin. + +Five or six times does he say that the Magi came from Arabia;(157) St. +Matthew says only that they came from the East.(158) + +He says that our Lord was born in a cave(159) near Bethlehem; that, when +he was baptized, a bright light shone over him; and he gives words which +were heard from heaven, which are not recorded by any of the Evangelists. + +That our Lord was born in a cave is probable enough, but where did Justin +learn it? Certainly not from St. Matthew’s Gospel, which gives no +particulars of the birth of Christ at Bethlehem. St. Luke says he was born +in the stable of an inn. Justin, we are warranted in suspecting, derived +the fact of the stable being a cave from the only Gospel with which he was +acquainted, that of the Hebrews. + +The tradition of the scene of Christ’s nativity having been a cave was +peculiarly Jewish. It is found in the Apocryphal Gospels of the Nativity +and the Protevangelium, both of which unquestionably grew up in Judaea. +That Justin should endorse this tradition leads to the conclusion that he +found it so stated in his Gospel. + +I shall speak of the light and voice at the baptism presently. + +St. Epiphanius says that the Ebionite Gospel began with, “In the days of +Herod, Caiaphas being the high‐priest, there was a man whose name was +John,” and so on, like the 3rd chap. St. Matthew. But this was the +mutilated Gospel of the Hebrews used by the Gnostic Ebionites, who were +heretical on the doctrine of the nativity of our Lord, and whom Justin +Martyr speaks of as rejecting the supernatural birth of Christ.(160) + +Among the Nazarenes, orthodox and heretical, but one Gospel was +recognized, and that the Hebrew Gospel of the Twelve; but the Gospel in +use among the Gnostic Ebionites became more and more corrupt as they +diverged further from orthodoxy. + +But the primitive Hebrew Gospel was held “in high esteem by those Jews who +received the faith.”(161) “It is the Gospel,” says St. Jerome, “that the +Nazarenes use at the present day.”(162) “It is the Gospel of the Hebrews +that the Nazarenes read,” says Origen.(163) + +Was this Gospel of the Twelve, or of the Hebrews, the original of St. +Matthew’s Canonical Greek Gospel, or was it a separate compilation? This +is a question to be considered presently. + +The statement of the Fathers that the Gospel of St. Matthew was first +written in Hebrew, must of course be understood to mean that it was +written in Aramaic or Palestinian Syriac. + +Now we have extant two versions of the Gospels, St. Matthew’s included, in +Syriac, the Peschito and the Philoxenian. The latter needs only a passing +mention; it was avowedly made from the Greek, A.D. 508. But the Peschito +is much more ancient. The title of “Peschito” is an emphatic Syrian term +for that which is “simple,” “uncorrupt” and “true;” and, applied from the +beginning to this version, it strongly indicates the veneration and +confidence with which it has ever been regarded by all the Churches of the +East.(164) When this version was made cannot be decided by scholars. A +copy in the Laurentian Library bears so early a date as A.D. 586; but it +existed long before the translation was made by Philoxenus in 508. The +first Armenian version from the Greek was made in 431, and the Armenians +already, at that date, had a version from the Syriac, made by Isaac, +Patriarch of Armenia, some twenty years previously, in 410. Still further +back, we find the Peschito version quoted in the writings of St. Ephraem, +who lived not later than A.D. 370.(165) + +Was this Peschito version founded on the Greek canonical text, or, in the +case of St. Matthew, on the “Hebrew” Gospel? I think there can be little +question that it was translated from the Greek. There can be no question +that the Gospels of St. Mark, St. Luke, St. John, the Acts of the +Apostles, the Epistles of St. Paul, and those of the other Epistles +contained in this version,(166) are from the Greek, and it is probable +that the version of St. Matthew was made at the same time from the +received text. The Syrian churches were separated from the Nazarene +community in sympathy; their acceptance of St. Paul’s Epistles is a proof +that they were so; and these Epistles were accepted by them at a very +early age, as we gather from internal evidence in the translation. + +The Syrian churches would be likely, moreover, when seeking for copies of +the Christian Scriptures, to ask for them from churches which were +regarded as orthodox, rather than from a dwindling community which was +thought to be heretical. + +The Peschito version of St. Matthew follows the canonical Greek text, and +not the Gospel of the Hebrews, in such passages as can be compared;(167) +not one of the peculiarities of the latter find their echo in the Peschito +text. + +The Gospel of the Hebrews has not, therefore, been preserved to us in the +Peschito St. Matthew. The translations made by St. Jerome in Greek and +Latin have also perished. It is not difficult to account for the loss of +the book. The work itself was in use only by converted Jews; it was in the +exclusive possession of the descendants of those parties for whose use it +had been written. The Greek Gospels, on the other hand, spread as +Christianity grew. The Nazarenes themselves passed away, and their +cherished Gospel soon ceased to be known among men. + +Some exemplars may have been preserved for a time in public libraries, but +these would not survive the devastation to which the country was exposed +from the Saracens and other invaders, and it is not probable that a +solitary copy survives. + +But if the entire Gospel of the Hebrews has not been preserved to us, we +have got sufficiently numerous fragments, cited by ancient ecclesiastical +writers, to permit us, to a certain extent, to judge of the tendencies and +character of that Gospel. + +It is necessary to observe, as preliminary to our quotations, that the +early Fathers cited passages from this Gospel without the smallest +prejudice against it either historically or doctrinally. They do not seem +to have considered it apocryphal, as open to suspicion, either because it +contained doctrine at variance with the Canonical Greek Gospels, or +because it narrated circumstances not found in them. On the contrary, they +refer to it as a good, trustworthy authority for the facts of our Lord’s +life, and for the doctrines he taught. + +St. Ignatius, in his Epistle to the Smyrnians,(168) has inserted in it a +passage relative to the appearance of our Lord to his apostles after his +resurrection, not found in the Canonical Gospels, and we should not know +whence he had drawn it, had not St. Jerome noticed the fact and recorded +it.(169) + +St. Clement of Alexandria speaks of the Gospel of the Hebrews in the same +terms as he speaks of the writings of St. Paul and the books of the Old +Testament.(170) Origen, who makes some quotations from this Gospel, does +not, it is true, range it with the Canonical Gospels, but he speaks of it +with great respect, as one highly esteemed by many Christians of his +time.(171) + +In the fourth century, no agreement had been come to as to the value of +this Gospel. Eusebius tells us that by some it was reckoned among the +Antilegomena, that is, among those books which floated between the +Canonical and the Apocryphal Gospels.(172) + +The Gospel of St. Matthew and the Gospel of the Hebrews were not +identical. It is impossible to doubt this when we examine the passages of +the latter quoted by ecclesiastical writers, the majority of which are not +to be found in the former, and the rest differ from the Canonical Gospel, +either in details or in the construction of the passages which correspond. + +Did the difference extend further? This is a question it is impossible to +answer positively in one way or the other, since we only know those +passages of the Gospel of the Nazarenes which have been quoted by the +early Fathers.(173) + +But it is probable that the two Gospels did not differ from each other +except in these passages; for if the divergence was greater, one cannot +understand how St. Jerome, who had both under his eyes, could have +supposed one to have been the Hebrew original of the other. And if both +resembled each other closely, it is easy to suppose that the +ecclesiastical writers who quoted from the Nazarene Gospel, quoted only +those passages which were peculiar to it. + +Let us now examine the principal fragments of this Gospel that have been +preserved. + +There are some twenty in all, and of these only two are in opposition to +the general tone of the first Canonical Gospel. + +With one of these I shall begin the series of extracts. + +“_And straitway_,” said Jesus, “_the Holy Spirit [my mother] took me, and +bore me away to the great mountain called Thabor_.”(174) + +Origen twice quotes this passage, once in a fuller form. “(She) _bore me +by one of my hairs to the great mountain called Thabor_.” The passage is +also quoted by St. Jerome.(175) Origen and Jerome take pains to give this +passage an orthodox and unexceptionable meaning. Instead of rejecting the +passage as apocryphal, they labour to explain it away—a proof of the high +estimation in which the Gospel of the Twelve was held. The words, “my +mother,” are, it can scarcely be doubted, a Gnostic interpolation, as +probably are also the words, “by one of my hairs;” for on one of the +occasions on which Origen quotes the passage, these words are omitted. +Probably they did not exist in all the copies of the Gospel. + +Our Lord was “led by the Spirit into the wilderness” after his +baptism.(176) Philip was caught away by the Spirit of the Lord from the +road between Jerusalem and Gaza, and was found at Azotus.(177) The notion +of transportation by the Spirit was therefore not foreign to the authors +of the Gospels. + +The Holy Spirit was represented by the Elkesaites as a female +principle.(178) The Elkesaites were certainly one with the Ebionites in +their hostility to St. Paul, whose Epistles, as Origen tells us, they +rejected.(179) And that they were a Jewish sect which had relations with +Ebionitism appears from a story told by St. Epiphanius, that their +supposed founder, Elxai, went over to the Ebionites in the time of +Trajan.(180) They issued from the same fruitful field of converts, the +Essenes. + +The term by which the Holy Spirit is designated in Hebrew is feminine, and +lent itself to a theory of the Holy Spirit being a female principle, and +this rapidly slid into identification of the Spirit with Mary. + +The Clementines insist on the universe being compounded of the male and +the female elements. There are two sorts of prophecy, the male which +speaks of the world to come, the female which deals with the world that +is; the female principle rules this world, the body, all that is visible +and material. Beside this female principle stands Christ, the male +principle, ruling the spirits of men, and all that is invisible and +immaterial.(181) The Holy Spirit, brooding over the deep and calling the +world into being, became therefore the female principle in the Elkesaite +Trinity. + +In Gnosticism, this deification of the female principle, which was +represented as Prounikos or Sophia among the Valentinians, led to the +incarnation of the principle in women who accompanied the heresiarchs +Simon and Apelles. Thus the Eternal Wisdom was incarnate in Helena, who +accompanied Dositheus and afterwards Simon Magus,(182) and in the fair +Philoumena who associated with Apelles. + +The same influence seems imperceptibly to have been at work in the Church +of the Middle Ages, and in the pictures and sculptures of the coronation +of the Virgin. Mary seems in Catholic art to have assumed a position as +one of the Trinity. + +In the original Gospel of the Hebrews, the passage probably stood thus: +“And straightway the Holy Spirit took me, and bore me to the great +mountain Thabor;” and Origen and Jerome quoted from a text corrupted by +the Gnostic Ebionites. The words “bore me by one of my hairs” were added +to assimilate the translation to that of Habbacuc by the angel, in the +apocryphal addition to the Book of Daniel. + +We next come to a passage found in the Stromata of Clement of Alexandria, +who compares it with a sentence from the Theaetetus of Plato: “_He who +wondereth shall reign, and he who reigneth shall rest._”(183) + +This, like the preceding quotation, has a Gnostic hue; but it is +impossible to determine its sense in the absence of the context. Nor does +the passage in the Theaetetus throw any light upon it. The whole of the +passage in St. Clement is this: “The beginning of (or search after) truth +is admiration,” says Plato. “And Matthias, in saying to us in his +Traditions, Wonder at what is before you, proves that admiration is the +first step leading upwards to knowledge. Therefore also it is written in +the Gospel of the Hebrews, He who shall wonder shall reign, and he who +reigns shall rest.” + +What were these Traditions of Matthias? In another place St. Clement of +Alexandria mentions them, and quotes a passage from them, an instruction +of St. Matthias: “If he who is neighbour to one of the elect sins, the +elect sins with him; for if he (the elect) had conducted himself as the +Word requires, then his neighbour would have looked to his ways, and not +have sinned.”(184) And, again, he says that the followers of Carpocrates +appealed to the authority of St. Matthias—probably, therefore, to this +book, his Traditions—as an excuse for giving rein to their lusts. + +These Traditions of St. Matthias evidently contained another version of +the same passage, or perhaps a portion of the same discourse attributed to +our Lord, which ran somehow thus: “_Wonder at, what is before your eyes_ +(_i.e._ the mighty works that I do); _for he that wondereth shall reign, +and he that reigneth shall rest_.” + +It is not impossible that this may be a genuine reminiscence of part of +our Lord’s teaching. + +Justin Martyr, in his Dialogue with Trypho the Jew, says that Jesus +exercised the trade of a carpenter, and that he made carts, yokes, and +like articles.(185) + +Where did he learn this? Not from St. Matthew’s Gospel; probably from the +lost Gospel which he quotes. + +St. Jerome quotes as a saying of our Lord, “_Be ye proved money‐ +changers._”(186) He has no hesitation in calling it a saying of the +Saviour. It occurs again in the Clementine Homilies(187) and in the +Recognitions.(188) It is cited much more fully by St. Clement of +Alexandria in his Stromata: “_Be ye proved money‐changers; retain that +which is good metal, reject that which is bad._”(189) Neither St. Jerome, +St. Clement of Alexandria, nor the author of the Clementines, give their +authority for the statement they make, that this is a saying of the Lord; +but we may, I think, fairly conclude that St. Jerome drew it from the +Hebrew Gospel he knew so well, having translated it into Greek and Latin, +and which he looked upon as an unexceptionable authority. + +Whence the passage came may be guessed by the use made of it by those who +quote it. It probably followed our Lord’s saying, “I am not come to +destroy the Law, but to fulfil it.” “Nevertheless, be ye proved +exchangers; retain that which is good metal, reject that which is bad.” + +Another passage is not given to us verbatim by St. Jerome; he merely +alludes to it in one of his Commentaries, saying that Jesus had declared +him guilty of a grievous crime who saddened the spirit of his +brother.(190) It probably occurred in the portion of the Gospel of the +Hebrews corresponding with the 18th chapter of St. Matthew, and may be +restored somewhat as follows: “Woe unto the world because of offences! for +it must needs be that offences come; _but woe to that man by whom the +offence cometh, and the soul of his brother be made sore_. Wherefore if +thy hand or thy foot offend thee,” &c. + +Another passage is in perfect harmony with the teaching of our Lord, and, +like that given last, may very possibly have formed part of his teaching. +It is also given by St. Jerome, and therefore in Latin: “_Be never glad +unless ye are in charity with your brother_.”(191) + +St. Jerome, in his treatise against Pelagius, quotes from the Gospel of +the Hebrews the following passage: “_If thy brother has sinned in word +against thee, and has made satisfaction, forgive him unto seven times a +day. Simon, his disciple, said unto him, Until seven times! The Lord +answered, saying, Verily I say unto thee, until seventy times seven_;” and +then probably, “_for I say unto thee, Be never glad till thou art in +charity with thy brother_.”(192) + +The Gospel of the Nazarenes supplied details not found in that of St. +Matthew. It related of the man with the withered hand, healed by our +Lord,(193) that he was a mason,(194) and gave the words of the appeal made +to Jesus by the man invoking his compassion: “_I was a mason, working for +my bread with my hands. I pray thee, Jesus, restore me to soundness, that +I eat not my bread in disgrace._”(195) + +It relates, what is found in St. Mark and St. Luke, but not in St. +Matthew, that Barabbas was cast into prison for sedition and murder;(196) +and it gives the interpretation of the name, “Son of a Rabbi.”(197) These +particulars may be correct; there is no reason to doubt them. The +interpretation of the name may be only a gloss which found its way into +the text. + +Eusebius says that Papias “gives a history of a woman who had been accused +of many sins before the Lord, which is also contained in the Gospel +according to the Hebrews.”(198) Of this we know nothing further, for the +text is not quoted by any ancient writers; but probably it was the same +story as that of the woman taken in adultery related in St. John’s +Gospel.(199) But then, why did not Eusebius say that Papias gave “the +history of the woman accused of adultery, which is also related in the +Gospel of St. John”? Why does he speak of that story as being found in a +Gospel written in the Syro‐Chaldaean tongue, with which he himself was +unacquainted,(200) when the same story was in the well‐known Canonical +Greek Gospel of St. John? The conclusion one must arrive at is, either +that the stories were sufficiently differently related for him not to +recognize them as the same, or that the incident in St. John’s Gospel is +an excerpt from the Gospel of the Hebrews, or rather from a translation of +it, grafted into the text of the Canonical Gospel. The latter opinion is +favoured by some critics, who think that the story of the woman taken in +adultery did not belong to the original text, but was inserted in it in +the fourth or fifth century. + +Those passages of the Gospel of the Nazarenes which most resemble passages +in the Gospel of St. Matthew are not, however, identical with them; some +differ only in the wording, but others by the form in which they are +given. + +And the remarkable peculiarity about them is, that the lessons in the +Gospel of the Hebrews seem preferable to those in the Canonical Gospel. +This was apparently the opinion of St. Jerome. + +In chap. vi. ver. 11 of St. Matthew’s Gospel, we have the article of the +Lord’s Prayer, “Give us this day our daily bread.” The words used in the +Greek of St. Matthew are, τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον. The word ἐπιούσιος +is one met with nowhere else, and is peculiar. The word οὐσία means +originally that which is essential, and belongs to the true nature or +property of things. In Stoic philosophy it had the same significance as +ὕλη, matter; ἐπιούσιον ἄρτον would therefore seem most justly to be +rendered by _supersubstantial_, the word employed by St. Jerome. + +“Give us this day our supernatural bread.” But in the Gospel of the +Nazarenes, according to St. Jerome, the Syro‐Chaldaic word for ἐπιούσιον +was מחד, which signifies “to‐morrow’s,” that is, our “future,” or “daily” +bread. “_Give us this day the bread for the morrow_,”(201) certainly was +synonymous with, “Give us this day our daily bread.” It is curious that +the Protestant Reformers, shrinking from translating the word ἐπιούσιον +according to its apparently legitimate rendering, lest they should give +colour to the Catholic idea of the daily bread of the Christian soul being +the Eucharist, should have adopted a rendering more in accordance with an +Apocryphal than with a Canonical Gospel. + +In St. Matthew, xxiii. 35, Jesus reproaches the Jews for their treatment +of the prophets, and declares them responsible for all the blood shed upon +the earth, “from the blood of righteous Abel unto the blood of Zacharias, +son of Barachias, whom ye slew between the Temple and the altar.” + +Now the Zacharias to whom our Lord referred was Zechariah, son of +Jehoiada, and not of Barachias, who was stoned “in the court of the house +of the Lord” by order of Joash.(202) Zacharias, son of Barachias, was not +killed till long after the death of our Lord. He was massacred by the +zealots inside the Temple, shortly before the siege, _i.e._ about A.D. 69. + +Either, then, the Greek Gospel of St. Matthew was not written till after +the siege of Jerusalem, and so this anachronism passed into it, or the +error is due to a copyist, who, having heard of the murder of Zacharias, +son of Barachias, but who knew nothing of the Zacharias mentioned in +Chronicles, corrected the Jehoiada of the original into Barachias, +thinking that thereby he was rectifying a mistake. + +Now in the Gospel of the Nazarenes the name stood correctly, and the +passage read, “_from the blood of righteous Abel unto the blood of +Zacharias, the son of Jehoiada_.”(203) + +In both these last quoted passages, the preference is to be given to the +Nazarene Gospel, and probably also in that relating to forgiveness of a +brother. The lost Gospel in that passage requires the brother to make +satisfaction. It is no doubt the higher course to forgive a brother, +whether he repent or not, seventy times seven times in the day; but it may +almost certainly be concluded that our Lord meant that the forgiveness +should be conditional on his repentance, for in St. Luke’s Gospel the +repentance of the trespassing brother is distinctly required. “If thy +brother trespass against thee, rebuke him; and if he repent, forgive him. +And if he trespass against thee seven times a day, and seven times in a +day turn again to thee, saying, I repent; thou shalt forgive him.”(204) In +St. Luke this is addressed to all the disciples; in St. Matthew, to Peter +alone; but there can be little doubt that both passages refer to the same +instruction, and that the fuller accounts in St. Luke and the Gospel of +the Hebrews are the more correct. There may be less elevation in the +precept, subject to the two restrictions, first, that the offence should +be a verbal one, and secondly, that it should be apologized for; but it +brings it more within compass of being practised. + +We come next to a much longer fragment, which shall be placed parallel +with the passage with which it corresponds in St. Matthew. + +THE GOSPEL OF THE HEBREWS. ST. MATTHEW xix. 16‐24 +“_Another rich man said unto “And, behold, one came and +him: Master, what good thing said unto him, Good Master, +shall I do that I may live? He what good thing shall I do, +said unto him: O man, fulfil that I may have eternal life? +the Laws and the Prophets. And And he said unto him, Why +he answered him, I have done callest thous me good? there +so. Then said he unto him, Go, is none good but one, that is, +sell all that thou hast, and God: but if thou wilt enter +give to the poor, and come, into life, keep the +follow me. Then the rich man commandments. He saith unto +began to smite his head, and him, Which? Jesus said, Thou +it pleased him not. And the shalt do no murder, Thou shalt +Lord said unto him, How sayest not commit adultery, Thou +thou, I have fulfilled the Law shalt not steal, Thou shalt +and the Prophets, when it is not bear false witness. Honour +written in the Law Thou shalt thy father and thy mother: +love thy neighbour as thyself; and, Thou shalt love thy +and lo! many of thy brethren, neighbor as thyself. The young +sons of Abraham, are covered man saith unto him, All these +with filth, and dying of things have I kept from my +hunger, and thy house is full youth up; what lack I yet? +of many good things, and Jesus said unto him, If thou +nothing therefrom goeth forth wilt be perfect, go and sell +at any time unto them. And that thou hast, and give to +turning himself about, he said the poor, and thou shalt have +unto Simon, his disciple, treasure in heave: and come +sitting near him, Simon, son and follow me. But when the +of Jonas, it is easier for a young man heard that saying, +camel to go through the eye of he went away sorrowful: for he +a needle, than for a rich man had great possessions. Then +to enter into the kingdom, of said Jesus unto his disciples, +heaven_.”(205) Verily I say unto you, That a + rich man shall hardly enter + into the kingdom of heaven. + And again I say unto you, 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.” + +The comparison of these two accounts is not favourable to that in the +Canonical Gospel. It is difficult to understand how a Jew could have +asked, as did the rich young man, what commandments he ought to keep in +order that he might enter into life. The Decalogue was known by heart by +every Jew. Moreover, the narrative in the lost Gospel is more connected +than in the Canonical Gospel. The reproach made by our Lord is admirably +calculated to bring home to the rich man’s conscience the truth, that, +though professing to observe the letter of the Law, he was far from +practising its spirit; and this leads up quite naturally to the +declaration of the difficulty of a rich man obtaining salvation, or rather +to our Lord’s repeating a proverb probably common at the time in the +East.(206) + +And lastly, in the proverb addressed aside to Peter, instead of to the +rich young man, that air of harshness which our Lord’s words bear in the +Canonical Gospel, as spoken to the young man in his sorrow, entirely +disappears. The proverb is uttered, not in stern rebuke, but as the +expression of sad disappointment, when the rich man has retired. + +Another fragment from the Gospel of the Hebrews relates to the baptism of +our Lord. + +The Gospel of St. Matthew gives no explanation of the occasion, the +motive, of Jesus coming to Jordan to the baptism of John. It says simply, +“Then cometh Jesus from Galilee to Jordan unto John, to be baptized of +him.”(207) But the Nazarene Gospel is more explicit. + +“_Behold, his mother and his brethren said unto him, John the Baptist +baptizeth for the remission of sins; let us go and be baptized of him. But +he said unto them, What sin have I committed, that I should be baptized of +him, unless it be that in saying this I am in ignorance?_”(208) + +This is a very singular passage. We do not know the context, but we may +presume that our Lord yields to the persuasion of his mother. Such is the +tradition preserved in another apocryphal work, the “Preaching of St. +Paul,” issuing from an entirely different source, from a school hostile to +the Nazarenes.(209) + +Another fragment continues the account after a gap. + +“_And when the Lord went up out of the water, the whole fountain of the +Holy Spirit descended and rested upon him, and said unto him, My Son, I +looked for thee in all the prophets, that thou mightest come, and that I +might __ rest upon thee. For thou art my rest, thou art my first‐begotten +Son, who shalt reign throughout eternity._”(210) + +But this is not the only version we have of the narrative in the Gospel of +the Hebrews. St. Epiphanius gives us another, which shall be placed +parallel with the corresponding account in St. Matthew. + +GOSPEL OF THE HEBREWS. ST. MATTHEW iii 13‐17. +“_The people having been “Then cometh Jesus from +baptized, Jesus came also, and Galilee to Jordan unto John, +was baptized by John. And as to be baptized of him. But +he came out of the water, the John forbad him saying, I have +heavens opened, and he saw the need to be baptized of thee, +Holy Spirit of God descending and cometh thou to me? And +under the form of a dove, and Jesus answering, said unto +entering into him. And a voice him, Suffer it to be so now: +was heard from heaven, Thou for thus it becometh us to +art my beloved Son, and in fulfill all righteousness. +thee am I well pleased. And Then he suffered him. And +again, This day have I Jesus, when he was baptized, +begotten thee. And suddenly went up straightway out of the +there shone a great light in water: and, lo, the heavens +that place. And John seeing were opened unto him, and he +it, said, Who art thou, Lord? saw the Spirit of God +Then a voice was heard from descending like a dove, and +heaven, This is my beloved lighting upon him: And lo a +Son, in whom I am well voice from heaven, saying, +pleased. Thereat John fell at This is my beloved Son, in +his feet and said, I pray whom I am well pleased.” +thee, Lord, baptize me. But, +he would not, saying, Suffer +it, for so it behoveth that +all should be +accomplished._”(211) + +That the Gospel stood as in this latter passage quoted in the second +century among the orthodox Christians of Palestine is probable, because +with it agrees the brief citation of Justin Martyr, who says that when our +Lord was baptized, there shone a great light around, and a voice was heard +from heaven, saying, “Thou art my Son, this day have I begotten thee.” +Both occur in the Ebionite Gospel; neither in the Canonical Gospel.(212) + +This Gospel was certainly known to the writer of the Canonical Epistle to +the Hebrews, for he twice takes this statement as authoritative. “For unto +which of the angels said he at any time, Thou art my Son, this day, have I +begotten thee?” and more remarkably, “Christ glorified not himself to be +made an high‐priest; but he that said unto him, Thou art my Son, to‐day +have I begotten thee.”(213) In the latter passage the author is speaking +of the calling of priests being miraculous and manifest; and then he cites +this call of Christ to the priesthood as answering these requirements. + +The order of events is not the same in the Gospel of Twelve and in that of +St. Matthew: verses 14 and 15 of the latter, modified in an important +point, come in the Ebionite Gospel after verses 16 and 17. + +There is a serious discrepancy between the account of the baptism of our +Lord in St. Matthew and in St. John. In the former Canonical Gospel, the +Baptist forbids Christ to be baptized by him, saying, “I have need to be +baptized of thee, and comest thou to me?” But Jesus bids him: “Suffer it +to be so now, for thus it becometh us to fulfil all righteousness.” Then +Jesus is baptized, and the heavens are opened. But in St. John’s Gospel, +the Baptist says, “I knew him not: but he that sent me to baptize with +water, the same said unto me, Upon whom thou shalt see the Spirit +descending, and remaining upon him, the same is he which baptizeth with +the Holy Ghost. And I saw, and bare record, that this is the Son of +God.”(214) + +Now the account in the Gospel of the Twelve removes this discrepancy. John +does not know Jesus till after the light and the descent of the dove and +the voice, and then he asks to be baptized by Jesus. + +It is apparent that the passage in the lost Gospel is more correct than +that in the Canonical one. In the latter there has been an inversion of +verses destroying the succession of events, and thus producing discrepancy +with the account in St. John’s Gospel. + +With these passages from the Gospel of the Twelve may be compared a +curious one from the Testament of the Twelve Patriarchs. It occurs in the +Testament of Levi, and is a prophecy of the Messiah. “The heavens shall +open for thee, and from above the temple of glory the voice of the Father +shall dispense sanctification upon him, as has been promised unto Abraham, +the father of Isaac.” + +The passage quoted by St. Epiphanius is wholly unobjectionable +doctrinally. It is not so with that quoted by St. Jerome; it is of a very +different character. It exhibits strongly the Gnostic ideas which infected +the stricter sect of the Ebionites. + +It was precisely on the baptism of the Lord that they laid the greatest +stress; and it is in the account of that event that we should expect to +find the greatest divergence between the texts employed by the orthodox +and the heretical Nazarenes. Before his baptism he was nothing. It was +then only that the “full fount of the Holy Ghost” descended on him, his +election to the Messiahship was revealed, and divine power was +communicated to him to execute the mission entrusted to him. A marked +distinction was drawn between two portions in the life of Jesus—before and +after his baptism. In the first they acknowledged nothing but the mere +human nature, to the entire exclusion of everything supernatural; while +the sudden accruing of supernatural aid at the baptism marked the moment +when he became the Messiah. Thus the baptism was the beginning of their +Gospel. + +Before that, he is liable to sin, he suggests that his believing himself +to be free from sin may have precipitated him into sin, the sin of +ignorance. And “_even in the prophets, after they had received the unction +of the Holy Ghost, there was found sinful speech_.”(215) This quotation +follows, in St. Jerome, immediately after the saying cited above enjoining +forgiveness, but it in no way dovetails into it; the passage concerning +the recommendation by St. Mary and the brethren that they should go up to +be baptized of John for the remission of sins, comes in the same chapter, +and there can be little doubt that this reference to the prophets as +sinful formed part of the answer of the Virgin to Jesus when he spoke of +his being sinless. + +St. Jerome obtained his copy of the Gospel of the Hebrews from Beraea in +Syria, and not therefore from the purest source. Had he copied and +translated the codex he found in the library of Pamphilus at Caesarea, +instead of that he procured from Beraea, it is probable that he would have +found it not to contain the passages of Gnostic tendency. + +These interpolations were made in the second century, when Gnostic ideas +had begun to affect the Ebionites, and break them up into more or less +heretical sects. + +Their copies of the Gospel of the Hebrews differed, for the Gnostic +Ebionites curtailed it in some places, and amplified it in others. + +In reconstructing the primitive lost Gospel of the Nazarenes, it is very +necessary to note these Gnostic passages, and to withdraw them from the +text. We shall come to some more of their additions and alterations +presently. It is sufficient for us to note here that the heretical Gospel +in use among the Gnostic Ebionites was based on the orthodox Gospel of the +Hebrews. The existence of these two versions explains the very different +treatment their Gospel meets with at the hands of the Fathers of the +Church. Some, and these the earliest, speak of this Gospel with reverence, +and place it almost on a line with the Canonical Gospels; others speak of +it with horror, as an heretical corruption of the Gospel of St. Matthew. +The former saw the primitive text, the latter the curtailed and amplified +version in use among the heretical Ebionites. + +St. Paul, in his first Epistle to the Corinthians, alludes to one of the +appearances of our Lord after his resurrection, of which no mention is +made in the Canonical Gospels: “After that, he was seen of James.”(216) +But according to his account, this appearance took place after several +other manifestations, viz. after that to Cephas, that to the Twelve, and +that to five hundred brethren at once. But it preceded another appearance +to “all the apostles.” If we take the first and second to have occurred on +Easter‐day, and the last to have been the appearance to them again “after +eight days,” when St. Thomas was present, then the appearance to St. James +must have taken place between the “even” of Easter‐day and Low Sunday. + +Now the Gospel of the Hebrews gives a particular account of this visit to +James, which however, according to this account, took place early on +Easter‐day, certainly before Christ stood in the midst of the apostles in +the upper room on Easter‐evening. + +St. Jerome says, “The Gospel according to the Hebrews relates that after +the resurrection of the Saviour, ‘_The Lord, after he had given the napkin +to the servant of the priest, went to James, and appeared to him. Now +James had sworn with an oath that he would not eat bread from that hour +when he drank the cup of the Lord, till he should behold him rising from +amidst them that sleep._’ And again, a little after, ‘_The Lord said, +Bring a table and bread_.’ And then, ‘_He took bread and blessed and +brake, and gave it to James the Just, and said unto __ him, My brother, +eat thy bread, for the Son of Man is risen from among them that +sleep._’ ”(217) + +This touching incident is quite in keeping with what we know about St. +James, the Lord’s brother. + +James the Just, according to Hegesippus, “neither drank wine nor fermented +liquors, and abstained from animal food;”(218) and though the account of +Hegesippus is manifestly fabulous in some of its details, still there is +no reason to doubt that James belonged to the ascetic school among the +Jews, as did the Baptist before him, and as did the orthodox Ebionites +after him. The oath to abstain from food till a certain event was +accomplished was not unusual.(219) + +What is meant by “the Saviour giving the napkin to the servant of the +priest,” it is impossible to conjecture without the context. The napkin +was probably that which had covered his face in the tomb, but whether the +context linked this on to the cycle of sacred sindones impressed with the +portrait of the Saviour’s suffering face, cannot be told. The designation +of “the Just” as applied to James is for the purpose of distinguishing him +from James the brother of John. He does not bear that name in the +Canonical Gospels, but the title may have been introduced by St. Jerome to +avoid confusion, or it may have been a marginal gloss to the text. + +The story of this appearance found its way into the writings of St. +Gregory of Tours,(220) who no doubt drew it from St. Jerome; and thence it +passed into the Legenda Aurea of Jacques de Voragine. + +If the Lord did appear to St. James on Easter‐day, as related in this lost +Gospel, then it may have been in the morning, and not after his appearance +to the Twelve, or on his appearance in the evening he may have singled out +and addressed James before all the others, as on that day week he +addressed St. Thomas. In either case, St. Paul’s version would be +inaccurate as to the order of manifestations. The pseudo‐Abdias, not in +any way trustworthy, thus relates the circumstance: + + + “James the Less among the disciples was an object of special + attachment to the Saviour, and he was inflamed with such zeal for + his Master that he would take no meat when his Lord was crucified, + and would only eat again when he should see Christ arisen from the + dead; for he remembered that when Christ was alive he had given + this precept to him and to his brethren. That is why he, with Mary + Magdalene and Peter, was the first of all to whom Jesus Christ + appeared, in order to confirm his disciples in the faith; and that + he might not suffer him to fast any longer, a piece of an + honeycomb having been offered him, he invited James to eat + thereof.”(221) + + +Another fragment of the lost Gospel of the Hebrews also relates to the +resurrection: + +“_And when he had come to [Peter and] those that were with Peter, he said +unto them, Take, touch me, and see that I am not a bodiless spirit. And +straightway they touched him and believed._”(222) + +St. Ignatius, who cites these words, excepting only those within brackets, +does not say whence he drew them; but St. Jerome informs us that they were +taken from the Gospel of the Hebrews. At the same time he gives the +passage with greater fulness than St. Ignatius. + +The account in St. Matthew contains nothing at all like this; but St. Luke +mentions these circumstances, though with considerable differences. The +Lord having appeared in the midst of his disciples, they imagine that they +see a spirit. Then he says, “Why are ye troubled? and why do thoughts +arise in your hearts? Behold my hands and my feet, that it is I myself: +handle me, and see; for a spirit hath not flesh and bones, as ye see me +have.”(223) + +The narrative in St. Luke’s Gospel is fuller than that in the Gospel of +the Hebrews, and is not derived from it. In the Nazarene Gospel, as soon +as the apostles see and touch, they believe. But in the Canonical Gospel +of St. Luke, they are not convinced till they see Christ eat. + +Justin Martyr cites a passage now found in the Canonical Gospel of St. +John, but not exactly as there, evidently therefore obtaining it from an +independent source, and that source was the Gospel of the Twelve, the only +one with which he was acquainted, the only one then acknowledged as +Canonical in the Nazarene Church. + +The passage is, “_Christ has said, Except ye be regenerate, ye cannot +enter into the kingdom of heaven._”(224) + +In St. John’s Gospel the parallel passage is couched in the third person: +“Except a man be born again, he cannot see the kingdom of God.”(225) The +difference stands out more clearly in the Greek than in English. + +We may conjecture that the primitive Gospel of the Hebrews contained an +account of the interview of Nicodemus with our Lord. When we come to +consider the Gospel used by the author of the Clementine Homilies and +Recognitions, we shall find that the instruction on new birth made to +Nicodemus was familiar to him, but not exactly in the form in which it is +recorded by St. John. + +St. Jerome informs us that the lost Gospel we are considering did not +relate that the veil of the Temple was rent in twain when Jesus gave up +the ghost, but that the lintel stone, a huge stone, fell down.(226) + +That this tradition may be true is not unlikely. The rocks were rent, and +the earth quaked, and it is probable enough that the Temple was so shaken +that the great lintel stone fell. + +St. Epiphanius gives us another fragment: + +“_I am come to abolish the sacrifices: if ye cease not from sacrificing, +the wrath of God will not cease from weighing upon you._”(227) + +In the Clementine Recognitions, a work issuing from the Ebionite anti‐ +Gnostic school, we find that the abolition of the sacrifices was strongly +insisted on. The abomination of idolatry is first exposed, and the strong +hold that Egyptian idolatry had upon the Israelites is pointed out; then +we are told Moses received the Law, and, in consideration of the +prejudices of the people, tolerated sacrifice: + + + “When Moses perceived that the vice of sacrificing to idols had + been deeply ingrained into the people from their association with + the Egyptians, and that the root of this evil could not be + extracted from them, he allowed them to sacrifice indeed, but + permitted it to be done only to God, that by any means he might + cut off one half of the deeply ingrained evil, leaving the other + half to be corrected by another, and at a future time; by him, + namely, concerning whom he said himself, A prophet shall the Lord + your God raise unto you, whom ye shall hear, even as myself, + according to all things which he shall say to you. Whosoever shall + not hear that prophet, his soul shall be cut off from his + people.”(228) + + +In another place the Jewish sacrifices are spoken of as sin.(229) + +This hostility to the Jewish sacrificial system by Ebionites who observed +all the other Mosaic institutions was due to their having sprung out of +the old sect of the Essenes, who held the sacrifices in the same +abhorrence.(230) + +That our Lord may have spoken against the sacrifices is possible enough. +The passage may have stood thus: “Think not that I am come to destroy the +Law and the Prophets; I am not come to destroy, but to fulfil; +nevertheless, I tell you the truth, I am come to destroy the sacrifices. +But be ye approved money‐changers, choose that which is good metal, reject +that which is bad.” + +It is probable that in the original Hebrew Gospel there was some such +passage, for St. Paul, or whoever was the author of the Epistle to the +Hebrews, apparently alludes to it twice. He says, “When he cometh into the +world he saith, Sacrifice and offering thou wouldst not, but a body hast +thou prepared me.”(231) The plain meaning of which is, not that David had +used those words centuries before, in prophecy, but that Jesus had used +them himself when he came into the world. If the writer of the Epistle did +quote a passage from the Hebrew Gospel, it will have been the second from +the same source. + +In the Ebionite Gospel, “by a criminal fraud,” says St. Epiphanius, a +protestation has been placed in the mouth of the Lord against the Paschal +Sacrifice of the Lamb, by changing a positive phrase into a negative one. + +When the disciples ask Jesus where they shall prepare the Passover, he is +made to reply, not, as in St. Luke, that with desire he had desired to eat +this Passover, but, “_Have I then any desire to eat the flesh of the +Paschal Lamb with you?_”(232) + +The purpose of this interpolation of two words is clear. The Samaritan +Ebionites, like the Essenes, did not touch meat, regarding all animal food +with the greatest repugnance.(233) By the addition of two words they were +able to convert the saying of our Lord into a sanction of their +superstition. But this saying of Jesus is now found only in St. Luke’s +Gospel. It must have stood originally without the Μὴ and the κρέας in the +Gospel of the Twelve. + +Another of their alterations of the Gospel was to the same intent. Instead +of making St. John the Baptist eat locusts and wild honey, they gave him +for his nourishment wild honey only, ἐγχρίδας, instead of ἀχρίδας and μελί +ἄγριον. + +The passage in which this curious change was made is remarkable. It served +as the introduction to the Gospel in use among the Gnostic Ebionites. + +“_A certain man, named Jesus, being about thirty years of age, hath chosen +us; and having come to Capernaum, he entered into the house of Simon, +whose surname was Peter, and he said unto him, As I passed by the Sea of +Tiberias, I chose John and James, the sons of Zebedee, Simon and Andrew, +Thaddaeus, Simon Zelotes and Judas Iscariot; and thee, Matthew, when thou +wast sitting at thy tax‐gatherer’s table, then I called thee, and thou +didst follow me. And you do I choose to be my twelve apostles to bear +witness unto Israel._ + +“_John baptized; and the Pharisees came to him, and they were baptized of +him, and all Jerusalem also. He had a garment of camels’ hair, and a +leathern girdle about his loins, and his meat was wild honey, and the +taste thereof was as manna, and as a cake of oil._” + +Apparently after this announcement of his choice of the apostles there +followed something analogous to the preface in St. Luke’s Gospel, to the +effect that these apostles, having assembled together, had taken in hand +to write down those things that they remembered concerning Christ and his +teaching. And it was on this account that the Gospel obtained the name of +the “Recollections of the Apostles,” or the “Gospel of the Twelve.” + +The special notice taken of St. Matthew, who is singled out from the +others in this address, is significant of the relation supposed to exist +between the Gospel and the converted publican. If we had the complete +introduction, we should probably find that in it he was said to have been +the scribe who wrote down the apostolic recollections. + + + +2. Doubtful Fragments. + + +There are a few fragments preserved by early ecclesiastical writers which +we cannot say for certain belonged to the Gospel of the Hebrews, but which +there is good reason to believe formed a part of it. + +Origen, in his Commentary on St. Matthew, quotes a saying of our Lord +which is not to be found in the Canonical Gospels. Origen, we know, was +acquainted with, and quoted respectfully, the Gospel of the Hebrews. It is +therefore probable that this quotation is taken from it: “_Jesus said, For +the sake of the weak I became weak, for the sake of the hungry I hungered, +for the sake of the thirsty I thirsted_.”(234) + +That this passage, full of beauty, occurred after the words, “This kind +goeth not out but by prayer and fasting,” in commenting on which Origen +quotes it, is probable. It is noteworthy that it is quoted in comment on +St. Matthew’s Gospel, the one to which the lost Gospel bore the closest +resemblance, and one which Origen would probably consult whilst compiling +his Commentary on St. Matthew.(235) + +The saying is so beautiful, and so truly describes the love of our Lord, +that we must wish to believe it comes to us on such high authority as the +Gospel of the Twelve. + +Another saying of Christ is quoted both by Clement of Alexandria and by +Origen, without saying whence they drew it, but by both as undoubted +sayings of the Saviour. It ran: + +“_Seek those things that are great, and little things will be added to +you._” “_And seek ye heavenly things, and the things of this world will be +added to you._”(236) + +It will be seen, the form as given by St. Clement is better and simpler +than that given by Origen. It is probable, however, that they both formed +members of the same saying, following the usual Hebrew arrangement of +repeating a maxim, giving it a slightly different turn, or a wider +expansion. In two passages in other places Origen makes allusion to this +saying without quoting it directly.(237) + +In the Acts of the Apostles, St. Luke puts into the mouth of St. Paul a +saying of Christ, which is not given by any evangelist, in these words: +“Remember the words of the Lord Jesus, how he said, _It is more blessed to +give than to receive_.”(238) It is curious that this saying should not +have been inserted by St. Luke in his Gospel. Whether this saying found +its way into the Hebrew Gospel it is impossible to tell. + +In the Epistle of St. Barnabas another utterance of Christ is given. This +Epistle is so distinctly of a Judaizing character, so manifestly belongs +to the Nazarene school, that such a reference in it makes it more than +probable that it was taken from the Gospel received as Canonical among the +Nazarenes. The saying of St. Barnabas is, “All the time of our life and of +our faith will not profit us, if we have not in abhorrence the evil one +and future temptation, even as the Son of God said, _Resist all iniquity +and hold it in abhorrence_.”(239) Another saying in the Epistle of St. +Barnabas is, “_They who would see me, and attain to my kingdom, must +possess me through afflictions and suffering_.”(240) + +In the second Epistle of St. Clement of Rome to the Corinthians occurs a +very striking passage: “Wherefore to us doing such things the Lord said, +_If ye were with me, gathered together in my bosom, and did not keep my +commandments, I would cast you out, and say unto you, Depart from me, I +know not whence ye are, ye workers of iniquity_.”(241) + +We can well understand this occurring in an anti‐Pauline Gospel. + +Again. “The Lord said, _Be ye as lambs in the midst of wolves. Peter +answered and said unto him, But what if the wolves shall rend the lambs? +Jesus said unto Peter, The lambs fear not the wolves after their death; +and ye also, do not ye fear them that kill you, and after that have +nothing that they can do to you, but fear rather him who, after ye are +dead, has power to cast your soul and body into hell fire._”(242) + +This is clearly another version of the passage, Matt. x. 16‐26. In one +particular it is fuller than in the Canonical Gospel; it introduces St. +Peter as speaking and drawing forth the exhortation not to fear those who +kill the body only. But it is without the long exhortation contained in +the 17‐27th verses of St. Matthew. + +Another saying from the same source is, “This, therefore, the Lord said, +_Keep the flesh chaste and the seal undefiled, and ye shall receive +eternal life_.”(243) The seal is the unction of confirmation completing +baptism, and in the primitive Church united with it. It is the σφραγίς so +often spoken of in the Epistles of St. Paul.(244) + +Justin Martyr contributes another saying. We have already seen that in all +likelihood he quoted from the Gospel of the Hebrews, or the Recollections +of the Twelve, as he called it. He says, “On this account also our Lord +Jesus Christ said, _In those things in which I shall overtake you, in +those things will I judge you_.”(245) Clement of Alexandria makes the same +quotation, slightly varying the words. Justin and Clement apparently both +translated from the original Hebrew, but did not give exactly the same +rendering of words, though they gave the same sense. + +Clement gives us another saying, but does not say from what Gospel he drew +it. “The Lord commanded in a certain Gospel, _My secret is for me and for +the children of my home_.”(246) + + + +3. The Origin of the Gospel of the Hebrews. + + +We come now to a question delicate, and difficult to answer—the Origin of +the Gospel of the Hebrews; delicate, because it involves another, the +origin of the Gospels of St. Matthew and St. Mark; difficult, because of +the nature of the evidence on which we shall have to form our opinion. + +Because the Gospel of the Hebrews is not preserved, is not in the Canon, +it does not follow that its value was slight, its accuracy doubtful. Its +disappearance is due partly to the fact of its having been written in +Aramaic, but chiefly to that of its having been in use by an Aramaic‐ +speaking community which assumed first a schismatical, then a heretical +position, so that the disfavour which fell on the Nazarene body enveloped +and doomed its Gospel as well. + +The four Canonical Gospels owe their preservation to their having been in +use among those Christian communities which coalesced under the moulding +hands of St. John. Those parties which were reluctant to abandon their +peculiar features were looked upon with coldness, then aversion, lastly +abhorrence. They became more and more isolated, eccentric, prejudiced, +impracticable. Whilst the Church asserted her catholicity, organized her +constitution, established her canon, formulated her creed, adapted herself +to the flux of ideas, these narrow sects spent their petty lives in +accentuating their peculiarities till they grew into monstrosities; and +when they fell and disappeared, there fell and disappeared with them those +precious records of the Saviour’s words and works which they had +preserved. + +The Hebrew Gospel was closely related to the Gospel of St. Matthew; that +we know from the testimony of St. Jerome, who saw, copied and translated +it. That it was not identical with the Canonical first Gospel is also +certain. Sufficient fragments have been preserved to show that in many +points it was fuller, in some less complete, than the Greek Gospel of St. +Matthew. The two Gospels were twin sisters speaking different tongues. Was +the Greek of the first Gospel acquired, or was it original? This is a +point deserving of investigation before we fix the origin and determine +the construction of the Hebrew Gospel. + +According to a fragment of a lost work by Papias, written about the middle +of the second century, under the title of “Commentary on the Sayings of +the Lord,”(247) the apostle Matthew was the author of a collection of the +“sayings,” λόγια, of our blessed Lord. The passage has been already given, +but it is necessary to quote it again here: “Matthew wrote in the Hebrew +dialect the sayings, and every one interpreted them as best he was +able.”(248) These “logia” could only be, according to the signification of +the word (Rom. iii. 2; Heb. v. 12; Pet. iv. 11; Acts vii. 38), a +collection of the sayings of the Saviour that were regarded as oracular, +as “the words of God.” That they were the words of Jesus, follows from the +title given by Papias to his commentary, Λόγια κυριακὰ. + +This brief notice is sufficient to show that Matthew’s collection was not +the Gospel as it now stands. It was no collection of the acts, no +biography, of the Saviour; it was solely a collection of his discourses. + +This is made clearer by what Papias says in the same work on St. Mark. He +relates that the latter wrote not only what Jesus had _said_, but also +what he _did_;(249) whereas St. Matthew wrote only what had been +_said_.(250) + +The work of Matthew, therefore, contained no doings, πραχθέντα, but only +sayings, λεχθέντα, which were, according to Papias, written in Hebrew, +_i.e._ the vernacular Aramaic, and which were translated into Greek by +every one as best he was able. + +This notice of Papias is very ancient. The Bishop of Hierapolis is called +by Irenaeus “a very old man.”(251) and by the same writer is said to have +been “a friend of Polycarp,” and “one who had heard John.”(252) That this +John was the apostle is not certain. It was questioned by Eusebius in his +mention of the Prooemium of Papias. John the priest and John the apostle +were both at Ephesus, and both lived there at the close of the first +century. Some have thought the Apocalypse to have been the work of the +priest John, and not of the apostle. Others have supposed that there was +only one John. However this may be, it is certain that Papias lived at a +time when it was possible to obtain correct information relating to the +origin of the sacred books in use among the Christians. + +According to the Prooemium of Papias, which Eusebius has preserved, the +Bishop of Hierapolis had obtained his knowledge, not directly from the +apostles, nor from the apostle John, but from the mouths of men who had +companied with old priests and disciples of the apostles, and who had +related to him what Andrew, Peter, Philip, Thomas, James, John and other +disciples of the Lord had said (εἶπεν). Besides the testimony of these +priests, Papias appealed further to the evidence of Aristion and the +priest John, disciples of the Lord,(253) still alive and bearing testimony +when he wrote. “And,” says Papias, “I do not think that I derived so much +benefit from books as from the living voice of those that are still +surviving.”(254) + +Papias, therefore, had his information about the apostles second‐hand, +from those “who followed them about.” Nevertheless, his evidence is quite +trustworthy. He takes pains to inform us that he used great precaution to +obtain the truth about every particular he stated, and the means of +obtaining the truth were at his disposal. That Papias was a man “of a +limited comprehension”(255) does not affect the trustworthiness of his +statement. Eusebius thus designates him because he believed in the +Millennium; but so did most of the Christians of the first age, as well as +in the immediate second coming of Christ, till undeceived by events. + +The statement of Papias does not justify us in supposing that Matthew +wrote the Gospel in Hebrew, but only a collection of the logia, the +sayings of Jesus. Eusebius did not mistake the Sayings for the Gospel, for +he speaks separately of the Hebrew Gospel,(256) without connecting it in +any way with the testimony of Papias. + +According to Eusebius, Papias wrote his Commentary in five books.(257) It +is not improbable, therefore, that the “Logia” were broken into five parts +or grouped in five discourses, and that he wrote an explanation of each +discourse in a separate book or chapter. + +The statement of Papias, if it does not refer to the Gospel of St. Matthew +as it now stands, does refer to one of the constituent parts of that +Gospel, and does explain much that would be otherwise inexplicable. + +1. St. Matthew’s Gospel differs from St. Mark’s in that it contains long +discourses, sayings and parables, which are wanting or only given in a +brief form in the second Canonical Gospel. It is therefore probable that +in its composition were used the “Logia of the Lord,” written by Matthew. + +2. If the collection of “Sayings of the Lord” consisted, as has been +suggested, of five parts, then we find traces in the Canonical Matthew of +five groups of discourses, concluded by the same formulary: “And it came +to pass when Jesus had ended these sayings” (τοὺς λόγους τούτους), or +“parables,” vii. 28, xi. 1, xiii. 53,. xix. 1, xxvi. 1. It is not, +however, possible to restore all the “logia” to their primitive positions, +for they have been dispersed through the Canonical Gospel, and arranged in +connection with the events which called them forth. In the “Sayings of the +Lord” of Matthew, these events were not narrated; but all the sayings were +placed together, like the proverbs in the book of Solomon. + +3. The “Logia” of the Lord were written by Matthew in Hebrew, _i.e._ in +the vernacular Aramaic. If they have formed the groundwork, or a composite +part of the Canonical Gospel, we are likely to detect in the Greek some +traces of their origin. And this, in fact, we are able to do. + +α. In the first place, we have the introduction of Aramaic words, as Raka +(v. 22),(258) Mammon (vi. 22),(259) Gehenna (v. 22),(260) Amen (v. +18).(261) Many others might be cited, but these will suffice. + +β. Next, we have the use of illustrations which are only comprehensible by +Hebrews, as “One jot and one tittle shall in no wise fall.” The Ἰῶτα of +the Greek text is the Aramaic Jod (v. 18); but the “one tittle” is more +remarkable. In the Greek it is “one horn,” or “stroke.”(262) The idea is +taken from the Aramaic orthography. A stroke distinguishes one consonant +from another, as ח and ה from ד. With this the Greeks had nothing that +corresponded. + +γ. We find Hebraisms in great number in the discourses of our Lord given +by St. Matthew.(263) + +δ. We find mistranslations. The Greek Canonical text gives a wrong +meaning, or no meaning at all, through misunderstanding of the Aramaic. By +restoration of the Aramaic text we can rectify the translation. Thus: + +Matt. vii. 6, “Give not that which is holy to dogs, neither cast ye your +pearls before swine.” The word “holy,” τὸ ἅγιον, is a misinterpretation of +the Aramaic קרשא, a gold jewel for the ear, head or neck.(264) The +translator mistook the word for קורשא, or קרשא without ו “the holy.” The +sentence in the original therefore ran, “Give not a gold jewel to dogs, +neither cast pearls before swine.” + +Matt. v. 37, “Let your conversation be Yea, yea, Nay, nay.” This is +meaningless. But if we restore the construction in Aramaic we have יהןא +לכם הן הן, לאו לאו, and the meaning is, “In your conversation let your yea +be yea, and your nay be nay.” The yea, yea, and nay, nay, in the Hebrew +come together, and this misled the translator. St. James quotes the saying +rightly (v. 12), “Let your yea be yea, and your nay, nay; lest ye fall +into condemnation.” It is a form of a Rabbinic maxim, “The yea of the +righteous is yea, and their nay is nay.” It is an injunction to speak the +truth. + +We have therefore good grounds for our conjecture that St. Matthew’s +genuine “Sayings of the Lord” form a part of the Canonical Gospel. + +We have next to consider, Whence came the rest of the material, the record +of the “doings of the Lord,” which the compiler interwove with the +“Sayings”? + +We have tolerably convincing evidence that the compiler placed under +contribution both Aramaic and Greek collections. + +For the citations from the Old Testament are not taken exclusively from +the Hebrew Scriptures, nor from the Greek translation of the Seventy; but +some are taken from the Greek translation, and some are taken from the +Hebrew, or from a Syro‐Chaldaean Targum or Paraphrase, probably in use at +the time. + +Matt. i. 23, “A virgin shall be with child, and shall bring forth a son.” +This is quoted as a prophecy of the miraculous conception. But it is only +a prophecy in the version of the LXX., which renders the Hebrew word +παρθένος, “virgin.” The Hebrew word does not mean virgin exclusively, but +“a young woman.” We may therefore conclude that verses 22, 23, were +additions by the Greek compiler of the Gospel, unacquainted with the +original Hebrew text. + +Matt. ii. 15, “Out of Egypt have I called my son.” This is quoted +literally from the Hebrew text. That of the LXX. has, “Out of Egypt have I +called my children,” τὰ τέκνα. This made the saying of Hosea no prophecy +of our Lord; consequently he who inserted this reference can have known +only the Hebrew text, and not the Greek version. But in ii. 18, the +compiler follows the LXX. And again, ii. 23, “He shall be called a +Nazarene,” Ναζωραῖος. The Hebrew is כזר of which Ναζωραῖος is no +translation. The LXX. have Ναζιραῖος. The compiler was caught by the +similarity of sounds. + +Matt. iii. 3. Here the construction of the LXX. is followed, which unites +“in the wilderness” with “the voice of one crying.” The Hebrew was +therefore not known by the compiler. + +Matt. iv. 15. Here the LXX. is not followed, for the word γῆ is used in +place of χώρα. The quotation is not, moreover, taken exactly from Isaiah, +but apparently from a Targum. + +Matt. viii. 17. This quotation is nearer the original Hebrew than the +rendering of the LXX. + +Matt. xii. 18‐21. In this citation we have an incorrect rendering of the +Hebrew לתורתו “at his teaching,” made by the LXX. “in his name,” adopted +without hesitation by the compiler. He also accepts the erroneous +rendering of “islands,” made “nation,” “Gentiles,” by the LXX. + +But, on the other hand, “till he send forth judgment unto victory,” is +taken from neither the original Hebrew nor from the LXX., and is probably +derived from a Targum. + +Thus in this passage we have apparently a combination of two somewhat +similar accounts—the one in Greek, the other in Aramaic. + +Matt. xiii. 35. This also is a compound text. The first half is from the +LXX., but the second member is from a Hebrew Targum. + +Matt. xxvii. 3. In the Hebrew, the field is not a “potter’s,” nor is it in +the LXX., who use χωνευτήριον “the smelting‐furnace.” The word in the +Hebrew signifies “treasury.” The composer of the Gospel, therefore must +have quoted from a Targum, and been ignorant both of the genuine Hebrew +Scriptures and of the Greek translation of the Seventy. + +These instances are enough to show that the material used for the +compilation of the first Canonical Gospel was very various; that the +author had at his disposal matter in both Aramaic and Greek. + +We shall find, on looking further, that he inserted two narratives of the +same event in his Gospel in different places, if they differed slightly +from one another, when coming to him from different sources. + +The following are parallel passages: + +iv. 23 And Jesus went about ix. 35 And Jesus went about +all Galilee, teaching in their all the cities and villages, +synagogues, and preaching the teaching in their synagogues, +gospel of the kingdom, and and preaching the gospel of +healing all manner of sickness the kingdom, and healing every +and all manner of disease sickness and every disease +among the people. among the people. +v. 29 And if thy right eye xviii. 9 And if thine eye +offend thee, pluck it out, and offend thee, pluck it out, and +cast it from thee: for it is cast it from thee: it is +profitable for thee that one better for thee to enter into +of thy members should perish, life with one eye, rather than +and not that thy whole body having two eyes to be cast +should be cast into hell. into hell fire. +30 And if thy right hand 8 Wherefore if thy hand or thy +offend thee, cut it off, and foot offend thee, cut them +cast it from thee: for it is off, and cast them from thee: +profitable for thee that one it is better for thee to enter +of thy members should perish, into life halt or maimed, +and not that thy whole body rather than having two hands +should be cast into hell. or two feet to be cast into + everlasting fire. +32 But I say unto you, That xix. 9 And I say unto you, +whosoever shall put away his Whosoever shall put away his +wife, saving for the cause of wife, except it be for +fornication, causeth her to fornication, and shall marry +commit adultery: and whosoever another, committeth adultery: +shall marry her that is and whoso marrieth her which +divorced committeth adultery. is put away doth commit + adultery. +vi. 14 For if ye forgive men xviii. 35 So likewise shall my +their trespasses, your heavenly Father do also unto +heavenly Father will also you, if ye from your hearts +forgive you: forgive not every one his + brother their trespasses. +15 But if ye forgive not men +their trespasses, neither will +your Father forgive your +trespasses. +vii. 16 Ye shall know them by xii. 33 Either make the tree +their fruits. Do men gather good, and his fruit good; or +grapes of thorns, or figs of else make the tree corrupt, +thistles? and his fruit corrupt: for the + tree is known by his fruit. +17 Even so every good tree +bringeth forth good fruit; but +a corrupt tree bringeth forth +evil fruit. +18 A good tree cannot bring +forth evil fruit, neither can +a corrupt tree bring forth +good fruit. +ix. 13 But go ye and learn what this meaneth, I will have +what that meaneth, I will have mercy, and not sacrifice. +mercy, and not sacrifice. +ix. 34 But the Pharisees said, xii. 24 But when the Pharisees +He casteth out devils through heard it, they said, This +the prince of the devils. fellow doth not cast out + devils, but by Beelzebub the + prince of the devils. +x. 15 Verily I say unto you, xi. 24. But I say unto you, +It shall be more tolerable for That it shall be more +the land of Sodom and Gomorrha tolerable for the land of +in the day of judgment, than Sodom in the day of judgment, +for that city. than for thee. +17 But beware of men: for they xxiv. 9 Then shall they +will deliver you up to the deliver you up to be +councils, and they will afflicted, and shall kill you: +scourge you in their and ye shall be hated of all +synagogues; nations for my name’s sake. +22 And ye shall be hated of +all men for my name’s sake. +xii. 39 But he answered and xvi. 4 A wicked and adulterous +said unto them, An evil and generation seeketh after a +adulterous generation seeketh sign; and there shall no sign +after a sign; and there shall be given unto it, but the sign +no sign be given to it; but of the prophet Jonas. +the sign of the prophet Jonas. +xiii.12 For whosoever hath, to xxv. 29 For unto every one +him shall be given, and he that hath shall be given, and +shall have more abundance: but he shall have abundance: but +whosoever hath not, from him from him that hath not shall +shall be taken away even that be taken away even that which +he hath. he hath. +xiv. 5 And when he would have xxi. 26 But if we shall say, +put him to death, he feared Of men; we fear the people; +the multitude, because they for all hold John as a +counted him as a prophet. prophet. +xvi. 19 And I will give unto xviii. 18 Verily I say unto +thee the keys of the kingdom you, Whatsoever ye shall bind +of heaven: and whatsoever thou on earth shall be bound in +shalt bind on earth shall be heaven: and whatsoever ye +bound in heaven: and shall loose on earth shall be +whatsoever thou shalt loose on loosed in heaven. +earth shall be loosed in +heaven. +xvii. 20 And Jesus said unto xxi. 21 Jesus answered and +them, Because of your said unto them, Verily I say +unbelief: for verily I say unto you, If ye have faith and +unto you, If ye have faith as doubt not, ye shall not only +a grain of mustard seed, ye do this which is done to the +shall say unto this mountain, fig tree, but also if ye shall +Remove hence to yonder place; say unto this mountain, Be +and it shall remove; and thou removed, and be thou cast +nothing shall be impossible into the sea; it shall be +unto you. done. +xxiv. 11 And many false xxiv. 24 For there shall arise +prophets shall rise, and shall false Christs, and false +deceive many. prophets and shall shew great + signs and wonders: insomuch + that, if it were possible, + they should deceive the very + elect. +xxiv. 23 Then if any man shall xxiv. 26 Wherefore if they +say unto you, Lo, here is shall say unto you, Behold, he +Christ, or there; believe it is in the desert, go not +not. forth: behold, he is in the + secret chamber; believe it + not. + +The existence in the first Canonical Gospel of these duplicate passages +proves that the editor of it in its present form made use of materials +from different sources, which he worked together into a complete whole. +And these duplicate passages are the more remarkable, because, where his +memory does not fail him, he takes pains to avoid repetition. + +It would seem therefore plain that the compiler of St. Matthew’s Gospel +made use of, first, a Collection of the Sayings of the Lord, of undoubted +genuineness, drawn up by St. Matthew; second, of two or more Collections +of the Sayings and Doings of the Lord, also, no doubt, genuine, but not +necessarily by St. Matthew. + +One of these sources was made use of also by St. Mark in the composition +of his Gospel. + +According to the testimony of Papias: + + + “John the Priest said this: Mark being the interpreter of Peter, + whatsoever he recorded he wrote with great accuracy, but not, + however, in the order in which it was spoken or done by our Lord, + for he neither heard nor followed our Lord, but, as before said, + he was in company with Peter, who gave him such instruction as + occasion called forth, but did not study to give a history of our + Lord’s discourses; wherefore Mark has not erred in anything, by + writing this and that as he has remembered them; for he was + carefully attentive to one thing, not to pass by anything that he + heard, nor to state anything falsely in these accounts.”(265) + + +It has been often asked and disputed, whether this statement applies to +the Gospel of St. Mark received by the Church into her sacred canon. + +It can hardly be denied that the Canonical Gospel of Mark does answer in +every particular to the description of its composition by John the Priest. +John gives five characteristics to the work of Mark: + +1. A striving after accuracy.(266) + +2. Want of chronological succession in his narrative, which had rather the +character of a string of anecdotes and sayings than of a biography.(267) + +3. It was composed of records of both the sayings and the _doings_ of +Jesus.(268) + +4. It was no syntax of sayings (σύνταξις λογίων), like the work of +Matthew.(269) + +5. It was the composition of a companion of Peter.(270) + +These characteristic features of the work of Mark agree with the Mark +Gospel, some of the special features of which are: + +1. Want of order: it is made up of a string of episodes and anecdotes, and +of sayings manifestly unconnected. + +2. The order of events is wholly different from that in Matthew, Luke and +John. + +3. Both the sayings and the doings of Jesus are related in it. + +4. It contains no long discourses, like the Gospel of St. Matthew, +arranged in systematic order. + +5. It contains many incidents which point to St. Peter as the authority +for them, and recall his preaching. + +To this belong—the manner in which the Gospel opens with the baptism of +John, just as St. Peter’s address (Acts x. 37‐41) begins with that event +also; the many little incidents mentioned which give token of having been +related by an eye‐witness, and in which the narrative of St. Matthew is +deficient.(271) St. Mark’s Gospel is also rich in indications of the +feelings of the people toward Jesus, such as an eye‐witness must have +observed,(272) and of notices of movements of the body—small significant +acts, which could not escape one present who described what he had +seen.(273) + +That the composer of St. Matthew’s Gospel made use of the material out of +which St. Mark compiled his, that is, of the memorabilia of St. Peter, is +evident. Whole passages of St. Mark’s Gospel occur word for word, or +nearly so, in the Gospel of St. Matthew.(274) + +Moreover, it is apparent that sometimes the author of St. Matthew’s Gospel +misunderstood the text. A few instances must suffice here. + +Mark ii. 18: “And the disciples of John and of the Pharisees were fasting. +And they came to him and said to him, Why do the disciples of John, and +the disciples of the Pharisees, fast, and thy disciples fast not?” It is +clear that it was then a fasting season, which the disciples of Jesus were +not observing. The “they” who came to him does not mean “the disciples of +John and of the Pharisees,” but certain other persons. Καὶ ἔρχονται is so +used in St. Mark’s Gospel in several places, like the French “on venait.” + +But the compiler of St. Matthew’s Gospel did not understand this use of +the verb without a subject expressed, and he made “the disciples of John” +ask the question. + +Mark vi. 10: Ὅπου ἂν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἄν ἐξέλθητε +ἐκεῖθεν. That is, “Wherever (_i.e._ in whatsoever town or village) ye +enter into a house, therein remain (i.e. in that house) till ye go away +thence (_i.e._ from that city or village).” By leaving out the word +_house_, Matthew loses the sense of the command (x. 11), “Into whatsoever +town or village ye enter—remain in it till ye go out of it.” + +Mark vii. 27, 28. The Lord answers the Syro‐Phoenician woman, “Let the +children first be filled: for it is not meet to take the children’s bread, +and to cast it unto the dogs.” The woman answers, “Yes, Lord; yet the dogs +under the table eat of the children’s crumbs.” The meaning is, God gives +His grace and mercy first to the Jews (the children); and this must not be +taken from the Jews to be given to the heathen (the dogs). True, answers +the woman; but the heathen do partake of the blessings that overflow from +the portion of the Jews. + +But the so‐called Matthew did not catch the signification, and the point +is lost in his version (xv. 27). He makes the woman answer, “The dogs eat +of the crumbs which fall from _their masters’_ table.” + +Mark x. 13. According to St. Mark, parents brought their children to +Christ, probably with some superstitious idea, to be touched. This +offended the disciples. “They rebuked those that brought them.” But Jesus +was displeased, and said to the disciples, “Suffer the little children to +come unto me.” And instead of fulfilling the superstitious wishes of the +parents, he took the children in his arms and blessed them. But the text +used by St. Matthew’s compilator was probably defective at the end of +verse 13, and ended, “and his disciples rebuked....” The compiler +therefore completed it with αὐτοῖς instead of τοῖς προσφέρουσιν, and then +misunderstood verse 14, and applied the ἄφετε differently: “Let go the +children, and do not hinder them from coming to me.” In St. Mark, the +disciples rebuke the parents; in St. Matthew, they rebuke the children, +and intercept them on their way to Christ. + +Mark xii. 8: “They slew him and cast him out,” _i.e._ cast out the dead +body. The compiler of St. Matthew’s Gospel did not see this. He could not +understand how that the son was killed and then cast out of the vineyard; +so he altered the order into, “They cast him out and slew him” (xxi. +38).(275) + +Examples might be multiplied, but these must suffice. If I am not +mistaken, they go far to prove that the author of St. Matthew’s Gospel +used the material, or some of the material, out of which St. Mark’s Gospel +was composed. + +But there are also other proofs. The text of St. Mark has been taken into +that of St. Matthew’s Gospel, but not without some changes, corrections +which the compiler made, thinking the words of the text in his hands were +redundant, vulgar, or not sufficiently explicit. + +Thus Mark i. 5: “The whole Jewish land and all they of Jerusalem,” he +changed into, “Jerusalem and all Judaea.” + +Mark i. 12: “The Spirit driveth,” ἐκβάλλει, he softened into “led,” +ἀνήχθη. + +Mark iii. 4: “He saith, Is it lawful to do good on the Sabbath‐days, or to +do evil?” In St. Matthew’s Gospel, before performing a miracle, Christ +argues the necessity of showing mercy on the Sabbath‐day, and supplies +what is wanting in St. Mark—the conclusion, “Wherefore it is lawful to do +well on the Sabbath‐days” (xii. 12). + +Mark iv. 12: “That seeing they might not see, and hearing they might not +hear.” This seemed harsh to the compiler of St. Matthew. It was as if +unbelief and blindness were fatally imposed by God on men. He therefore +alters the tenor of the passage, and attributes the blindness of the +people, and their incapability of understanding, to their own grossness of +heart (xiii. 14, 15). + +Mark v. 37: “The ship was freighted,” in St. Matthew, is altered into, +“the ship was covered” with the waves (viii. 34). + +Mark vi. 9 “Money in the girdle,” changed into, “money in the girdles” (x. +9). + +Mark ix. 42: “A millstone were put on his neck,” changed to, “were hung +about his neck” (xviii. 6). + +Mark x. 17: “Sell all thou hast;” Matt. xix. 21, “all thy possessions.” + +Mark xii. 30: “He took a woman;” Matt. xxii. 25, “he married.” + +But if it be evident that the author of St. Matthew’s Gospel laid under +contribution the material used by St. Mark, it is also clear that he did +not use St. Mark’s Gospel as it stands. He had the fragmentary memorabilia +of which it was made up, or a large number of them, but unarranged. He +sorted them and wove them in with the “Logia” written by St. Matthew, and +_afterwards_, independently, without knowledge, probably, of what had been +done by the compiler of the first Gospel, St. Mark compiled his. Thus St. +Matthew’s is the first Gospel in order of composition, though much of the +material of St. Mark’s Gospel was written and in circulation first. + +This will appear when we see how independently of one another the compiler +of St. Matthew and St. Mark arrange their “memorabilia.” + +It is unnecessary to do more to illustrate this than to take the contents +of Matt. iv.—xiii. + +According to St. Matthew, after the Sermon on the Mount, Christ heals the +leper, then enters Capernaum, where he receives the prayer of the +centurion, and forthwith enters into Peter’s house, where he cures the +mother‐in‐law, and the same night crosses the sea. + +But according to St. Mark, Christ cast out the unclean spirit in the +synagogue at Capernaum, then healed Peter’s wife’s mother, and, not the +same night but long after, crossed the sea. On his return he went through +the villages preaching, and then healed the leper. + +The accounts are the same, but the order is altogether different. The +deutero‐Matthew must have had the material used by Mark under his eye, for +he adopts it into his narrative; but he cannot have had St. Mark’s Gospel, +or he would not have so violently disturbed the order of events. + +The compiler has been guilty of an inaccuracy in the use of “Gergesenes” +instead of Gadarenes. St. Mark is right. Gadara was situated near the +river Hieromax, east of the Sea of Galilee, over against Scythopolis and +Tiberias, and capital of Peraea. This agrees exactly with what is said in +the Gospels of the miracle performed in the “country of the Gadarenes.” +The swine rushed violently down a steep place and perished in the lake. +Jesus had come from the N.W. shore of the Sea to Gadara in the S.E. But +the country of the Gergesenes can hardly be the same as that of the +Gadarenes. Gerasa, the capital, was on the Jabbok, some days’ journey +distant from the lake. The deutero‐Matthew was therefore ignorant of the +topography of the neighbourhood whence Levi, that is Matthew, was called. + +St. Mark says that Christ healed one demoniac in the synagogue of +Capernaum, then crossed the lake, and healed the second in Gadara. But St. +Matthew, or rather the Greek compiler of St. Matthew’s Gospel, has fused +these two events into one, and makes Christ heal both possessed men in the +country of the Gergesenes. In like manner we have twice the healing of two +blind men (ix. 27 and xx. 30), whereas the other evangelists know of only +single blind men being healed on both occasions. How comes this? The +compiler had two accounts of each miracle of healing the blind, slightly +varying. He thought they referred to the same occasion, but to different +persons, and therefore made Christ heal two men, whereas he had given +sight to but one. + +In the former case the compiler had not such a circumstantial account of +the restoration to sound mind of the demoniac in the synagogue as St. Mark +had received from St. Peter. He knew only that on the occasion of Christ’s +visit to the Sea of Tiberias he had recovered two men who were possessed, +and so he made the healing of both take place simultaneously at the same +spot. + +An equally remarkable instance of the fact that St. Matthew’s Gospel was +made up of fragmentary “recollections” by various eye‐witnesses, is that +of the dumb man possessed with a devil, in ix. 32. At Capernaum, after +having restored Jairus’ daughter to life and healed the two blind men, the +same day the dumb man is brought to him. The devil is cast out, the dumb +speaks, and the Pharisees say, “He casteth out devils through the prince +of the devils.” + +This is exactly the same account which has been used by St. Luke (xi. 14). +But in xii. 22 we have the same incident over again. There is brought unto +Christ one possessed with a devil, blind and dumb; him Christ heals; +whereupon the Pharisees say, “This fellow doth not cast out devils but by +Beelzebub the prince of the devils.” Then follows the solemn warning +against blasphemy. + +It is clear that the Greek compiler of St. Matthew’s Gospel must have had +two independent accounts of this miracle, one with the warning against +blasphemy appended to it, the other without. He gives both accounts, one +as occurring at Capernaum, the other much later, after Jesus had gone +about Galilee preaching, and the Pharisees had conspired against him. + +St. Matthew says that after the healing of Peter’s wife’s mother, Jesus, +that same evening, cured many sick, and in the night crossed to the +country of the Gergesenes. But St. Mark says that he remained that night +at Capernaum, and rose early next morning before day, and went into a +solitary place. According to him, this crossing over the sea did not occur +till long after. + +The following table will show how remarkably discordant is the arrangement +of events in the two evangels. The order of succession differs, but not +the events and teaching recorded; surely a proof that both writers +composed these Gospels out of similar but fragmentary accounts available +to both. The following table will show this disagreement at a glance. + +ST. MATTHEW. ST. MARK. +(At Capernaum), iv. 13. (At Capernaum), i. 21. +1. Goes about preaching in the Heals man with unclean spirit +villages of Galilee (23), 1. (23‐28). +2. Sermon on the Mount 5. Peter’s mother‐in‐law +(v.‐vii.). healed (30, 31). +3. Leper cleansed (viii. 2‐4). 6. At even heals the sick + (32‐34). +4. Centurion’s servant healed +(5‐13). +5. Peter’s wife’s mother Next day rises early and goes +healed (14, 15). into a solitary place (35‐37). + (Leaves Capernaum). +6. At even cures the sick 1. Goes about the villages of +(16). Galilee (38‐39). +7. Same night crosses the sea 3. Heals the leper (40, 41). +(18‐27). +(In the country of (Outside the town of +Gergesenes). Capernaum), 45. +8. Heals two demoniacs +(28‐39). +(Returns to Capernaum), ix. 1. (Returns to Capernaum), ii. 1. +9. Sick of the palsy healed 9. Sick of the palsy healed +(2‐8). (2‐13). +10. Calls Matthew (9). +11. Hemorrhitess cured 10. Levi called (14). +(20‐22). +12. Jairus’ daughter restored 19. Plucks the ears of corn +(18‐26). (23‐28). +13. Two blind men healed 20. Heals the withered hand +(27‐30). (iii. 1‐5). +14. Dumb man healed (32, 33). 21. Consultation against + Jesus (6). (Leaves Capernaum), + 7. +15. Warning against blasphemy 6. Heals many sick (10‐12). +(34). +(Goes about Galilee), 35 and Goes into a mountain and +xi. 1. +16. Sends out the Twelve (x). chooses the Twelve (13‐19). +(Probably at Capernaum). 15, 23. The Pharisees + blaspheme; +17. John’s disciples come to warning against blasphemy +him (xi. 2‐6). (22‐30). +18. Denunciation of cities of 24. Mother and brethren seek +Galilee (20‐24). him (31‐35). +19. Plucks the ears of com 25. Teaches from the ship; +(xii. 1‐9). parable of the sower (iv. + 1‐20). +20. Heals the withered hand 7. Crosses the lake in a storm +(10‐13). (35‐41). +21. Consultation against Jesus (In the country of Gadarenes). +(14). +(Leaves Capernaum), 15. 8. Heals the demoniac (v. + 1‐20). +22. Heals deaf and dumb man (Returns to Capernaum), 21. +(22). +23. Denunciation of blasphemy 11. Hemorrhitess healed +(24‐32). (25‐34). + 12. Jairus’ daughter restored + (22‐43). +24. Mother and brethren seek 16. Sends out the Twelve (vi. +Jesus (46‐50). 7‐13). +25. Teaches from the ship; +parable of sower (xiii. 1‐12). +(Returns to his own country), +53. + +The order in St. Luke is again different. Jesus calls Levi, chooses the +Twelve, preaches the sermon on the plain, heals the Centurion’s servant, +goes then from place to place preaching. Then occurs the storm on the +lake, and after having healed the demoniac Jesus returns to Capernaum, +cures the woman with the bloody flux, raises Jairus’ daughter and sends +out the Twelve. + +In the Gospel of St. Mark, the parable of the sower is spoken on “the same +day” on which, in the evening, Jesus crosses the lake in a storm. + +In the Gospel of St. Matthew, this parable is spoken long after, on “the +same day” as his mother and brethren seek him, and this is after he has +been in the country of the Gadarenes, has returned to Capernaum, gone +about Galilee preaching, come back again to Capernaum, but has been driven +away again by the conspiracy of the Pharisees. + +It would appear from an examination of the two Gospels that articles 23, +24 and 25 composed one document, for both St. Matthew and St. Mark used it +as it is, in a block, only they differ as to where to build it in. + +19, 20 and 21 formed another block of Apostolic Memorabilia, and was built +in by the deutero‐Matthew in one place and by St. Mark in another. 5 and +6, and again 9 and 10, were smaller compound recollections which the +compiler of St. Matthew’s Gospel and St. Mark obtained in their concrete +forms. On the other hand, 3 and 16 formed recollections consisting of but +one member, and are thrust into the narrative where the two compilers +severally thought most suitable. We are therefore led by the comparison of +the order in which events in our Lord’s life are related by St. Matthew +and St. Mark, to the conclusion, that the author of the first Gospel as it +stands had not St. Mark’s Gospel in its complete form before him when he +composed his record. + +We have yet another proof that this was so. + +St. Matthew’s Gospel is not so full in its account of some incidents in +our Lord’s life as is the Gospel of St. Mark. + +The compiler of the first Gospel has shown throughout his work the +greatest anxiety to insert every particular he could gather relating to +the doings and sayings of Jesus. This has led him into introducing the +same event or saying over a second time if he found more than one version +of it. Had he all the material collected in St. Mark’s Gospel at his +disposal, he would not have omitted any of it. + +But we do not find in St. Matthew’s Gospel the following passages: + +Mark iv. 26‐29, the parable of the seed springing up, a type of the growth +of the Gospel without further labour to the minister than that of +spreading it abroad. The meaning of this parable is different from that in +Matt. xii. 24‐30, and therefore the two parables are not to be regarded as +identical. + +Mark viii. 22‐26. By omitting the narrative of what took place at +Bethsaida, an apparent gap occurs in the account of St. Matthew after xvi. +4‐12. The journey across the sea leads one to expect that Christ and his +disciples will land somewhere on the coast. But Matthew, without any +mention of a landing at Bethsaida, translates Jesus and the apostolic band +to Caesarea Philippi. But in Mark, Jesus and his disciples land at +Bethsaida, and after having performed a miracle of healing there on a +blind man—a miracle, the particulars of which are very full and +interesting—they go on foot to Caesarea Philippi (viii. 27). That the +compiler of the first Gospel should have left this incident out +deliberately is not credible. + +Mark ix. 38, 39. In St. Matthew’s collection of the Logia of our Lord +there existed probably the saying of Christ, “He that is not with me is +against me” (Matt. xii. 30). St. Mark narrates the circumstances which +called forth this remark. But the deutero‐Matthew evidently did not know +of these circumstances; he therefore leaves the saying in his record +without explanation.(276) + +Mark xii. 41‐44. The beautiful story of the poor widow throwing her two +mites into the treasury, and our blessed Lord’s commendation of her +charity, is not to be found in St. Matthew’s Gospel. Is it possible that +he could have omitted such an exquisite anecdote had he possessed it? + +Mark xiv. 51, 52. The account of the young man following, having the linen +cloth cast about his naked body, who, when caught, left the linen cloth in +the hands of his captors and ran off naked—an account which so +unmistakably exhibits the narrative to have been the record of some eye‐ +witness of the scene, is omitted in St. Matthew. On this no stress, +however, can be laid. The deutero‐Matthew may have thought the incident +too unimportant to be mentioned. + +Enough has been said to show conclusively that the deutero‐Matthew, if we +may so term the compiler of the first Canonical Gospel, had not St. Mark’s +Gospel before him when he wrote his own, that he did not cut up the Gospel +of Mark, and work the shreds into his own web. + +Both Gospels are mosaics, composed in the same way. But the Gospel of St. +Mark was composed only of the “recollections” of St. Peter, whereas that +of St. Matthew was more composite. Some of the pieces which were used by +Mark were used also by the deutero‐Matthew. This is patent: how it was so +needs explanation. + +It is probable that when the apostles founded churches, their instructions +on the sayings and doings of Jesus were taken down, and in the absence of +the apostles were read by the president of the congregation. The Epistles +which they sent were, we know, so read,(277) and were handed on from one +church to another.(278) But what was far more precious to the early +believers than any letters of the apostles about the regulation of +controversies, were their recollections of the Lord, their Memorabilia, as +Justin calls them. The earliest records show us the Gospels read at the +celebration of the Eucharist.(279) The ancient Gospels were not divided +into chapters, but into the portions read on Sundays and festivals, like +our “Church Services.” Thus the Peschito version in use in the Syrian +churches was divided in this manner: “Fifth day of the week of the +Candidates” (Matt. ix. 5‐17), “For the commemoration of the Dead” (18‐26), +“Friday in the fifth week in the Fast” (27‐38), “For the commemoration of +the Holy Apostles” (36‐38, x. 1‐15), “For the commemoration of Martyrs” +(16‐33), “Lesson for the Dead” (34‐42), “Oblation for the beheading of +John” (xi. 1‐15), “Second day in the third week of the Fast” (16‐24). + +To these fragmentary records St. Luke alludes when he says that “many had +taken in hand to arrange in a consecutive account (ἀνατάξασθαι διήγησιν) +those things which were most fully believed” amongst the faithful. These +he “traced up from the beginning accurately one after another” +(παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς). Here we have clearly the +existence of records disconnected originally, which many strung together +in consecutive order, and St. Luke takes pains, as he tells us, to make +this order chronological. + +Some Churches had certain Memorabilia, others had a different set. That of +Antioch had the recollections of St. Peter, that of Jerusalem the +recollections of St. James, St. Simeon and St. Jude. St. Luke indicates +the source whence he drew his account of the nativity and early years of +the Lord,—the recollections of St. Mary, the Virgin Mother, communicated +to him orally. He speaks of the Blessed Virgin as keeping the things that +happened in her heart and pondering on them.(280) Another time it is +contemporaries, Mary certainly included.(281) On both occasions it is in +reference to events connected with our Lord’s infancy. Why did he thus +insist on her having taken pains to remember these things? Surely to show +whence he drew his information. He narrates these events on the testimony +of her word; and her word is to be relied on; for these things, he assures +us, were deeply impressed on her memory. + +The “Memorabilia” in use in the different Churches founded by the apostles +would probably be strung together in such order as they were generally +read. How early the Church began to have a regulated order of seasons, an +ecclesiastical year, cannot be ascertained with certainty; but every +consideration leads us to suspect that it grew up simultaneously with the +constitution of the Church. With the Church of the Hebrews this was +unquestionably the case. The Jews who believed had grown up under a system +of fasts and festivals in regular series, and, as we know, they observed +these even after they were believers in Christ. Paul, who broke with the +Law in so many points, did not venture to dispense with its sacred cycle +of festivals. He hasted to Jerusalem to attend the feast of +Pentecost.(282) At Ephesus, even, he observed it.(283) St. Jerome assures +us that Lent was instituted by the apostles.(284) The Apostolic +Constitutions order the observance of the Sabbath, the Lord’s‐day, +Pentecost, Christmas, Epiphany, the days of the Apostles, that of St. +Stephen, and the anniversaries of the Martyrs.(285) Indeed, the observance +of the Lord’s‐day, instituted probably by St. Paul, involves the principle +which would include all other sacred commemorations; for if one day was to +be set apart as a memorial of the resurrection, it is probable that others +would be observed in memory of the nativity, the passion, the ascension, +&c. + +As early as there was any sort of ecclesiastical year observed, so early +would the “Memorabilia” of the apostles be arranged as appropriate to +these seasons. But such an arrangement would not be chronological; +therefore many took in hand, as St. Luke tells us, to correct this, and he +took special care to give the succession of events as they occurred, not +as they were read, by obtaining information from the best sources +available. + +It is probable that the “Recollections” of St. Peter, written in +disjointed notes by St. Mark, were in circulation through many Churches +before St. Mark composed his Gospel out of them. From Antioch to Rome they +were read at the celebration of the divine mysteries; and some of them, +found in the Churches of Asia Minor, have been taken by St. Luke into his +Gospel. Others circulating in Palestine were in the hands of the deutero‐ +Matthew, and grafted into his compilation. But as St. Luke, St. Mark, and +the composer of the first Gospel, acted independently, their chronological +sequences differ. Their Gospels are three kaleidoscopic groups of the same +pieces.(286) + +Had St. Matthew any other part in the composition of the first Canonical +Gospel than contributing to it his “Syntax of the Lord’s Sayings”? Of that +we can say nothing for certain. It is possible enough that many of the +“doings” of Jesus contained in the Gospel may be memorabilia of St. +Matthew, circulating in _anecdota_. + +A critical examination of St. Matthew’s Gospel reveals _four_ sources +whence it was drawn, three threads of different texture woven into one. +These are: + +1. The “Memorabilia” of St. Peter, used afterwards by St. Mark. These the +compiler of the first Gospel attached mechanically to the rest of his +material by such formularies as “in those days,” “at that time,” “then,” +“after that,” “when he had said these things.” + +2. The “Logia of the Lord,” composed by St. Matthew. + +3. Another series of sayings and doings, from which the following passages +were derived: iii. 7‐10, 12, iv. 3‐11, viii. 19‐22, ix. 27, 32‐34, xi. +2‐19. Some of these were afterwards used by St. Luke.(287) Were these by +St. Matthew? It is possible. + +4. To the fourth category belong chapters i. and ii., iii. 3, xiv. 15, the +redaction of iv. 12, 13, 14, 15, v. 1, 2, 19, vii. 22, 23, viii. 12, 17, +x. 5, 6, xi. 2, xii. 17‐21, xiii. 35‐43, 49, 50, the redaction of xiv. +13_a_, xiv. 28‐31, xv. 24, xvii. 24_b_‐27, xix. 17_a_, 19_b_, 28, xx. 16, +xxi. 2, 7, xxi. 4, 5, xxiii. 10, 13, 15, 23, 25, 27, 29, 35, the redaction +of xxiv. 3, 20, 51_b_, xxv. 30_b_, xxvi. 2, 15, 25, xxvii. 51‐53, xxvii. +62‐66, xxviii. 1_a_, 2‐4, 8, 9, 11‐15. + +Was this taken from a collection of the recollections of St. Matthew, and +the series 3 from another set of Apostolic Memorabilia? That it is not +possible to decide. + +Into the reasons which have led to this separation of the component parts +3, 4, the peculiarities of diction which serve to distinguish them, we +cannot enter here; it would draw us too far from the main object of our +inquiry.(288) + +The theory that the Synoptical Gospels were composed of various +disconnected materials, variously united into consecutive biographies, was +accepted by Bishop Marsh, and it is the only theory which relieves the +theologian from the unsatisfactory obligation of making “harmonies” of the +Gospels. If we adopt the received popular conception of the composition of +the Synoptical Gospels, we are driven to desperate shifts to fit them +together, to reconcile their discrepancies. + +The difficulty, the impossibility, of effecting such a harmony of the +statements of the evangelists was felt by the early Christian writers. +Origen says that the attempt to reconcile them made him giddy. Among the +writings of Tatian was a Diatessaron or harmony of the Gospels. Eusebius +adventured on an explanation, “of the discords of the Evangelists.” St. +Ambrose exercised his pen on a concordance of St. Matthew with St. Luke; +St. Augustine wrote “De consensu Evangelistarum,” and in his effort to +force them into agreement was driven to strange suppositions—as that when +our Lord went through Jericho there was a blind man by the road‐side +leading into the city, and another by the road‐side leading out of it, and +that both were healed under very similar circumstances. + +Apollinaris, in the famous controversy about Easter, declared that it was +irreconcilable with the Law that Christ should have suffered on the great +feast‐day, as related by St. Matthew, but that the Gospels disagreed among +themselves on the day upon which he suffered.(289) The great Gerson sought +to remove the difficulties in a “Concordance of the Evangelists,” or +“Monotessaron.” + +Such an admission as that the Synoptical Gospels were composed in the +manner I have pointed out, in no way affects their incomparable value. +They exhibit to us as in a mirror what the apostles taught and what their +disciples believed. Faith does not depend on the chronological sequence of +events, but on the verity of those events. “See!” exclaimed St. +Chrysostom, “how through the contradictions in the evangelical history in +minor particulars, the truth of the main facts transpires, and the +trustworthiness of the authors is made manifest!” + +In everything, both human and divine, there is an union of infallibility +in that which is of supreme importance, and of fallibility in that which +concerns not salvation. The lenses through which the light of the world +shone to remote ages were human scribes liable to error. Θεῖα πάντα καὶ +ἀνθρώπινα πάντα, was the motto Tholuck inscribed on his copy of the Sacred +Oracles. + +Having established the origin of the Gospel of St. Matthew, we are able +now to see our way to establishing that of the Gospel of the Twelve, or +Gospel of the Hebrews. + +No doubt it also was a mosaic made out of the same materials as the Gospel +of St. Matthew. There subsisted side by side in Palestine a Greek‐speaking +and an Aramaic‐speaking community of Christians, the one composed of +proselytes from among the Gentiles, the other of converts from among the +Jews. This Gentile Church in Palestine was scarcely influenced by St. +Paul; it was under the rule of St. Peter, and therefore was more united to +the Church at Jerusalem in habits of thought, in religious customs, in +reverence for the Law, than the Churches of “Asia” and Greece. There was +no antagonism between them. There was, on the contrary, close intercourse +and mutual sympathy. + +Each community, probably, had its own copies of Apostolic Memorabilia, not +identical, but similar. Some of the “recollections” were perhaps written +only in Aramaic, or only in Greek, so that the collection of one community +may have been more complete in some particulars than the collection of the +other. The necessity to consolidate these Memorabilia into a consecutive +narrative became obvious to both communities, and each composed “in order” +the scraps of record of our Lord’s sayings and doings they possessed and +read in their sacred mysteries. St. Matthew’s “Logia of the Lord” was used +in the compilation of the Hebrew Gospel; one of the translations of it, +which, according to Papias, were numerous, formed the basis also of the +Greek Gospel. + +The material used by both communities, the motive actuating both +communities, were the same; the results were consequently similar. That +they were not absolutely identical was the consequence of their having +been compiled independently. + +Thus the resemblance was sufficient to make St. Jerome suppose the Hebrew +Gospel to be the same as the Greek first Gospel; nevertheless, the +differences were as great as has been pointed out in the preceding pages. + + + + +II. The Clementine Gospel. + + +We have now considered all the fragments of the Gospel of the Hebrews that +have been preserved to us in the writings of Justin Martyr, Origen, Jerome +and Epiphanius. + +But there is another storehouse of texts and references to a Gospel +regarded as canonical at a very early date by the Nazarene or Ebionite +Church. This storehouse is that curious collection of the sayings and +doings of St. Peter, the Clementine Recognitions and Homilies. + +That the Gospel used by the author or authors of the Clementines was that +of the Hebrews cannot be shown; but it is probable that it was so. + +The Clementines were a production of the Judaizing party in the Primitive +Church, and it was this party which, we know, used the Gospel of the +Twelve, or of the Hebrews. + +The doctrine in the Clementine Recognitions and Homilies bears close +relations to that of the Jewish Essenes. The sacrificial system of the +Jewish Church is rejected. It was not part of the revelation to Moses, but +a tradition of the elders.(290) + +Distinction in meats is an essential element of religion. Through unclean +meats devils enter into men, and produce disease. To eat of unclean meats +places men in the power of evil spirits, who lead them to idolatry and all +kinds of wickedness. So long as men abstain from these, so long are the +devils powerless against them.(291) + +The observance of times is also insisted on—times at which the procreation +of children is lawful or unlawful; and disease and death result from +neglect of this distinction. “In the beginning of the world men lived +long, and had no diseases. But when through carelessness they neglected +the observance of the proper times ... they placed their children under +innumerable afflictions.”(292) It is this doctrine that is apparently +combated by St. Paul.(293) He relaxes the restraints which Nazarene +tradition imposed on marital intercourse. + +The rejection of sacrifices obliged the Nazarene Church to discriminate +between what is true and false in the Scriptures; and, with the Essenes, +they professed liberty to judge the Scriptures and reject what opposed +their ideas. Thus they refused to acknowledge that “Adam was a +transgressor, Noah drunken, Abraham guilty of having three wives, Jacob of +cohabiting with two sisters, Moses was a murderer,” &c.(294) + +The moral teaching of the Clementines is of the most exalted nature. +Chastity is commended in a glowing, eloquent address of St. Peter.(295) +Poverty is elevated into an essential element of virtue. Property is, in +itself, an evil. “To all of us possessions are sins. The deprivation of +these is the removal of sins.” “To be saved, no one should possess +anything; but since many have possessions, or, in other words, sins, God +sends, in love, afflictions ... that those with possessions, but yet +having some measure of love to God, may, by temporary inflictions, be +saved from eternal punishments.”(296) + +“Those who have chosen the blessings of the future kingdom have no right +to regard the things here as their own, since they belong to a foreign +king (_i.e._ the prince of this world), with the exception only of water +and bread, and those things procured by the sweat of the brow, necessary +for the maintenance of life, and also one garment.”(297) + +Thus St. Peter is represented as living on water, bread and olives, and +having but one cloak and tunic.(298) And Hegesippus, as quoted by +Eusebius, describes St. James, first bishop of Jerusalem, as “drinking +neither wine nor fermented liquors, and abstaining from animal food. A +razor never came upon his head, he never anointed himself with oil, and +never used a bath. He never wore woollen, but linen garments.”(299) + +The Ebionites looked upon Christ as the Messiah rather than as God +incarnate. They gave him the title of Son of God, and claimed for him the +highest honour, but hesitated to term him God. In their earnest +maintenance of the Unity of the Godhead against Gnosticism, they shrank +from appearing to divide the Godhead. Thus, in the Clementines, St. Peter +says, “Our Lord neither asserted that there were gods except the Creator +of all, nor did he proclaim himself to be God, but he pronounced him +blessed who called him the Son of that God who ordered the universe.”(300) + +The Ebionitism of the Clementines is controversial. It was placed face to +face with Gnosticism. Simon Magus, the representative of Gnosticism, as +St. Peter is the representative of orthodoxy, in the Recognitions and +Homilies, contends that the God of the Jews, the Demiurge, the Creator of +the world, is evil. He attempts to prove this by showing that the world is +full of pain and misery. The imperfections of the world are tokens of +imperfection in the Creator. He takes the Old Testament. He shows from +texts that the God of the Jews is represented as angry, jealous, +repentant; that those whom He favours are incestuous, adulterers, +murderers. + +This doctrine St. Peter combats by showing that present evils are +educative, curative, disguised blessings; and by calling all those +passages in Scripture which attribute to God human passions, corruptions +of the sacred text in one of its many re‐editions. “God who created the +world has not in reality such a character as the Scriptures assign Him,” +says St. Peter; “for such a character is contrary to the nature of God, +and therefore manifestly is falsely attributed to Him.”(301) + +From this brief sketch of the doctrines of the Ebionite Church from which +the Clementines emanated, it will be seen that its Gospel must have +resembled that of the Hebrews, or have been founded on it. The +“Recollections of the Twelve” probably existed in several forms, some more +complete than others, some purposely corrupted. The Gospel of the Hebrews +was in use in the orthodox Nazarene Church. The Gospel used by the author +of the Clementines was in use in the same community. It is therefore +natural to conclude their substantial identity. + +But though substantially the same, and both closely related to the +Canonical Gospel of St. Matthew, they were not completely identical; for +the Clementine Gospel diverged from the received text of St. Matthew more +widely than we are justified in concluding did that of the Gospel of the +Hebrews. + +That it was in Greek and not in Hebrew is also probable. The converts to +Christianity mentioned in the Recognitions and Homilies are all made from +Heathenism, and speak Greek. It is at Caesarea, Tripolis, Laodicaea, that +the churches are established which are spoken of in these books,—churches +filled, not with Jews, but with Gentile converts, and therefore requiring +a Gospel in Greek. + +The Clementine Gospel was therefore probably a sister compilation to that +of the Hebrews and of St. Matthew. The Memorabilia of the Apostles had +circulated in Hebrew in the communities of pure Jews, in Greek in those of +Gentile proselytes. These Memorabilia were collected into one book by the +Hebrew Church, by the Nazarene proselytes, and by the compiler of the +Canonical Gospel of St. Matthew. This will explain their similarity and +their differences. + +From what has been said of the Clementines, it will be seen that their +value is hardly to be over‐estimated as a source of information on the +religious position of the Petrine Church. Hilgenfeld says: “There is +scarcely any single writing which is of such importance for the history of +the earliest stage of Christianity, and which has yielded such brilliant +disclosures at the hands of the most careful critics, with regard to the +earliest history of the Christian Church, as the writings ascribed to the +Roman Clement, the Recognitions and the Homilies.”(302) + +No conclusion has been reached in regard to the author of the Clementines. +It is uncertain whether the Homilies and the Recognitions are from the +same hand. Unfortunately, the Greek of the Recognitions is lost. We have +only a Latin translation by Rufinus of Aquileia (d. 410), who took +liberties with his text, as he informs Bishop Gaudentius, to whom he +addressed his preface. He found that the copies of the book he had +differed from one another in some particulars. Portions which he could not +understand he omitted. There is reason to suspect that he altered such +quotations as he found in it from the Gospel used by the author, and +brought them, perhaps unconsciously, into closer conformity to the +received text. In examining the Gospel employed by the author of the +Clementines, we must therefore trust chiefly to those texts quoted in the +Homilies. + +Various opinions exist as to the date of the Clementines. They have been +attributed to the first, second, third and fourth centuries. If we were to +base our arguments on the work as it stands, the date to be assigned to it +is the first half of the third century. A passage from the Recognitions is +quoted by Origen in his Commentary on Genesis, written in A.D. 231; and +mention is made in the work of the extension of the Roman franchise to all +nations under the dominion of Rome, an event which took place in the reign +of Caracalla (A.D. 211). The Recognitions also contain an extract from the +work _De Fato_, ascribed to Bardesanes, but which was really written by +one of his scholars. But it has been thought, not without great +probability, that this passage did not originally belong to the +Recognitions, but was thrust into the text about the middle of the third +century.(303) + +I have already pointed out the fact that the Church in the Clementines is +never called “Christian;” that the word is never employed. It belonged to +the community established by Paul, and with it the Church of Peter had no +sympathy. To believe in the mission of Christ is, in the Clementine +Homilies, to become a Jew. The convert from Gentiledom by passing into the +Church passes under the Law, becomes, as we are told, a Jew. But the +convert is made subject not to the Law as corrupted by the traditions of +the elders, but to the original Law as re‐proclaimed by Christ. + +The author of the Recognitions twice makes St. Peter say that the only +difference existing between him and the Jews is in the manner in which +they view Christ. To the apostles he is the Messiah come in humility, to +come again in glory. But the Jews deny that the Messiah was to have two +manifestations, and therefore reject Christ.(304) + +Although we cannot rely on the exact words of the quotations from the +Gospel in the “Recognitions,” there are references to the history of our +Lord which give indications of narratives contained in the Gospel used by +the pseudo‐Clement, therefore by the Ebionite Christians whose views he +represents. We will go through all such passages in the order in which +they occur in the “Recognitions.” + +The first allusion to a text parallel to one in the Canonical Gospels is +this: “Not only did they not believe, but they added blasphemy to +unbelief, saying he was a gluttonous man and slave of his belly, and that +he was influenced by a demon.”(305) The parallel passage is in St. Matthew +xi. 18, 19. It is curious to notice that in the Recognitions the order is +inverted. In St. Matthew, “they say, He hath a devil.... They say, Behold +a man gluttonous, and a wine‐bibber;” and that the term “wine‐bibber” is +changed into “slave of his belly.” Probably therefore in this instance the +author of the Clementines borrowed from a different text from St. Matthew. + +In the very next chapter the Recognitions approaches St. Matthew closer +than the lost Gospel. For in the account of the crucifixion it is said +that “the veil of the Temple was rent,” whereas the Gospel of the Hebrews +stated that the lintel of the Temple had fallen. But here I suspect we +have the hand of Rufinus the translator. We can understand how, finding in +the text an inaccuracy of quotation, as he supposed, he altered it. + +The next passage relates to the resurrection. “For some of them, watching +the place with all care, when they could not prevent his rising again, +_said that he was a magician_; others pretended that he was stolen +away.”(306) The Canonical Gospels say nothing about this difference of +opinion among the Jews, but St. Matthew states that it was commonly +reported among them that his disciples had stolen his body away. Not a +word about any suspicion that he had exercised witchcraft, a charge which +we know from Celsus was brought against Christ later. + +The next passage is especially curious. It relates to the unction of +Christ. “He was the Son of God, and the beginning of all things; he became +man; _him God anointed with oil that was taken from the wood of the Tree +of Life_; and from this anointing he is called Christ.”(307) Then St. +Peter goes on to argue: “In the present life, Aaron, the first high‐ +priest, was anointed with a composition of chrism, which was made after +the pattern of that spiritual ointment of which we have spoken before.... +But if any one else was anointed with the same ointment, as deriving +virtue from it, he became either king, or prophet, or priest. If, then, +this temporal grace, compounded by men, had such efficacy, _consider __ +how potent was that ointment extracted by God from a branch of the Tree of +Life_, when that which was made by men could confer so excellent dignities +among men.” + +Here we have trace of an apparent myth relating to the unction of Jesus at +his baptism. Was there any passage to this effect in the Hebrew Gospel +translated by St. Jerome? It is hard to believe it. Had there been, we +might have expected him to allude to it. + +But that there was some unction of Christ mentioned in the early Gospels, +I think is probable. If there were not, how did Jesus, so early, obtain +the name of Christ, the Anointed One? That name was given to him before +his divinity was wholly believed in, and when he was regarded only as the +Messiah—nay, even before the apostles and disciples had begun to see in +him anything higher than a teacher sent from God, a Rabbi founding a new +school. It is more natural to suppose that the surname of the Anointed One +was given to him because of some event in his life with which they were +acquainted, than because they applied to him prophecies at a time when +certainly they had no idea that such prophecies were spoken of him. + +If some anointing did really accompany the baptism, then one can +understand the importance attached to the baptism by the Elkesaites and +other Gnostic sects; and how they had some ground for their doctrine that +Jesus became the Christ only on his baptism. It is remarkable that, +according to St. John’s Gospel, it is directly after the baptism that +Andrew tells his brother Simon, “We have found the Messias, which is ... +the Anointed.”(308) Twice in the Acts is Jesus spoken of as the Anointed: +“Thy holy child Jesus, whom Thou hast anointed.”(309) The second occasion +is remarkable, for it again apparently associates the anointing with the +baptism. St. Peter “opened his mouth and said ... The word which God sent +unto the children of Israel ... that word ye know, which was published +throughout all Judaea, and began from Galilee after the baptism which John +preached; how God anointed Jesus of Nazareth with the Holy Ghost and with +power.”(310) I do not say that such an anointing did take place, but that +it is probable it did. When Gnosticism fixed on this anointing as the +communication to Christ of his divine mission and Messiahship, then +mention of it was cut out of the Gospels in possession of the Church, and +consequently the Canonical Gospels are without it to this day. But the +Christian ceremonial of baptism, which was founded on what took place at +the baptism of the Lord, maintained this unction as part of the sacrament, +in the Eastern Church never to be dissociated from the actual baptism, but +in the Western Church to be separated from it and elevated into a separate +sacrament—Confirmation. + +But if in the original Hebrew Gospel there was mention of the anointing of +Jesus at or after his baptism, as I contend is probable, this mention did +not include an account of the oil being expressed from the branch of the +Tree of Life; that is a later addition, in full agreement with the +fantastic ideas which were gradually permeating and colouring Judaic +Christianity. + +After the baptism, “_Jesus put out_, by the grace of baptism, _that fire +which the priest kindled for sins_; for, from the time when he appeared, +the chrism has ceased, by which the priesthood or the prophetic or the +kingly office was conferred.”(311) The Homilies are more explicit: “He put +out the fire on the altars.”(312) There was therefore in the Gospel used +by the author of the Clementines an account of our Lord, after his +anointing, entering into the Temple and extinguishing the altar fires. + +In St. John’s Gospel, on which we may rely for the chronological sequence +of events with more confidence than we can on the Synoptical Gospels, the +casting of the money‐changers out of the Temple took place not long after +the baptism. In St. Matthew’s account it took place at the close of the +ministry, in the week of the Passion. That this exhibition of his +authority marked the opening of his three years’ ministry rather than the +close is most probable, and then it was, no doubt, that he extinguished +the fires on the altar, according to the Gospel used by the author of the +Clementines. Whether this incident occurred in the Gospel of the Hebrews +it is not possible to say. + +We are told that “James and John, the sons of Zebedee, had a command ... +not to enter into their cities (_i.e._ the cities of the Samaritans), nor +to bring the word of preaching to them.”(313) “And when our Master sent us +forth to preach, he commanded us, But into whatsoever city or house we +should enter, we should say, Peace be to this house. And if, said he, a +son of peace be there, your peace shall come upon him; but if there be +not, your peace shall return unto you. Also, that going from house to +city, we should shake off upon them the very dust which adhered to our +feet. But it shall be more tolerable for the land of Sodom and Gomorrha in +the day of judgment than for that city or house.”(314) The Gospel of the +Clementines, it is plain, contained an account of the sending forth of the +apostles almost identical with that in St. Matthew, x. + +“And ... Jesus himself declared that John was greater than all men and all +the prophets.”(315) The corresponding passage is in St. Matthew.(316) + +The Beatitudes, or some of them, were in it. “He said, _Blessed are the +poor_; and promised earthly rewards; and promised that those who maintain +righteousness shall be satisfied with meat and drink.”(317) “Our Master, +inviting his disciples to patience, impressed on them the blessing of +peace, which was to be preserved with the labour of patience.... He +charges (the believers) to have peace among themselves, and says to them, +_Blessed are the peacemakers, for they shall be called the very sons of +God_.”(318) “The Father, whom only those can see who are pure in +heart.”(319) Again strong similarity with slight difference. “He said, _I +am not come to send peace on earth, but a sword; and henceforth you shall +see father separated from son, son from father, husband from wife, and +wife from husband, mother from daughter, and daughter from mother, brother +from brother, father‐in‐law from daughter‐in‐law, friend from +friend_.”(320) This is fuller than the corresponding passage in St. +Matthew.(321) + +“_It is enough for the disciple to be as his master._”(322) “He mourned +over those who lived in riches and luxury, and bestowed nothing upon the +poor; showing that they must render an account, because they did not pity +their neighbours, even when they were in poverty, whom they ought to love +as themselves.”(323) “In like manner he charged the Scribes and Pharisees +during the last period of his teaching ... with hiding the key of +knowledge which they had handed down to them from Moses, by which the gate +of the heavenly kingdom might be opened.”(324) The key of knowledge occurs +only in St. Luke’s Gospel. Had the author of the Clementines any knowledge +of that Gospel? I do not think so, or we should find other quotations from +St. Luke. St. Matthew says, “Woe unto you, Scribes and Pharisees, +hypocrites! for ye shut up (κλείετε) the kingdom of heaven.”(325) St. Luke +says, “Ye have taken away the key (τὴν κλεῖδα) of knowledge.”(326) The +author of the Clementines says, “Ye have hidden the key,” not “taken +away.” I do not think, when the expression in St. Matthew suggests the +“key,” that we need suppose that the author of the Recognitions quoted +from St. Luke; rather, I presume, from his own Gospel, which in this +passage resembled the words in St. Luke rather than those in St. Matthew, +without, however, being exactly the same.(327) + +“_Every kingdom divided against itself shall not stand._”(328) “_Seek ye +first the kingdom of God and his righteousness, and all these things shall +be added to you._”(329) The writer knew, in the same terms as St. Matthew, +our Lord’s sayings: “_Give not that which is holy to dogs, neither cast +your pearls before swine._”(330) “_Whosoever shall look upon a woman to +lust after her, hath committed adultery with her in his heart.... If thy +right eye offend thee, pluck it out, and cast it from thee; for it is +profitable for thee that one of thy members perish, rather than thy whole +body be cast into hell‐fire._”(331) + +The woes denounced on the Scribes and Pharisees,(332) and the saying that +the Queen of the South should “rise in judgment against this +generation,”(333) are given in the Recognitions as in St. Matthew, as also +that “the harvest is plenteous,”(334) “that no man can serve two +masters,”(335) and the saying on the power of faith to move +mountains.(336) + +We have the parables of the goodly pearl,(337) of the marriage +supper,(338) and of the tares,(339) but also that of the sower,(340) which +does not occur in St. Matthew, but in St. Luke. This therefore was found +in the Gospel used by the author of the Recognitions. There are two other +apparent quotations from St. Luke: “_I have come to send fire on the +earth, and how I wish that it were kindled_”;(341) and the story of the +rich fool.(342) The first, however, is differently expressed from St. +Luke. There are just two more equally questionable quotations: “_Be ye +merciful, as also your heavenly Father is merciful, who makes his sun to +rise upon the good and the evil, and rains upon the just and the +unjust._”(343) We have the Greek in one of the Homilies.(344) In St. Luke +it runs, “Be ye therefore merciful, as your Father also is merciful.”(345) +In St. Matthew, “Love your enemies, bless them that curse you, do good to +them that hate you, and pray for them that despitefully use you, and +persecute you; that ye may be the children of your Father which is in +heaven: for he maketh his sun to rise on the evil and on the good, and +sendeth rain on the just and on the unjust.”(346) Is it not clear that +either the pseudo‐Clement condensed the direction, “Love your enemies, +bless them that curse you, do good to them that hate you, and pray for +them that despitefully use you, and persecute you,” into the brief maxim, +“Be ye good and merciful,”—or that, and this is more probable, there were +concurrent traditional accounts of our Lord’s saying, and that St. +Matthew, St. Luke, and the writer of the Gospel used by the pseudo‐ +Clement, made use of independent texts in their compilations? + +The next passage is a saying of our Lord on the cross, which is given in +the Recognitions: “_Father, forgive them their sin, for they know not what +they do._”(347) In the Homilies we have the original Greek: “Father, +forgive them their sins, for they know not what they do.”(348) Rufinus has +unconsciously altered the text in translating it by making “sins” singular +instead of plural. + +It is not necessary to note the insignificant difference of the word ἅ in +the Homily and the word τί in the Gospel. But who cannot see that the +addition of the words, “their sins,” completely changes the thought of the +Saviour? Jesus prays God to forgive the Jews the crime they commit in +crucifying him, and not to pardon all the sins of their lives that they +have committed. The addition of these two words not merely modify the +thought; they represent another of an inferior order. They would not have +been introduced into the text if the author of the Gospel used by the +pseudo‐Clement had had the Gospel of St. Luke before him. These words were +certainly not derived from St. Luke; they are due to a separate +recollection or tradition of the sayings of the Saviour on the cross. +Those sayings we may well believe were cherished in the memory of the +early disciples. Tradition always modifies, weakens, renders commonplace +the noblest thoughts and most striking sayings, and colours the most +original with a tint of triviality.(349) + +We find in both the Recollections and Homilies a passage which has been +thought to be a quotation from St. John: “_Verily I say unto you, That +unless a man is born again of water, he shall not enter into the kingdom +of heaven._”(350) Here, again, the hand of Rufinus is to be traced. The +same quotation is made in the Homilies, and it stands there thus: “_Verily +I say unto you, Unless ye be born again of the water of life_ (or _the +living water_) _in the name of the Father, and of the Son, and of the Holy +Ghost, ye cannot enter into the kingdom of heaven._”(351) + +That the narrative of the interview with Nicodemus was in the Gospel of +the Hebrews, we learned from Justin Martyr quoting it. We will place the +parallel passages opposite each other: + +GOSPEL OF THE HEBREWS. GOSPEL OF ST. JOHN. +JUSTIN MARTYR, 1 Apol. 61. c. iii. 3, 5. +“_Christ said, Except ye be “3. Jesus answered and said +born again, ye cannot enter unto him, Verily, verily, I +into the kingdom of heaven._” say unto thee, Except a man be + born again, he cannot see the + kingdom of God.” +PSEUDO‐CLEMENT, Hom. xi. 26. +“_And Christ said (with an “5. Jesus answered, Verily, +oath),_(_352_)_ Verily I say verily, I say unto thee, +unto you, Unless ye are born Except a man be born of water +again of the water of life (in and spirit, he cannot enter +the name of the Father, and of into the kingdom of God.” +the Son, and of the Holy +Ghost), ye cannot enter into +the kingdom of Heaven._” + +The fragment in the Homilies clearly belongs to the same narrative as the +fragment in Justin’s Apology. Both are addressed in the second person +plural, “Except ye be born again;” in the Gospel of St. John the first is, +“Except a man be born again;” the second, “Except a man be born of water +and spirit;” both in the third person singular. The form of the first +answer in Justin differs from that in St. John: “he cannot enter the +kingdom,” “he cannot see the kingdom.” + +That these are independent accounts I can hardly doubt. The words, “in the +name of the Father, and of the Son, and of the Holy Ghost,” are an obvious +interpolation, perhaps a late one, in the text of the Homilies; for +Rufinus would hardly have omitted to translate this, though he did allow +himself to make short verbal alterations. + +There is another apparent quotation from St. John in the fifth book of the +Recognitions: “_Every one is made the servant of him to whom he yields +subjection._”(353) But here again the quotation is very questionable. St. +John’s version of our Lord’s saying is, “Whosoever committeth sin is the +servant of sin.” St. Paul is much nearer: “Know ye not, that to whom ye +yield yourselves servants to obey, his servants ye are to whom ye obey; +whether of sin unto death, or of obedience unto righteousness?”(354) + +The quotation in the Recognitions is not from St. Paul, for the author +expressly declares it is a saying of our Lord. St. Paul could not have had +St. John’s Gospel under his eye when he wrote, for that Gospel was not +composed till long after he wrote the Epistle to the Romans. He gives no +hint that he is quoting a saying of our Lord traditionally known to the +Roman Christians. He apparently makes appeal to their experience when he +says, “Know ye not.” Yet this fragment of an ancient lost Gospel in the +Clementine Recognitions gives another colour to his words; they may be +paraphrased, “Know ye not that saying of Christ, To whom ye yield +yourselves servants to obey, his servants ye are?” It appears, therefore, +that this is an earlier recorded reminiscence of our Lord’s saying than +that of St. John. + +There is one, and only one, apparent quotation from St. Paul in the +Recognitions: “In God’s estimation, he is not a Jew who is a Jew among +men, nor is he a Gentile that is called a Gentile, but he who, believing +in God, fulfils his law and does his will, though he be not +circumcised.”(355) St. Paul’s words are: “He is not a Jew which is one +outwardly; neither is that circumcision which is outward in the flesh; but +he is a Jew which is one inwardly; and circumcision is that of the heart, +in the spirit, and not in the letter.” + +There is no doubt a resemblance between these passages. But it is probable +that the resemblance is due solely to community of thought in the minds of +both writers. It would be extraordinary if this were a quotation, for the +author of the Recognitions nowhere quotes from any Epistle, not even from +those of St. Peter; and that he, an Ebionite, should quote St. Paul, whose +Epistles the Ebionites rejected, is scarcely credible. + +The Recognitions mention the temptation: “The prince of wickedness ... +presumed that he should be worshipped by him by whom he knew that he was +to be destroyed. Therefore our Lord, confirming the worship of one God, +answered him, It is written, Thou shalt worship the Lord thy God, and Him +only shalt thou serve. And he, terrified by this answer, and fearing lest +the true religion of the one and true God should be restored, hastened +straightway to send forth into this world false prophets and false +apostles and false teachers, who should speak, indeed, in the name of +Christ, but should accomplish the will of the demon.”(356) Here we have +Christ indicated as the one who was to restore that true worship of God +which Moses had instituted, but which the Ebionites, with their Essene +ancestors, asserted had been defaced and corrupted by false traditions. +And in opposition to this, the devil sends out false apostles, false +teachers, to undo this work, calling themselves, however, apostles of +Christ. There can be little doubt who is meant. The reference is to St. +Paul, Silas, and those who accepted his views, in opposition to those of +St. James and St. Peter. + +In Homily xii. is a citation which seems to indicate the use of the third +Canonical Gospel. At first sight it appears to be a combination of a +passage of St. Matthew and a parallel passage of St. Luke. It is preceded +in the Homily by a phrase not found in the Canonical Gospels, but which is +given, together with what follows, as a declaration of the Saviour. The +three passages are placed side by side for comparison: + +HOMILY xii. 19. MATT. xviii. 7. LUKE xvii. 1. +“_It must be that “It must needs be “It is impossible +good things come, that offences come; but that offences +and happy is he by but woe to that man will come; but woe +whom they come. In by whom the offence to him through whom +like manner it must cometh.” they come.” +be that evil things +come, but woe to him +by whom they +come._”(357) + +The passage in the Homily is more complete than those in St. Matthew and +St. Luke. The two Canonical Evangelists made use of imperfect fragments +destitute of one member of the sentence. One cannot but wish to believe +that our Lord pronounced a benediction on those who did good in their +generation. + +“There is amongst us,” says St. Peter in his second Homily, “one Justa, a +Syro‐Phoenician, a Canaanite by race, whose daughter was oppressed with a +grievous disease. And she came to our Lord, crying out and entreating that +he would heal her daughter. But he, being asked by us also, said, ‘_It is +not lawful to heal the Gentiles, who are like unto dogs on account of +their using various meats and practices, while the table in the kingdom +has been given to the sons of Israel._’ But she, hearing this, and begging +to partake as a dog of the crumbs that fall from this table, having +changed what she was (_i.e._ having given up the use of forbidden food), +by living like the sons of the kingdom, obtained healing for her daughter +as she asked. For she being a Gentile, and remaining in the same course of +life, he would not have healed her had she persisted to live as do the +Gentiles, on account of its not being lawful to heal a Gentile.”(358) + +That the Ebionites perverted the words of our Lord to make them support +their tenets on distinction of meats is obvious. + +In the Clementine Homilies we have thrice repeated a saying of our Lord +which we know of from St. Jerome and St. Clement of Alexandria, who speak +of it as undoubtedly a genuine saying of Christ, “_Be ye good money‐ +changers_.”(359) + +This text is used by the author of the Clementines to prove the necessity +of distinguishing between the gold and the dross in Holy Scripture. And to +this he adds the quotation, “_Ye do therefore err, not knowing the true +things of the Scriptures; and for this reason ye are ignorant also of the +power of God_.”(360) + +The following are some more fragments from the Clementine Homilies: + +“_He said, I am he of whom Moses prophesied, saying, A prophet shall the +Lord your God raise unto you of your brethren, like unto me: him hear ye +in all things; and whosoever will not hear the prophet shall die._”(361) +This saying of Moses is quoted by both St. Peter and St. Stephen in their +addresses, as recorded in the Acts. It is probable, therefore, that our +Lord had claimed this prophecy to have been spoken of him. But St. Luke +had never heard that he had done so, as he makes no allusion to it in his +Gospel or in the speeches he puts in the mouths of Peter and Stephen in +the Acts. + +“_It is thine, O man, said he, to prove my words, as silver and money are +proved by the exchangers._”(362) + +“_Give none occasion to the evil one._”(363) + +Twice repeated we have the text, “_Thou shalt fear the Lord thy God, and +him only shalt thou serve_.”(364) + +In St. Matthew’s Gospel (iv. 10) it runs, “Thou shalt worship the Lord thy +God, and him only shalt thou serve.” + +In the Clementines: “He alleged that it was right to present to him who +strikes you on one cheek the other also, and to give to him who takes away +your cloak your _hood_ also, and to go two miles with him who compels you +to go one.”(365) This differs from the account in St. Matthew, by using +for the word χιτῶνα, “tunic,” of the Canonical Gospel, the word μαφόριον, +“hood.” + +There are other passages identical with, or almost identical with, the +received text in St. Matthew’s Gospel, which it is not necessary to enter +upon separately. + +They are: Matt. v. 3, 8, 17, 18, 34, 35, 37, 39, 40, 41, vi. 8, 13, vii. +7, 9, 10, 11, 13, 14, 21, viii. 11, 24, 25, 26, 27, 28, 29, 30, 31, ix. +13, x. 28, 34, xi. 25, 27, 28, xii. 7, 26, 34, 42, xiii. 17, 39, xv. 13, +xvi. 13, 18, xix. 8, 17, xxii. 2, 32, xxiii. 25, xxiv. 45, 46, 47, 48, 49, +50, xxv. 41. In all, some fifty‐five verses, almost and often quite the +same as in St. Matthew’s Gospel. + +There is just one text supposed to be taken from St. Mark’s Gospel, four +from St. Luke’s, and two from St. John’s. But I do not think we are +justified in concluding that these quotations are taken from the three +last‐named Canonical Gospels. That they are not taken from St. Luke we may +be almost certain, for that Gospel was not received by the Judaizing +Christians. When we examine the passages, the probability of their being +quotations from the Canonical Gospels disappears. + +We find, “He, the true Prophet, said, _I am the gate of life; he that +entereth through me entereth into life_.”(366) The words in St. John’s +Gospel are, “I am the door: by me if any man enter in, he shall be +saved.”(367) The idea is the same, but the mode of expression is +different. + +“Again he said, _My sheep hear my voice_.”(368) + +The quotation from St. Mark is too brief for us to be able to form any +well‐founded opinion upon it. It is this: “But to those who were misled to +imagine many gods, as the Scriptures say, he said, _Hear, O Israel; the +Lord your God is one Lord_.”(369) + +No prejudice would exist among the Ebionites against the Gospel of St. +Mark, but the Christology of the Johannine Gospel, its doctrine of the +Logos, would not accord with their low views of Christ. The Ebionites who +denied the Godhead of Jesus could hardly acknowledge as canonical a Gospel +which contained the words, “And the Word was with God, and the Word was +God.” + +HOM. xix. 22. JOHN ix. 1‐3. +“Our Master replied to those “And as Jesus passed by, he +who asked him concerning him saw a man which was blind from +that was born blind, and to his birth. And his disciples +whom he restored sight, if it asked him, saying, Master, who +was he or his parents who had did sin, this man, or his +sinned, in that he was born parents, that he was born +blind. _It is not that he hath blind? Jesus answered, Neither +sinned in anywise, nor his hath this man sinned, nor his +parents; but in order that the parents: but that the works of +power of God may be God should be made manifest in +manifested, who healeth sins him.” +of ignorance._”(370) + +The resemblance is striking. Nevertheless I do not think we have a right +to conclude that this passage in the Clementine Homilies is necessarily a +citation from St. John. + +The text is quoted in connection with the peculiar Ebionite doctrine of +seasons and days already alluded to. When our Lord says that he heals the +sins of ignorance, he is made in the Clementine Gospel to assert that the +blindness of the man was the result of disregard by his parents of the new +moons and sabbaths, not wilfully, but through ignorance. “The afflictions +you mentioned,” says St. Peter in connection with this quotation, “are the +result of ignorance, but assuredly not of wickedness. Give me the man who +sins not, and I will show you the man who suffers not.” + +But though this is the interpretation put on the words of our Lord by the +Clementine Ebionite, it by no means flows naturally from them; it is +rather wrung out of them. + +The words, I think, mean that the blindness of the man is symbolical; its +mystical meaning is ignorance. Our Lord by opening the eyes of the blind +exhibits himself as the spiritual enlightener of mankind. He is come to +unclose men’s eyes to the true light that he sheds abroad in the world. + +In St. John’s Gospel, after having declared that blindness was not the +punishment of sin in the man or his parents, our Lord continues, “I must +work the works of Him that sent me, while it is day; the night cometh, +when no man can work. As long as I am in the world, I am the light of the +world.” + +Put this last declaration in connection with the saying, “I am come to +heal the sins of ignorance,” and the connection of ideas is at once +apparent. The blindness of the man is symbolical of the ignorance of the +world. “I am the light of the world, and I have come to dispel the +darkness of the ignorance of the world.” And so saying, “he spat on the +ground, and made clay of the spittle, and he anointed the eyes of the +blind man with the clay.” + +A few important words in Christ’s teaching had escaped the memory of St. +John. But they had been noted down by some other apostle, and the +recollections of the latter were embodied in the Gospel in use among the +Ebionites. + +The texts resembling passages in St. Luke are four, but all of them are +found in St. Matthew’s Gospel as well. + +“_Blessed is that man whom his Lord shall appoint to the ministry of his +fellow‐servants._”(371) + +“_The Queen of the South shall rise up with this generation, and shall +condemn it; because she came from the extremities of the earth to hear the +wisdom of Solomon; and behold, a greater than Solomon is here, and ye do +not believe him._ + +“_The men of Nineveh shall rise up with this generation and shall condemn +it, for they heard and repented at the preaching of Jonas: and behold, a +greater is here, and no one believes._”(372) + +The compiler of St. Matthew’s Gospel had this striking passage in an +imperfect condition. St. Luke had it with both its members. So had also +the compiler of the Clementine Gospel. The wording is not exactly +identical with that in St. Luke, but the difference is not material, “Ye +do not believe him,” “And no one believes,” exist in the Ebionite, not in +the Canonical text. + +“_For without the will of God, not even a sparrow can fall into a gin. +Thus even the hairs of the righteous are numbered by God._”(373) + + + + +III. The Gospel Of St. Peter. + + +Serapion, Bishop of Antioch, in 190, on entering his see, learned that +there was a Gospel attributed to St. Peter read in the sacred services of +the church of Rhosus, in Cilicia. Taking it for granted, as he says, that +all in his diocese held the same faith, without perusing this Gospel, he +sanctioned its use, saying, “If this be the only thing that creates +difference among you, let it be read.” + +But he was speedily made aware that this Gospel was not orthodox in its +tendency. It favoured the opinions of the Docetae. It was whispered that +if it had an apostolic parentage, it had heretical sponsors. Serapion +thereupon borrowed the Gospel, read it, and found it was even as had been +reported. “Peter,” said he, “we receive with the other apostles as Christ +himself,” but this Gospel was, if not apocryphal as to its facts, at all +events heretical as to its teaching. + +Thereupon Serapion, regretting his precipitation in sanctioning the use of +the Gospel, wrote a book upon it, “in refutation of its false +assertions.”(374) + +This book unfortunately has been lost, so that we are not able to learn +much more about the Gospel. What was its origin? Was it a forgery from +beginning to end? This is by no means probable. + +The Gospel of St. Mark, as we have seen, was due to St. Peter, and by some +went by the name of the Gospel of St. Peter. It was a Gospel greatly +affected by the Docetae and Elkesaites. “Those who distinguish Jesus from +Christ, and who say that Christ was impassible, but that Jesus endured the +sufferings of his passion, prefer the Gospel of Mark,” says Irenaeus.(375) + +It was likely that they should prefer it, for it began at the baptism, and +this event it stated, or was thought to state, was the beginning of the +Gospel; to Docetic minds an admission, an assertion rather, that all that +preceded was of no importance; Jesus was but a man as are other men, till +the plenitude of the Spirit descended on him. The early history might be +matter of curiosity, but not of edification. + +That matter is evil is a doctrine which in the East has proved the fertile +mother of heresies. Those infected with this idea—and it is an idea, like +Predestinarianism, which, when once accepted and assimilated, pervades the +whole tissue of belief and determines its form and complexion—could not +acknowledge frankly and with conviction the dogma of the Incarnation. That +God should have part with matter, was as opposed to their notions as a +concord of light with darkness. Carried by the current setting strongly +that way, they found themselves landed in Christianity. They set to work +at once to mould Christianity in accordance with their theory of the +inherent evil in matter. Christ, an emanation from the Pleroma, the +highest, purest wave that swept from the inexhaustible fountain of Deity, +might overshadow, but could not coalesce with, the human Jesus. The +nativity and the death of our Lord were repugnant to their consciences. +They evaded these facts by considering that he was born and died as man, +but that the bright overshadowing cloud of the Divinity, of the Christ, +reposed on him for a brief period only; it descended at the baptism, it +withdrew before the passion. + +Such were the party—they were scarcely yet a sect—who used the Gospel of +St. Peter. Was this Gospel a corrupted edition of St. Mark? Probably not. +We have not much ground on which to base an opinion, but there is just +sufficient to make it likely that such was not the case. + +To the Docetae, the nativity of our Lord was purely indifferent; it was +not in their Gospel; that it was miraculous they would not allow. To admit +that Christ was the Son of God when born of Mary, was to abandon their +peculiar tenets. It was immaterial to them whether Jesus had brothers and +sisters, or whether James and Jude were only his cousins. The Canonical +Gospels speak of the brothers and sisters of Christ, and we are not told +that they were not the children of Mary.(376) When the Memorabilia were +committed to writing, there was no necessity for doing so. The +relationship was known to every one. Catholics, maintaining the perpetual +virginity of the mother of Jesus, asserted that they were children of +Joseph by a former wife, or cousins. The Gospel of St. Peter declared them +to be the children of Joseph by an earlier marriage. Origen says, “There +are persons who assure us that the brothers of Jesus were the sons whom +Joseph had by his first wife, before he married Mary. They base their +opinion on either the Gospel entitled the Gospel of Peter, or on the Book +of James (the Protevangelium).”(377) + +Such a statement would not have been intruded into the Gospel by the +Docetae, as it favoured no doctrine of theirs. It must therefore have +existed in the Gospel before it came into their hands. + +We know how St. Mark’s Gospel was formed. After the death of his master, +the evangelist compiled all the fragmentary “Recollections” of St. Peter +concerning our Lord. But these recollections had before this circulated +throughout the Church. We have evidence of this in the incorporation of +some of them into the Gospels of St. Matthew and St. Luke. Others, besides +St. Mark, may have strung these fragments together. One such tissue would +be the Gospel of St. Peter. It did not, perhaps, contain as many articles +as that of St. Mark, but it was less select. Like those of St. Matthew and +St. Luke, on the thread were probably strung memorabilia of other apostles +and disciples, but also, perhaps, some of questionable authority. + +This collection was in use at Rhosus. It may have been in use there since +apostolic days; perhaps it was compiled by some president of the church +there. But it had not been suffered to remain without interpolations which +gave it a Docetic character. + +Its statement of the relationship borne by the “brothers and sisters” to +our Lord is most valuable, as it is wholly unprejudiced and of great +antiquity. The Gospel, held in reverence as sacred in the second century +at Rhosus, was probably brought thither when that church was founded, not +perhaps in a consecutive history, but in paragraphs. The church was a +daughter of the church of Antioch, and therefore probably founded by a +disciple of St. Peter. + + + + +IV. The Gospel Of The Egyptians. + + +The Gospel known by this name is mentioned by several of the early +Fathers.(378) It existed in the second half of the second century; and as +it was then in use and regarded as canonical by certain Christian sects, +it must have been older. We shall not be far out if we place its +composition at the beginning of the second century. + +To form an idea of its tendency, we must have recourse to two different +sources, the second Epistle of Clemens Romanus, the author of which seems +to have made use of no other Gospel than that of the Egyptians, and +Clement of Alexandria, who quotes three passages from it, and refutes the +theories certain heretics of his time derived from them. + +The second Epistle of St. Clement of Rome is a Judaizing work, as +Schneckenburg has proved incontestably.(379) It is sufficient to remark +that the Chiliast belief which transpires in more than one place, the +analogy of ideas and of expressions which it bears to the Clementine +Homilies, and finally the selection of Clement of Rome, a personage as +dear to the Ebionites as the apostles James and Peter, to place the +composition under his venerated name, are as many indications of the +Judaeo‐Christian character and origin of this apocryphal work. + +The Gospel cited by the author of this Epistle, except in two or three +phrases which are not found in any of our Canonical Gospels, recalls that +of St. Matthew. Nevertheless, it is certain that the quotations are from +the Gospel of the Egyptians, for one of the passages cited in this Epistle +is also quoted by Clement of Alexandria, who tells us whence it comes—from +the Egyptian Gospel. We may conclude from this that the Gospel of the +Egyptians presented great analogy to our first Canonical Gospel, without +being identical with it, and consequently that it was related closely to +the Gospel of the Hebrews. + +If the second Epistle of Clement of Rome determines for us the family to +which this Gospel belonged, the passages we shall extract from the +Stromata of Clement of Alexandria will determine its order. There are +three of these passages, and very curious ones they are. + +The first is cited by both Clement of Rome and Clement of Alexandria, by +one more fully than by the other. + +“_The Lord, having been asked by Salome when his kingdom would come, +replied, When you shall have trampled under foot the garment of shame, +when two shall be one, when that which is without shall be like that which +is within, and when the male with the female shall be neither male nor +female._”(380) + +The explanation of this singular passage by Clement of Rome is, “Two shall +be one when we are truthful with each other, and when in two bodies there +will be but one soul, without dissimulation and without disguise. That +which is without is the body; that which is within is the soul. Just as +your body appears externally, so should your soul manifest itself by good +works.” The explanation of the last member of the phrase is wanting, as +the Epistle has not come down to us entire. + +But this is certainly not the real meaning of the passage. Its true +signification is to be found in the bloodless, passionless exaltation at +which the ascetic aimed who held all matter to be evil, the body to be a +clog to the soul, marriage to be abominable, meats to be abstained from. +It points to that condition as one of perfection in which the soul shall +forget her union with the body, and, sexless and ethereal, shall be +supreme. + +It was in this sense that the heretics took it. Julius Cassianus, “chief +of the sect of the Docetae,”(381) invoked this text against the union of +the sexes. This interpretation manifestly embarrassed St. Clement of +Alexandria, and he endeavours to escape from the difficulty by weakening +the authority of the text. + +He does this by pointing out that the saying of our Lord is found only in +the Gospel of the Egyptians, and not in those four generally received. But +as Julius Cassianus appealed at the same time to a saying of St. Paul, the +authenticity of which was not to be contested, the Alexandrine doctor did +not consider that he could avoid discussing the question; and he gives, on +his side, an interpretation of the saying of Jesus in the Apocryphal +Gospel, and of that of St. Paul, associated with it by Julius Cassianus. +The words of St. Paul quoted by the heretic were those in Galatians (iii. +28): “There is neither Jew nor Greek, neither bond nor free, male or +female.” Cassianus paid no regard to the general sense of the passage, +which is, that the privileges of the gospel are common to all of every +degree and nation and sex, but fastening on the words “neither male nor +female,” contended that this was a prohibition of marriage. St. Clement +pays every whit as little regard to the plain sense of the passage, and +gives the whole an absurd mystic signification, as far removed from the +thought of the apostle as the explanation of Julius Cassianus. “By male,” +says he, “understand anger, folly. By female understand lust; and when +these are carried out, the result is penitence and shame.” + +It has been thought that the words “when two shall be one” recall the +philosophic doctrine of the Pythagoreans on the subject of numbers and the +dualism which was upheld by many of the Gnostics. St. Mark, according to +Irenaeus, taught that everything had sprung out of the monad and +dyad.(382) But it is not so. The teaching was not philosophic, but +practical. It may be thus paraphrased: “The kingdom of heaven shall have +come when the soul shall have so broken with the passions and feelings of +the body, that it will no longer be sensible of shame. The body will be +lost in the soul, so that the two shall become one; the body which is +without shall be like the soul within, and the male with the female shall +be insensible to passion.” + +It was a doctrine which infected whole bodies of men later: the +independence of the soul from the body led to wild asceticism and frantic +sensuality running hand in hand. Holding this doctrine, the Fraticelli in +the thirteenth century flung themselves into the most fiery temptations, +placed themselves in the most perilous positions; if they fell, it +mattered not, the soul was not stained by the deeds of the body; if they +remained unmoved, the body was indeed mastered, “the two had become one.” + +The garment of shame is to be trampled under foot. Julius Cassianus +explains this singular expression. It is the apron of skins wherewith our +first parents were clothed, when they blushed at their nakedness. They +blushed because they were in sin; when men and women shall cease to blush +at their nudity, then they have attained to the spiritual condition of +unfallen man. + +We see in embryo the Adamites of the Middle Ages, the Anabaptists of the +Reformation. + +But the garment of skin has a deeper signification. Philo taught(383) that +it symbolized the human body that clothed the nakedness of the Spirit. +Gnosticism caught at the idea. Unfallen man was pure spirit. Man had +fallen, and his fall consisted in being clothed in flesh. This garment of +skin must be trodden under foot, that the soul may arise above it, be +emancipated from its bonds. + +The second passage is quite in harmony with the first: “_Salome having +asked how long men should die, the Lord answered and said, As long as you +women continue to bear children._(_384_)_ Then she said, I have done well, +I have never borne a child. The Lord answered, Eat of every herb, but not +of that containing in itself bitterness._”(385) + +Cassian appealed to this text also in proof that marriage was forbidden. +But Clement of Alexandria refused to understand it in this sense. He is +perhaps right when he argues that the first answer of our Lord means, that +as long as there are men born, so long men will die. But the meaning of +the next answer entirely escapes him. When our Lord says, “Eat of every +herb save that in which is bitterness,” he means, says Clement, that +marriage and continence are left to our choice, and that there is no +command one way or the other; man may eat of every tree, the tree of +celibacy, or the tree of marriage, only he must abstain from the tree of +evil. + +But this is not what was meant. Under a figurative expression, the writer +of this passage conveyed a warning against marriage. Death is the fruit of +birth, birth is the fruit of marriage. Abstain from eating of the tree of +marriage, and death will be destroyed. + +That this is the meaning of this remarkable saying is proved conclusively +by another extract from the Gospel of the Egyptians, also made by Clement +of Alexandria; it is put in the mouth of our Lord. “_I am come to destroy +the works of the woman; of the woman, that is, of concupiscence, whose +works are generation and death._”(386) This quotation bears on the face of +it marks of having been touched and explained by a later hand. “Of the +woman,—that is, concupiscence, whose works are generation and death,” are +a gloss added by an Encratite, which was adopted into the text received +among the Egyptian Docetae. The words, “I am come to destroy the works of +the woman,” _i.e._ Eve, may have been spoken by our Lord. By Eve came sin +and death into the world, and these works Christ did indeed come to +destroy. + +But the gloss, as is obvious, alters the meaning of the saying. The woman +is no longer Eve, but womankind in general; and by womankind, that is, by +concupiscence, generation and death exist. + +Clement of Alexandria was incapable of seizing the plain meaning of these +words. He says, “The Lord has not deceived us, for he has indeed destroyed +the works of concupiscence, viz. love of money, of strife, glory, of women +... now the birth of these vices is the death of the soul, for we die +indeed by our sins.” + +We must look to Philo for the key. The woman, Eve, means, as he says, the +sense; Adam, the intellectual spirit. The union of soul and body is the +degradation of the soul, the fertile parent of corruption and death.(387) +Out of Philo’s doctrine grew a Manichaeanism in the Christian community +before Manes was born. + +The work of Jesus was taught to be the emancipation of the soul, the +rational spirit, Νοῦς, from the restraints of the body, its restoration to +its primitive condition. Death would cease when the marriage was dissolved +that held the spirit fettered in the prison‐house of flesh. + +Philonian philosophy remained vigorous at Alexandria in the circle of +enlightened Jews. It struck deep root, and blossomed in the Christian +Church. + +A Gospel, _which_ we do not know—it may have been that of Mark—was brought +into Egypt. The author of the Epistle to the Hebrews, an Epistle clearly +addressed to the Alexandrine Jews, prepared their minds to fuse Philonism +with Christianity. We see its influence in the Gospel of St. John. That +evangelist adopted Philo’s doctrine of the Logos; the author of the Gospel +of the Egyptians, that of the bondage of the spirit in matter. + +The conceptions contained in the three passages which Clement of +Alexandria has preserved are closely united. They all are referable to a +certain theosophy, the exposition of which is to be found in the writings +of Philo, and which may be in vain sought elsewhere at that period. Not +only are there to be found here the theosophic system of the celebrated +Alexandrine Jew, but also, what is a still clearer index of the source +whence the Egyptian Gospel drew its mystic asceticism, we find the quaint +expressions and forms of speech which belonged to Philo, and to none but +him. No one but Philo had thought to find in the first chapters of Genesis +the history of the fall of the soul into the world of sense, and to make +of Eve, of the woman, the symbol of the human body, and starting from this +to explain how the soul could return to its primitive condition, purely +spiritual, by shaking off the sensible to which in its present state it is +attached. When we shall have trampled under foot our tunics of skins +wherewith we have been covered since the fall, this garment, given to us +because we were ashamed of our nakedness,—when the body shall have become +like the soul,—when the union of the soul with the body, _i.e._ of the +male and the female, shall exist no more,—when the woman, that is the +body, shall be no more productive, shall no more produce generation and +death,—when its works are destroyed, then we shall not die any more; we +shall be as we were before our fall, pure spirits; and this will be the +kingdom of the Lord. And to prepare for this transformation, what is to be +done? Eat of every herb, nourish ourselves on the fruit of every tree of +paradise,—that is, cultivate the soul, and not occupy it with anything but +that which will make it live; but abstain from the herb of bitterness,—the +tree of the knowledge of good and evil, that is,—reject all that can weave +closer the links binding the soul to the body, retain it in its prison, +its grave.(388) + +It is easy to see how Philonian ideas continued to exert their influence +in Egypt, when absorbed into Christianity. It was these ideas which +peopled the deserts of Nitria and Scete with myriads of monks wrestling +with their bodies, those prison‐houses of their souls, struggling to die +to the world of matter, that their ethereal souls might shake themselves +free. Their spirits were like moths in a web, bound by silken threads; the +spirit would be choked by these fetters, unless it could snap them and +sail away. + + + + + +PART III. THE LOST PAULINE GOSPELS. + + +Under this head are classed such Gospels as have a distinct anti‐ +Judaizing, Antinomian tendency. They were in use among the Churches of +Asia Minor, and eventually found their way into Egypt. + +This class may probably be subdivided into those which bore a strong +affinity to the Canonical Gospel of St. Luke, and those which were +independent compilations. + +To the first class belongs— + +1. The Gospel of the Lord. + +To the second class— + +1. The Gospel of Eve. +2. The Gospel of Perfection. +3. The Gospel of Philip. +4. The Gospel of Judas. + + + + +I. The Gospel Of The Lord. + + +The Gospel of the Lord, Εὐαγγέλιον τοῦ Κυρίου, was the banner under which +the left of the Christian army marched, as the right advanced under that +of the Gospel of the Hebrews. + +The Gospel of the Lord was used by Marcion, and apparently before him by +Cerdo.(389) + +In opposition to Ebionitism, with its narrow restraints and its low +Christology, stood an exclusive Hellenism. Ebionitism saw in Jesus the Son +of David, come to re‐edit the Law, to provide it with new sanction, after +he had winnowed the chaff from the wheat in it. Marcionism looked to the +Atonement, the salvation wrought by Christ for all mankind, to the +revelation of the truth, the knowledge (γνῶσις) of the mysteries of the +Godhead made plain to men, through God the good and merciful, who sent His +Son to bring men out of ignorance into light, out of the bondage of the +Law into the freedom of the Gospel.(390) + +The Gospel, in the eyes of Marcion and the extreme followers of St. Paul, +represented free grace, overflowing goodness, complete reconciliation with +God. + +But such goodness stood contrasted with the stern justice of the Creator, +as revealed in the books of the Old Testament; infinite, unconditioned +forgiveness was incompatible with the idea of God as a Lawgiver and a +Judge. The restraint of the Law and the freedom of the Gospel could no +more emanate from the same source than sweet water and bitter. + +Therefore the advanced Pauline party were led on to regard the God who is +revealed in the Old Testament as a different God from the God revealed by +Christ. Cerdo first, and Marcion after him, represented the God of this +world, the Demiurge, to be the author of evil; but the author of evil only +in so far as that his nature being incomplete, his work was incomplete +also. He created the world, but the world, partaking in his imperfection, +contains evil mixed with good. He created the angel‐world, and part of it, +through defect in the divinity of their first cause, fell from heaven. + +The germs of this doctrine, it was pretended, were to be found in St. +Paul’s Epistles. In the second to the Corinthians, after speaking of the +Jews as blinded to the revelation of the Gospel by the veil which is on +their faces, the apostle says: “The God of this world hath blinded the +minds of them which believe not, lest the light of the glorious gospel of +Christ, who is the image of God, should shine unto them.”(391) St. Paul +had no intention of representing the God of the Jews who veiled their eyes +as opposed to Christ; but it is easy to see how readily those who followed +his doctrine of antagonism between the Law and the Gospel would be led to +suppose that he did identify the God of the Law with the principle of +obstructiveness and of evil. + +So also St. Paul’s teaching that sin was produced by the Law, that it had +no positive existence, but was called into being by the imposition of the +Commandments, lent itself with readiness to Marcion’s system. “The Law +entered, that the offence might abound.”(392) “The motions of sins are by +the Law.”(393) “I had not known sin, but by the Law: for I had not known +lust, except the Law had said, Thou shalt not covet.”(394) + +This Law, imposed by the God of the Jews, is then the source of sin. It is +imposed, not on the spirit, but on the flesh. In opposition to it stands +the revelation of Jesus Christ, which repeals the Law of the Jews. “The +Law of the spirit of life in Christ Jesus hath made me free from the law +of sin and death.”(395) “Therefore we conclude that a man is justified +without the deeds of the Law.”(396) “Before faith came, we were kept under +the Law, shut up unto the faith which should afterwards be revealed. +Wherefore the Law was our schoolmaster to bring us to Christ, that we +might be justified by faith; but after that faith is come, we are no +longer under a schoolmaster.”(397) + +We find in St. Paul’s writings all the elements of Marcion’s doctrine, but +not compacted into a system, because St. Paul never had worked out such a +theory, and would have shrunk from the conclusions which might be drawn +from his words, used in the heat of argument, for the purpose of opposing +an error, not of establishing a dogmatic theory. + +The whole world lay, according to Marcion, under the dispensation of the +Demiurge, and therefore under a mixed government of good and evil. To the +Jewish nation this Demiurge revealed himself. His revelation was stern, +uncompromising, imperfect. Then the highest God, the God of love and +mercy, who stood opposed to the inferior God, the Creator, the God of +justice and severity, sent Jesus Christ for the salvation of all (ad +salutem omnium gentium) to overthrow and destroy (arguere, redarguere, +ἐλέγχειν, καταλεύειν) “the Law and the Prophets,” the revelation of the +world‐God, the God of the Jews. + +The highest God, whose realm and law were spiritual, had been an unknown +God (deus ignotus) till Christ came to reveal Him. The God of this world +and of the Jews had a carnal realm, and a law which was also carnal. They +formed an antithesis, and true Christianity consisted in emancipation from +the carnal law. The created world under the Demiurge was bad; matter was +evil; spirit alone was pure. Thus the chain unrolled, and lapsed into +Manichaeism. Cerdo and Marcion stood in the same relation to Manes that +Paul stood in to them. Manichaeism was not yet developed; it was +developing. + +Gnosticism, with easy impartiality, affected Ebionitism on one side and +Marcionism on the other, intensifying their opposition. It was like oxygen +combining here to form an alkali, there to generate an acid. + +The God of love, according to Marcion, does not punish. His dealings with +man are, all benevolence, communication of free grace, bestowal of ready +forgiveness. For if sin be merely violation of the law of the God of this +world, it is indifferent to the highest God, who is above the Demiurge, +and regards not his vexatious restrictions on the liberty of man. + +Yet Marcion was not charged by his warmest antagonists with immorality. +They could not deny that the Marcionites entirely differed from other +Pauline Antinomians in their moral conduct—that, for example, in their +abhorrence of heathen games and pastimes they came fully up to the +standard of the most rigid Catholic Christians. While many of the +disciples of St. Paul, who held that an accommodation with prevailing +errors was allowable, that no importance was to be attached to externals, +found no difficulty in evading the obligation to become martyrs, the +Marcionites readily, fearlessly, underwent the interrogations of the +judges and the tortures of the executioner.(398) + +Marcion, there is no doubt, regarded St. Paul as the only genuine apostle, +the only one who remained true to his high calling. He taught that Christ, +after revealing himself in his divine power to the God of this world, and +confounding him unto submission, manifested himself to St. Paul,(399) and +commissioned him to preach the gospel. + +He rejected all the Scriptures now accounted canonical, except the +Epistles of St. Paul, which formed with him an “Apostolicon,” in which +they were arranged in the following order:—The Epistle to the Galatians, +the First and Second to the Corinthians, the Epistles to the Romans, the +Thessalonians, Ephesians, Colossians, Philemon, and to the +Philippians.(400) + +Besides the Epistles of St. Paul, he made use of an original Gospel, which +he asserted was the evangelical record cited and used by Paul himself. The +other Canonical Gospels he rejected as corrupted by Judaizers. + +This Gospel bore a close resemblance to that of St. Luke. “Marcion,” says +Irenaeus, “has disfigured the entire Gospel, he has reconstructed it after +his own fancy, and then boasts that he possesses the true Gospel.”(401) + +Tertullian assures us that Marcion had cut out of St. Luke’s Gospel +whatever opposed his own doctrines, and retained only what was in favour +of them.(402) This statement, as we shall see presently, was not strictly +true. + +Epiphanius is more precise. He goes most carefully over the Gospel used by +Marcion, and discusses every text which, he says, was modified by the +heretic.(403) + +The charge of mutilating the Canonical Gospels was brought by the orthodox +Fathers against both the Ebionites on one side, and the Marcionites and +Valentinians on the other, because the Gospels they used did not exactly +agree with those employed by the middle party in the Church which +ultimately prevailed. But the extreme parties on their side made the same +charge against the Catholics.(404) It is not necessary to believe these +charges in every case. + +If the Gospels(405) were compiled as in the manner I have contended they +were, such discrepancies must have occurred. Every Church had its own +collection of the “Logia” and of the “Practhenta” of Christ. The more +voluminous of these collections, those better strung together, thrust the +earlier, less complete, collections into the back‐ground. And these +collections were continually being augmented by the acquisition of fresh +material; and this new material was squeezed into the existing text, often +without much consideration for the chain of story or teaching which it +broke and dislocated. + +Marcion was too conscientious and earnest a man wilfully to corrupt a +Gospel. He probably brought with him to Rome the Gospel in use at Sinope +in Pontus, of which city, according to one account, his father was bishop. +The Church in Sinope had for its first bishop, Philologus, the friend of +St. Paul, if we may trust the pseudo‐Hippolytus and Dorotheus. It is +probable that the Church of Sinope, when founded, was furnished by St. +Paul with a collection of the records of Christ’s life and teaching such +as he supplied to other “Asiatic” churches. And this collection was, no +doubt, made by his constant companion Luke. + +Thus the Gospel of Marcion may be Luke’s original Gospel. But there is +every reason to believe that Luke’s Gospel went through considerable +alteration, probably passed through a second edition with considerable +additions to it made by the evangelist’s own hand, before it became what +it now is, the Canonical Luke. + +He may have found reason to alter the arrangement of certain incidents; to +insert whole paragraphs which had come to him since he had composed his +first rough sketch; to change certain expressions where he found a +difference in accounts of the same sayings, or to combine several. + +Moreover, the first edition was published in the full heat of the Pauline +controversy. Its strong Paulinianism lies on the surface. But afterwards, +when this excitement had passed away, and the popular misconception of +Pauline sola‐fidianism had become a general offence to morals and +religion, then Luke came under the influence of St. John, and tempered his +Gospel by adding to it incidents Paul did not care to have inserted in the +Gospel he wished his converts to receive, or the accuracy of which, as +disagreeing with his own views, he was disposed to question. + +Of this I shall have more to say presently. It is necessary, in the first +place, briefly to show that Marcion’s Gospel contained a different +arrangement of the narrative from the Canonical Luke, and was without many +passages which it is not possible to believe he wilfully excluded. For +instance, in Marcion’s Gospel: “And as he entered into a certain village, +there met him ten men that were lepers, which stood afar off: and they +lifted up their voices, and said, Jesus, Master, have mercy on us. And +when he saw them, he said unto them, Go, show yourselves unto the priests. +And it came to pass, that as they went, they were cleansed. And many +lepers were in Israel in the time of Eliseus the prophet; and none of them +was cleansed saving Naaman the Syrian. And one of them, when he saw that +he was healed,” &c. Here the order is Luke xvii. 12, 13, 14, iv. 27, xvii. +15. Such a disturbance of the text in the Canonical Gospel could serve no +purpose, would not support any peculiar view of Marcion, and cannot +therefore have been a wilful alteration. And in the first chapter of +Marcion’s Gospel this is the sequence of verses whose parallels in St. +Luke are: iii. 1, iv. 31, 32, 33, 34, 35, 36, 37, 38, 39, 16, 20 21, 22, +23, 28, 29, 30, 40, 41, 42, 43, 44. + +Thus the order of events is different in the two Gospels. Christ goes +first to Capernaum in the “Gospel of the Lord,” and afterwards to +Nazareth, an inversion of the order as given in the Gospel of St. Luke. +Again, in this instance, no purpose was served by this transposition. It +is unaccountable on the theory that Marcion corrupted the Gospel of Luke; +but if we suppose that Luke revised the arrangement of his Gospel after +its first publication, the explanation is simple enough. + +But what is far more conclusive of the originality of Marcion’s Gospel is, +that his Gospel was without several passages which occur in St. Luke, and +which do apparently favour his views. Such are Luke xi. 51, xiii. 30 and +34, xx. 9‐16. These contain strong denunciations of the Jews by Jesus +Christ, and a positive declaration that they had fallen from their place +as the elect people. Marcion insisted on the abrogation of the Old +Covenant; it was a fundamental point in his system; he would consequently +have found in these passages powerful arguments in favour of his thesis. +He certainly would not have excluded them from his Gospel, had he tampered +with the text, as Irenaeus and Tertullian declare. + +Yet Marcion would not scruple to use the knife upon a Gospel that came +into his hands, if he found in it passages that wholly upset his doctrine +of the Demiurge and of asceticism. For when the Church was full of +Gospels, and none were as yet settled authoritatively as canonical, +private opinion might, unrebuked, choose one Gospel and reject the others, +or subject any Gospel to critical supervision. The manner in which the +Gospels were composed laid them open to criticism. Any Church might +hesitate to accept a saying of our Lord, and incorporate it with the +Gospel with which it was acquainted, till satisfied that the saying was a +genuine, apostolic tradition. And how was a Church to be satisfied? By +internal evidence of genuineness, when the apostles themselves had passed +away. Consequently, each Church was obliged to exert its critical faculty +in the composition of its Gospel. And that the churches did exert their +judgment freely is evidenced by the mass of apocryphal matter which +remains, the dross after the refining, piled up in the Gospels of +Nicodemus, of the Infancy of Thomas, and of Joseph the Carpenter. All of +which was deliberately rejected as resting on no apostolic authority, as +not found in any Church to be read at the sacred mysteries, but as mere +folk‐tales buzzed about, nowhere producing credentials of authenticity. + +Marcion, following St. Paul, declared that the Judaizing Church had +“corrupted the word of God,”(406) meaning such “logia” as, “I am not come +to destroy the Law or the Prophets.” “Till heaven and earth pass, one jot +or one tittle shall in no wise pass from the Law, till all is +fulfilled.”(407) These texts would naturally find no place in the original +Pauline Gospels used by the Churches he had founded. In St. Luke’s Gospel, +accordingly, the Law and the Prophets are said to have been until John, +and since then the Gospel, “the kingdom of God.”(408) But the following +verse in St. Luke’s Gospel is, “It is easier for heaven and earth to pass, +than one tittle of the Law to fail”—a contradiction of the immediately +preceding verse, which declares that the Law has ceased with the +proclamation of the Gospel. This verse, therefore, cannot have existed in +its present form in the original Gospel of St. Luke, and must have been +modified when a reconciliation had been effected between Petrine and +Pauline Christianity. + +It is not to be wondered at, therefore, that the verse should read +differently in Marcion’s Gospel, which contains the uncorrupted original +passage, and runs thus “It is easier for heaven and earth to pass, than +for one tittle of my words to fail;” or perhaps, “It is easier for heaven +and earth to pass, than one tittle of the words of the Lord to fail;” for +in this instance we have not the exact words.(409) + +But though Marcion certainly endured the presence of texts in his Gospel +which militated against his system, he may have cut out other passages. +Passages, or words only, which he thought had crept into the text without +authority. This can scarcely be denied when the texts are examined which +are wanting in his Gospel. No strong conservative attachment to any +particular Gospels had grown up in the Church as yet; no texts had been +authoritatively sanctioned. As late as the end of the second century (A.D. +190), the Church of Rhossus was using its own Gospel attributed to Peter, +till Serapion, bishop of Antioch, thinking that it contained Docetic +errors, probably because of omissions, suppressed it,(410) and substituted +for it, in all probability, one of the more generally approved Gospels. + +The Church of Rhossus was neither heretical nor schismatical; it formed +part of the Catholic Church, and, no objection was raised against its use +of a Gospel of its own, till it was suggested that this Gospel contained +errors of doctrine. No question was raised whether it was an authentic +Gospel by Peter or not; the standard by which it was measured was the +traditional faith of the Church. It did not agree with this standard, and +was therefore displaced. St. Epiphanius and St. Jerome assert, probably +unjustifiably, that the orthodox did not hesitate to amend their Gospels, +if they thought there were passages in them objectionable or doubtful. +Thus they altered the passage in which Jesus is said to have wept over +Jerusalem (Luke xix. 41). St. Epiphanius frankly tells us so. “The +orthodox,” says he, “have eliminated these words, urged to it by fear, and +not feeling either their purpose or force.”(411) But it is more likely +that the weeping of Jesus over Jerusalem was inserted by Luke in his +Gospel at the time of reconciliation under St. John, so as to make the +Pauline Gospel exhibit Jesus moved with sympathy for the holy city, the +head‐quarters of the Law. The passage is not in Marcion’s Gospel; and +though it is possible he may have removed it, it is also possible that he +did not find it in the Pauline Gospel of the Church at Sinope. + +St. Jerome says that Luke xxii. 43, 44, were also eliminated from some +copies of the Canonical Gospel. “The Greeks have taken the liberty of +extracting from their texts these two verses, for the same reason that +they removed the passage in which it is said he wept.... This can only +come from superstitious persons, who think that Jesus Christ could not +have become as weak as is represented.”(412) St. Hilary says that these +verses were not found in many Greek texts, or in some Latin ones.(413) + +But here, also, the assertion of St. Jerome and St. Hilary cannot be taken +as a statement of fact, but rather as a conclusion drawn by them from the +fact that all copies of the Gospel of St. Luke did not contain these two +verses. They are wanting in the Gospel of our Lord, and may be an addition +made to the Gospel of St. Luke, after it had been first circulated. There +is reason to suppose that after St. Luke had written his Gospel, +additional matter may have been provided him, and that he published a +second, and enlarged, edition of his Gospel. Thus some Churches would be +in possession of the first edition, and others of the second, and Jerome +and Epiphanius, not knowing this, would conclude that those in possession +of the first had tampered with their text. + +The Gospel of Marcion has been preserved to us almost in its entirety. +Tertullian regarded Marcionism as the most dangerous heresy of his day. He +wrote against it, and carefully went through the Marcionite Gospel to show +that it maintained the Catholic faith, though it differed somewhat from +the Gospel acknowledged by Tertullian, and that therefore Marcion’s +doctrine was untenable.(414) He does not charge Marcion with having +interpolated or curtailed a Canonical Gospel, for Marcion was ready to +retort the charge against the Gospel used by Tertullian.(415) + +It is not probable that Tertullian passed over any passage in the “Gospel +of the Lord” which could by any means be made to serve against Marcion’s +system. This is the more probable, because Tertullian twists the texts to +serve his purpose which in the smallest degree lend themselves to being so +treated.(416) + +St. Epiphanius has gone over much the same ground as Tertullian, but in a +different manner. He attempts to show how wickedly Marcion had corrupted +the Word of God, and how ineffectual his attempt had been, inasmuch as +passages in his corrupted Gospel served to destroy his system. + +With these two purposes he went through the whole of the “Gospel of the +Lord,” and accompanied it with a string of notes, indicating all the +alterations and omissions he found in it. Each text from Marcion’s Gospel, +or Scholion, is accompanied by a refutation. Epiphanius is very +particular. He professes to disclose “the fraud of Marcion from beginning +to end.” And the pains he took to do this thoroughly appear from the +minute differences between the Gospels which he notices.(417) At the same +time, he does not extract long passages entire from the Gospel, but +indicates their subject, where they agreed exactly with the received text. +It is possible, therefore, that other slight differences may have existed +which escaped his eye, but the differences can only have been slight. + +The following table gives the contents of the Gospel of Marcion. It +contains nothing that is not found in St. Luke’s Gospel. But some of the +passages do not agree exactly with the parallel passages in the Canonical +Gospel. + +THE GOSPEL (Τὸ Εὐαγγέλιον).(418) + +Chap. i.(419) + +1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius +Pilate ruling in Judea, Jesus came down to Capernaum, a city of Galilee, +and straightway on the Sabbath days, going into the synagogue, he +taught.(420) + +2. And they were astonished at his doctrine: for his word was with power. + +3. And in the synagogue there was a man, which had a spirit of an unclean +devil, and cried out with a loud voice, + +4. Saying, Let us alone; what have we to do with thee, Jesus?(421) Art +thou come to destroy us? I know thee who thou art; the Holy One of God. + +5. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And +when the devil had thrown him in the midst, he came out of him, and hurt +him not. + +6. And they were all amazed, and spake among themselves, saying, What a +word is this! for with authority and power he commandeth the unclean +spirits, and they come out. + +7. And he arose out of the synagogue,(422) and entered into Simon’s house. +And Simon’s wife’s mother was taken with a great fever; and they besought +him for her. + +8. And he stood over her, and rebuked the fever, and it left her: and +immediately she arose and ministered unto them. + +9. And the fame of him went out into every place of the country round +about. + +10. And he taught in their synagogues, being glorified of all.(423) + +11. And he came to Nazareth;(424) and, as his custom was, he went into the +synagogue on the Sabbath day,(425) and he began to preach to them.(426) + +12. And all bare him witness, and wondered at the gracious words which +proceeded out of his mouth.(427) + +13. And he said unto them, Ye will surely say unto me this proverb, +Physician, heal thyself: whatsoever we have heard done in Capernaum, do +also here.(428) + +14. But I tell you of a truth, many widows were in Israel in the days of +Elias, when the heaven was shut up three years and six months, when great +famine was throughout the land; + +15. But unto none of them was Elias sent, save unto Sarepta, a city of +Sidon, unto a woman that was a widow. + +16. And many lepers were in the time of Eliseus the prophet in +Israel,(429) and none of them was cleansed, saving Naaman the Syrian. + +17. And all they in the synagogue, when they heard these things, were +filled with wrath, + +18. And rose up, and thrust him out of the city, and led him unto the brow +of the hill whereon their city was built, that they might cast him down +headlong. + +19. But he passing through the midst of them, went his way to +Capernaum.(430) + +20. And when the sun was setting, all they that had any sick with divers +diseases brought them unto him, &c. (as St. Luke iv. 40‐44). + +Chap. ii. + +Same as St. Luke v. + +Verse 14 differed slightly. For εἰς μαρτύριον αὐτοῖς, Marcion’s Gospel had +ἵνα τοῦτο ἦ μαρτύριον ῦμιν, “that this may be a testimony to you.” + +Chap. iii. + +Same as St. Luke vi. + +Verse 17, for μετ᾽ αὐτῶν, Marcion read ἐν αὐτοῖς; “among them” for “with +them.” + +Chap. iv. + +Same as St. Luke vii. + +Verses 29‐35 omitted. + +Chap. v. + +Same as St. Luke viii. + +But verse 19 was omitted by Marcion. + +And verse 21 read: “And he answering, said unto them, Who is my mother, +and who are my brethren?(431) My mother and my brethren are these which +hear the word of God, and do it.” + +Chap vi. + +Same as St. Luke ix. + +But verse 31 was omitted. + +Chap. vii. + +Same as St. Luke x. + +But verse 21 read: “In that hour he rejoiced in the Spirit, and said, I +praise and thank thee, Lord of Heaven, that those things which were hidden +from the wise and prudent thou hast revealed to babes: even so, Father; +for so it seemed good in thy sight.”(432) + +And verse 22 ran: “All things are delivered to me of my Father, and no man +hath known the Father save the Son, nor the Son save the Father, and he to +whom the Son hath revealed;”(433) in place of, “All things are delivered +to me of my Father; and no man knoweth who the Son is, but the Father; and +who the Father is, but the Son, and he to whom the Son will reveal him.” + +And verse 25: “Doing what shall I obtain life?” “eternal,” αἰώνιον, being +omitted. + +Chap. viii. + +Same as St. Luke xi. + +But verse 2: “When ye pray, say, Father, may thy Holy Spirit come to us, +thy kingdom come,” &c., in place of “Hallowed be thy name.”(434) + +Verse 29: in Marcion’s Gospel it ended, “This is an evil generation: they +seek a sign; and there shall no sign be given it.” What follows in St. +Luke’s Gospel, “but the sign of Jonas the prophet,” and verses 30‐32, were +omitted. + +Verse 42: “Woe unto you, Pharisees! ye tithe mint and rue and all manner +of herbs, and pass over the calling(435) and the love of God,” &c. + +Verses 49‐51 were omitted by Marcion. + +Chap. ix. + +Same as St. Luke xii. + +But verses 6, 7, and “τῶν ἀγγέλων” in 8 and 9 omitted. + +Verse 32 read: “Fear not, little flock; for it is the Father’s good +pleasure to give you the kingdom.”(436) + +And verse 38 ran thus: “And if he shall come in the evening watch, and +find thus, blessed are those servants.”(437) + +Chap. x. + +Same as St. Luke xiii. 11‐28. + +Marcion’s Gospel was without verses 1‐10. + +Verse 28: for “Abraham and Isaac and Jacob and all the prophets,” Marcion +read, “all the righteous,”(438) and added “held back” after “cast.”(439) + +Verses 29‐35 of St. Luke’s chapter were not in Marcion’s Gospel. + +Chap. xi. + +Same as St. Luke xiv. + +Verses 7‐11 omitted. + +Chap. xii. + +Same as St. Luke xv. 1‐10. + +Verses 11‐32 omitted. + +Chap. xiii. + +Same as St. Luke xvi. + +But verse 12: “If ye have not been faithful in that which is another +man’s, who will give you that which is mine?”(440) + +And verse 17: for “One tittle of the Law shall not fall,” Marcion read, +“One tittle of my words shall not fall.”(441) + +Chap. xiv. + +Same as St. Luke xvii. + +But verse 2: εἰ μὴ ἐγεννήθη, ἢ μύλος ὀνικὸς,(442) “if he had not been +born, or if a mill‐stone,” &c. + +Verses 9, 10: Marcion’s Gospel had, “Doth he thank that servant because he +did the things that were commanded him? I trow not. So likewise do ye, +when ye shall have done all those things that are commanded you.” +Omitting, “Say, We are unprofitable servants; we have done that which was +our duty to do.” + +Verse 14: “And he sent them away, saying, Go show yourselves unto the +priests,” &c., in place of, “And when he saw them, he said unto them,” +&c.(443) + +Verse 18 ran: “These are not found returning to give glory to God. And +there were many lepers in the time of Eliseus the prophet in Israel; and +none of them was cleansed, saving Naaman the Syrian.”(444) + +Chap. xv. + +Same as St. Luke xviii. 1‐30, 35‐43. + +Verse 19: “Jesus said to him, Do not call me good; one is good, the +Father.”(445) + +Verses 31‐34 were absent from Marcion’s Gospel. + +Chap. xvi. + +Same as St. Luke xix. 1‐28. + +Verses 29‐48 absent. + +Verse 9: “For that he also is a son of Abraham,” was not in Marcion’s +text. + +Chap. xvii. + +Same as St. Luke xx. 1‐8, 19‐36, 39‐47. + +Verses 9‐18 not in Marcion’s Gospel. + +Verse 19: “They perceived that he had spoken this parable against them,” +not in Marcion’s text. + +Verse 35: “But they which shall be accounted worthy of God to obtain that +world,” &c.(446) + +Verses 37, 38, omitted. + +Chap. xviii. + +Same as St. Luke xxi. 1‐17, 19, 20, 23‐38. + +Verses 18, 21, 22, were not in Marcion’s Gospel. + +Chap. xix. + +Same as St. Luke xxii. 1‐15, 19‐27, 31‐34, 39‐48, 52‐71. + +Verses absent were therefore 16‐18, 28‐30, 35‐38, 45‐51. + +Chap. xx. + +Same as St. Luke xxiii. + +Verse 2: “And they began to accuse him, saying, We found this one +perverting the nation, and destroying the Law and the Prophets, and +forbidding to give tribute to Caesar, and leading away the women and +children.”(447) + +Verse 43: “Verily I say unto thee, To‐day shalt thou be with me.”(448) + +Chap. xxi. + +Same as St. Luke xxiv. 1‐26, 28‐51. + +Verse 25: “O fools and sluggish‐hearted in believing all those things +which he said to you,” in place of, “in believing all those things which +the prophets spake.”(449) + +Verse 27 was omitted. + +Verse 32: “And while he opened to us the Scriptures,” omitted. + +Verse 44: “These are the words which I spake unto you, while I was yet +with you.” What follows in St. Luke, “that all things must be fulfilled, +which were written in the Law of Moses, and the Prophets, and the Psalms, +concerning me,” was omitted. + +Verse 45 was omitted. + +Verse 46 ran: “That thus it behoved Christ to suffer,” &c.; so that the +whole sentence read, “These are the words which I spake unto you, while I +was yet with you, That thus it behoved Christ to suffer, and to rise from +the dead the third day.” + +Verses 52 and 53 were omitted. + +I shall now make a few remarks on some of the passages absent from +Marcion’s Gospel, or which, in it, differ from the Canonical Gospel of St. +Luke. + +1. It was not attributed to St. Luke. It was Τὸ Εὐαγγέλιον, not κατὰ +Λουκᾶν. Tertullian explicitly says, “Marcion inscribes no name on his +Gospel,”(450) and in the “Dialogue on the Right Faith” it is asserted that +he protested his Gospel was _the_ Gospel, the only one; and that the +multiplicity of Gospels used by Catholics, and their discrepancies, were a +proof that none of these other Gospels were genuine. He even went so far +as to assert that his Gospel was written by Christ,(451) and when closely +pressed on this point, and asked whether Christ wrote the account of his +own passion and resurrection, he said it was so, but afterwards hesitated, +and asserted that it was probably added by St. Paul. + +This shows plainly enough that Marcion had received the Gospel, probably +from the Church of Sinope, where it was the only one known, and that he +had heard nothing about St. Luke as its author; indeed, knew nothing of +its origin. He treated it with the utmost veneration, and in his +veneration for it attributed its authorship to the Lord himself; supposing +the words of St. Paul, “the Gospel of Christ,”(452) “the Gospel of his +Son,”(453) “the Gospel of God,”(454) to mean that Jesus Christ was the +actual author of the book. + +Marcion, it may be remarked, would have had no objection to acknowledging +St. Luke as the compiler of the Gospel, as that evangelist was a devoted +follower of St. Paul. If he did not do so, it was because at Sinope the +Gospel read in the Church was not known by his name. + +2. Marcion’s Gospel was without the Preface, Luke i. 1‐4. + +This Preface is certainly by St. Luke, but was added, we may conjecture, +after the final revision of his Gospel, when he issued the second edition. +Its absence from Marcion’s Gospel shows that it did not accompany the +first edition. + +3. The narrative of the nativity, Luke i. ii., is not in Marcion’s Gospel. + +It has been supposed by critics that he omitted this narrative purposely, +because his Christ was descended from the highest God, had no part with +the world of the Demiurge, and had therefore no earthly mother.(455) But +if so, why did Marcion suffer the words, “Thy mother and thy brethren +stand without desiring to see thee” (Luke viii. 20), to remain in his +Gospel? + +And it does not appear that Marcion denied the incarnation _in toto_, and +went to the full extreme of Docetic doctrine. On the contrary, he taught +that Christ deceived the God of this World, by coming into it as a man. +The Demiurge trusted he would be his Messiah, to confirm the Law for ever. +But when he saw that Christ was destroying the Law, he inflicted on him +death. And this was only possible, because Christ was, through his human +nature, subject to his power. + +It is a less violent supposition that in the Church of Sinope the Gospel +was, like that of St. Mark, without a narrative of the nativity and +childhood of Jesus. It is probable, moreover, that the first two chapters +of St. Luke’s Gospel were added at a later period. The account of the +nativity and childhood is taken from the mouths of the blessed Virgin +Mary, of eye‐witnesses, or contemporaries. “Mary kept all these things and +pondered them in her heart,” and “His mother kept all these sayings in her +heart.”(456) This is our guaranty that the story is true. Mary kept them +in memory, and the evangelist appeals to her memory for them. So with +regard to the account of the nativity of the Baptist, “All they that heard +these things laid them up in their hearts.”(457) To their recollections +also the evangelist appeals as his authority. + +Now it is not probable that St. Luke or St. Paul were brought in contact +with the Virgin and the people about Hebron, relatives of the Baptist. +Their lives were spent in Asia Minor. But St. John, we know, became the +guardian of the blessed Virgin after the death of Christ.(458) Greek +ecclesiastical tradition declares that she accompanied him to Ephesus. But +be that as it may, St. John almost certainly would have tenderly and +reverently collected the “memorabilia” of the blessed Mother concerning +her Divine Son’s birth and infancy. + +St. John had the organizing and disciplining of the “Asiatic” churches +founded by St. Paul after the removal of the Apostle of the Gentiles. When +he came to Ephesus, and went through the Churches of Asia Minor, he found +a Gospel compiled by St. Luke in general use. To this he added such +particulars as were expedient to complete it, amongst others the +“recollections” of St. Mary, and the relatives of the Baptist. It is most +probable that he gave them to St. Luke to work into his narrative, and +thus to form a second edition of his Gospel.(459) That the Gospel of St. +Luke was retouched after the abatement of the anti‐legal excitement can +hardly be doubted. We shall see instances as we proceed. + +4. The section relating to the Baptist (Luke iii. 2‐19), with which the +most ancient Judaizing Gospels opened, was absent from that of Marcion. + +John belonged to the Old Covenant; he could not therefore be regarded as +revealing the Gospel of the unknown God. This is thought by Baur, +Hilgenfeld and Volckmar, to be the reason of the omission. But the +explanation is strained. I think it probable, as stated above, that St. +Luke when with St. Paul had not got the narrative of those who had heard +and seen the birth of the Baptist and his preaching beyond Jordan. Had +Marcion, moreover, objected to the Baptist as belonging to the Old +Covenant, he would not have suffered the presence in his Gospel of the +passage, Luke vii. 24‐28, containing the high commendation of John, “This +is he of whom it is written, Behold, I send my messenger before thy face, +which shall prepare the way before thee.” + +5. There is no mention in Marcion’s Gospel of the baptism of our Lord +(Luke iii. 21, 22). This is given very briefly in St. Luke’s Gospel. To +the Nazarene Church this event was of the utmost importance; it was +regarded as the beginning of the mission of Jesus, the ratification by God +of his Messiahship, and therefore the Gospels of Mark and of the Hebrews +opened with it. But the significance was not so deeply felt by the Gentile +converts, and therefore the circumstance is despatched in a few words. + +6. The genealogy of Joseph is not given (Luke iii. 23‐38). This is not to +be wondered at. It is an evidently late interpolation, clumsily foisted +into the sacred text, rudely interrupting the narrative. + +(21): “Now when all the people were baptized, it came to pass that Jesus +also being baptized, and praying, the heaven opened, (22) and the Holy +Ghost descended in a bodily shape like a dove upon him, and a voice came +from heaven, which said, Thou art my beloved Son; in thee I am well +pleased. (iv. 1): And Jesus being full of the Holy Ghost returned from +Jordan, and was led by the Spirit into the wilderness.” Such is the +natural order. But it is interrupted by the generation of Joseph, the +supposed father of Jesus, from Adam. This generation does not concern +Jesus at all, but it came through some Jewish Christians into the hands of +the Church in Asia Minor, and was forced between the joints of the sacred +text, to the interruption of the narrative and the succession of +ideas.(460) Marcion had it not in the Gospel brought from Pontus. + +7. The narrative of the Temptation is not in Marcion’s Gospel. It can have +been no omission of his, for it would have tallied admirably with his +doctrine. He held that the God of this world believed Christ at first to +be the Messiah, but finally was undeceived. In the narrative of the +Temptation the devil offers Christ all the kingdoms of the world and the +glory of them. He takes the position which in Marcion’s scheme was +occupied by the Demiurge. Had he possessed the record of the Temptation, +it would have mightily strengthened his position. + +8. The “Gospel of our Lord” opens with the words, “In the fifteenth year +of Tiberius Caesar, Pontius Pilate ruling in Judaea (ἡγεμονεύοντος in +place of ἐπιτροπεύοντος, an unimportant difference), Jesus came down to +Capernaum, a city of Galilee, and straightway on the Sabbath days, going +into the synagogue, he taught” (εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκε in +place of καὶ διδάσκων αὐτοὺς ἐν τοῖς σάββασιν), again an unimportant +variation. + +9. The words “Jesus of Nazareth”(461) are in Marcion’s Gospel simply +“Jesus.” This may have been done by Marcion on purpose. But there is no +evidence that it was omitted in xxiv. 19. + +10. The order of events, as given in Luke iv., is changed. Jesus, in +Marcion’s Gospel, goes first to Capernaum, and then to Nazareth, reversing +the order in St. Luke. + +THE GOSPEL OF THE LORD. THE GOSPEL OF ST. LUKE, iv. + 14‐40. +9. Christ goes to Capernaum, 1. Christ comes into Galilee, +and enters the synagogue to and the fame of him goes round +teach. about (14). +10. All are astonished at his 2. He teaches in the +doctrine and power. synagogues of Galilee, being + glorified of all (15). +11. He heals the demoniac. +12. All are amazed at his 3. He comes to Nazareth, and +power. goes into the synagogue (16). +14. He enters Simon’s house, 4. He opens Esaias, and +and heals his wife’s mother. interprets his prophecy + (17‐21). +13. His fame spreads. +2. He teaches in the 5. All bare him witness, and +synagogues, being glorified of wonder at his gracious words, +all. but ask if he is not Joseph’s + son (22). +3. He comes to Nazareth, and +goes into the synagogue. +5. All bare him witness, and 6. Christ quotes a proverb, +wonder at his gracious words. and combats it (23‐27). +6. Christ quotes a proverb, 7. The Nazarenes seek to throw +and combats it. him down a precipice (28, 29). +7. The Nazarenes seek to throw +him down a precipice. +8. He escapes, and goes to 8. He escapes, and goes to +Capernaum. Capernaum (30, 31). +15. At sunset he heals the 9. He teaches in the synagogue +sick. at Capernaum (31). + 10. All are astonished at his + doctrine and power (32). + 11. He heals the demoniac + (33‐35). + 12. All are amazed at his + power (36). + 13. His fame spreads (37). + 14. He enters Simon’s house, + and heals his wife’s mother + (38, 39). + 15. At sunset he heals the + sick (40). + +By placing the subject‐matter of the two narratives side by side, and +numbering that of St. Luke consecutively, and giving the corresponding +paragraphs, with their numbers as in Luke’s order, arranged in the +Marcionite succession, the reader is able at once to see the difference. +No doctrinal question was touched by this transposition. The only +explanation of it which is satisfactory is that each Gospel contained +fragments which were pieced together differently. One block consisted of +paragraphs 2‐8; another, of paragraphs 9‐14; another 15. Besides these +blocks, there were chips, splinters, the paragraphs 1, 13, 15. Marcion’s +Gospel was without 1 and 4. + +Par. 2, verse 15: “He taught in their synagogues, being glorified of all,” +was common to both Gospels. In Marcion’s, most appropriately, it came +after Christ has performed miracles; less judiciously in Luke’s does it +come before the performance of miracles. + +Par. 13: “And the fame of him went out into every place of the country +round about.” St. Luke put this after Christ had taught in Nazareth and +Capernaum; in Marcion’s Gospel it was before he had been to Nazareth, but +immediately after the healing of Simon’s wife’s mother. It ought probably +to occupy the place assigned it in Marcion’s text. The fame of Christ +spreads. They in Nazareth hear of it, and say, “What we have heard done in +Capernaum, do also here.” + +Par. 15: “Now when the sun was setting, all they that had any sick with +divers diseases brought them unto him,” &c., as in St. Luke iv. 40, 41. +This Marcion’s Gospel has immediately after the healing of the sick wife +of Simon, as though the rumour of the miracle attracted all who had sick +relations to bring them to Christ. No doubt the paragraph should rightly +stand in connection with this miracle of healing the fevered woman. + +But there are omissions supposed to have been made purposely by Marcion. +In verse 16 of St. Luke’s Gospel, c. iv.: “He came to Nazareth, where he +had been brought up,” in the “Gospel of the Lord” ran, “He came to +Nazareth” only. But it is not improbable that “where he had been brought +up” was a gloss which crept into the text after the addition of the +narrative of the early years of Christ had been added to the Canonical +Gospel. + +All the reading from the prophet Esaias, and the exposition of the +prophecy (Luke iv. 17‐21) was omitted, there can be small question, by +Marcion, because it mutilated against his views touching the prophets as +ministers, not of the God of Christ, but of the God of this world. + +Luke iv. 23: “Do also here in thy country,” changed into, “Do also here.” +It is possible that “in thy country” may be a gloss which has crept into a +later text of St. Luke’s Gospel, or was inserted by Luke in his second +edition. + +11. Luke vii. 29‐35 are wanting in Marcion’s Gospel. That verses 29‐32 +should have been purposely excluded, it is impossible to suppose, as they +favoured Marcion’s tenets. It has been argued that the rest of the verses, +33‐35, were cut out by Marcion because in verse 34 it is said, “The Son of +Man is come eating and drinking; and ye say, Behold a gluttonous man and a +winebibber.” But the “Gospel of the Lord” contained Luke v. 33: “Why do +the disciples of John fast often, and make long prayers, and likewise the +disciples of the Pharisees; but thine eat and drink;” and the example of +Christ going to the feast prepared by Levi is retained (v. 29). + +12. Luke viii. 19: “Then came to him his mother and his brethren,” &c., +omitted; but the next verse, “And it was told him by certain which said, +Thy mother and thy brethren stand without, desiring to see thee.” This +cannot be admitted as a mutilation by Marcion. Had he cut out verse 19, he +would also have removed verse 20. Rather is verse 19 an amplification of +the original text. The “saying” of Jesus was known in the “Asiatic” +churches; and when Luke wove it into the text of his Gospel, he introduced +it with the words, “Then came to him his mother and his brethren, and +could not come at him for the press,” words not necessary, but deducible +from the preserved text, and useful as introducing it. + +13. Luke x. 21: “In that hour he rejoiced in the spirit, and said, I +praise and thank thee, Lord of heaven, that those things which are hidden +from the wise and prudent thou hast revealed to babes.” The version in +Luke’s Gospel may have been tampered with by Marcion, lest God should +appear harsh in hiding “those things from the wise and prudent.” But it is +more likely that Marcion’s text is the correct one. Why should Christ +thank God that he has hidden the truth from the wise and prudent? The +reading in Marcion’s Gospel is not only a better one, but it also appears +to be an independent one. He has, “I praise and thank thee.” The received +text differs in different codices; in some, Jesus rejoices “in the +Spirit;” in others, “in the Holy Spirit.” + +14. Luke x. 22: “All things are delivered to me of my Father, and no man +hath known the Father save the Son, nor the Son save the Father, and he to +whom the Son hath revealed him.” No doctrinal purpose was effected by the +change. It is therefore probable that the Sinope Gospel ran as in +Marcion’s text. + +15. Luke x. 25: “Doing what shall I obtain life?” “eternal” being omitted, +it is thought, lest Jesus should seem to teach that eternal life was to be +obtained by fulfilling the Law.(462) But Marcion did not alter the same +question when asked by the ruler, in Luke xviii. 18; for then Christ, +after he has referred him to the Law, goes on to impose on him a higher +law—that of love. But “eternal” may be an addition to Luke’s text in the +second edition. + +16. The first petition in the Lord’s Prayer differs in Marcion’s Gospel +from that in St. Luke. Marcion has, “Father! may thy Holy Spirit come to +us, Thy kingdom come,” &c., instead of, “Father! (which art in heaven—not +in the most ancient copies of St. Luke) Hallowed be thy name,” &c. No +purpose was served by this difference; and we must not attribute to +Marcion in this instance wilful alteration of the sacred text. It is +apparent that several versions of the Lord’s Prayer existed in the first +age of the Church, and that this was the form in which it was accepted and +used in Pontus, perhaps throughout Asia Minor. + +That the Lord’s Prayer in St. Luke’s Gospel stood originally as in +Marcion’s Gospel is made almost certain by verse 13. After giving the form +of prayer, xi. 2‐4, Christ instructs his disciples on the readiness of God +to answer prayer. “And,” he continues, “if ye then, being evil, know how +to give good gifts unto your children; how much more shall your heavenly +Father give the Holy Spirit to them that ask him?” How ready will He be to +give that which you have learned to ask in the first petition of the +prayer I have just taught you! The petition was altered in the received +text later, to accommodate it to the form given in St. Matthew’s Gospel. + +17. Luke xi. 29: “There shall no sign be given.” What follows in St. +Luke’s Gospel, “but the sign of the prophet Jonas,” and verses 30‐32, were +not found in Marcion’s Gospel. Perhaps all this was inserted in the second +edition of St. Luke’s Gospel. But also perhaps the allusions to the +Ninevites and the Queen of the South were omitted, because of the +condemnation pronounced on the generation which received not Christ +through them; and Jesus was not the manifestation of the God of judgment, +but of the God of mercy. + +18. So also “judgment” was turned into “calling,” in verse 42; and also +the verses 49‐51, in which the blood of the prophets is said to be +“required of this generation.” + +19. Luke xii. 38: “The evening watch” is perhaps an earlier reading than +the received one: “If he shall come in the second watch, or come in the +third watch;” which has the appearance of an expansion of the simpler +text. + +The evening watch was the first watch. The Christians in the first age +thought that our Lord would come again immediately. But as he did not +return again in glory in the first watch, they altered the text to “the +second watch or the third watch.” Consequently Marcion’s text is the +original unaltered one. + +20. Luke xii. 6, 7: “Are not five sparrows sold for two farthings, and not +one of them is forgotten before God? But even the very hairs of your head +are all numbered. Fear not therefore; ye are of more value than many +sparrows.” Perhaps Marcion omitted this because he did not hold that the +Supreme God concerned Himself with the fate of men’s bodies. + +But more probably the passage did not occur in the original Pauline +Gospel, but was grafted into it afterwards when St. Matthew’s Gospel came +into the hands of the Asiatic Christians, when it was transferred from it +(x. 29‐31) verbatim to Luke’s Gospel. + +21. Marcion’s Gospel was without Luke xiii. 1‐10. + +The absence of the account of the Galilaeans, whose blood Pilate had +mingled with their sacrifices, and of those on whom the tower in Siloam +fell, which occurs in the received text, removes a difficulty. St. Luke +says, “There were present at that season some that told him of the +Galilaeans, whose blood,” &c., as though it were a circumstance which had +just taken place, whereas this act of barbarity was committed when +Quirinus, not Pilate, was governor, twenty‐four years before the +appearance of Jesus. And no tower in Siloam is mentioned in any account of +Jerusalem. The mention of the Galilaeans in the canonical text has the +appearance of an anachronism, and probably did not exist in the Gospel +which Marcion received, and was a late addition to the Gospel of Luke. + +The parable of the fig‐tree which follows may, however, have been removed +by Marcion lest the Supreme God should appear as a God of judgment against +those who produced no fruit, _i.e._ did no works. But it is more probable +that this parable, which has an anti‐Pauline moral, was not in the +original edition of Luke’s Gospel. + +22. Luke xii. i 28: “There shall be weeping and gnashing of teeth, when ye +shall see Abraham, and Isaac, and Jacob, and all the prophets, in the +kingdom of God, and you yourselves thrust out,” altered into, “when ye +shall see all the righteous in the kingdom of God, and ye yourselves cast +and held back without.”(463) + +The change of “the righteous” into “Abraham, and Isaac, and Jacob,” in the +deutero‐Luke, clearly disturbs the train of thought. Ye Jews shall weep +when ye see the δικαίοι, those made righteous through faith, by the +righteousness which is _not_ of the Law, Gentiles from East and West, in +the kingdom, and ye yourselves cast out. + +Hilgenfeld thinks that the account of the Judgment by St. Matthew and St. +Luke is couched in terms coloured by the respective parties to which the +evangelists belonged, and that the sentences on the lost are sharpened to +pierce the antagonistic party. Thus, in the Gospel of St. Luke, Christ +dooms to woe those who are workers of unrighteousness, ἐργάται +ἀδικίας,(464) using the Pauline favourite expression to designate those +who are cast out to weeping and gnashing of teeth, as men who have not +received the righteousness which is of faith; whereas, in St. Matthew it +is the workers of anomia, οἱ ἐργαζόμενοι τὴν ἀνομίαν,(465) by which +Hilgenfeld thinks the Pauline anti‐legalists are not obscurely hinted at, +who are hurled into outer darkness. In St. Luke it is curious to notice +how the lost are described as Jews: “We have eaten and drunk in thy +presence, and thou hast taught in our streets;” whereas the elect who “sit +down in the kingdom of God” come “from the east and from the west, and +from the north and from the south,” that is to say, are Gentiles. + +In Marcion’s text we have therefore the ἀδικαίοι shut and cast out, and +the δικαίοι sitting overthroned in the kingdom of God. It can scarcely be +doubted that this is the correct reading, and that “Abraham, Isaac and +Jacob,” was substituted for δικαίοι at a later period with a conciliatory +purpose. + +The rest of the chapter, 31‐35, is not to be found in Marcion’s Gospel. +The first who are to be last, and the last first, not obscurely means that +the Gentiles shall precede the Jews. This was in the “Gospel of the Lord,” +which was, however, without the warning given to Christ, “Get thee out, +and depart hence; for Herod will kill thee,” and the lamentation of the +Saviour over the holy city, “O Jerusalem, Jerusalem, which killest the +prophets,” &c. Why Marcion should omit this is not clear. It was probably +not in the Gospel of Sinope. + +23. Luke xiv. 7‐11. The same may be said of the parable put forth to those +bidden to a feast, when Christ marked how they chose out the chief rooms. +It has been supposed by critics that Marcion omitted it, lest Jesus should +seem to sanction feasting; but this reason is far‐fetched, and it must be +remembered that he did retain Luke v. 29 and 33. + +24. Luke xv. 11‐32. The parable of the Prodigal Son is omitted. That it is +left out, as is suggested by some critics, because the elder son signifies +mystically the Jewish Church, and the prodigal son represents the Heathen +world, is to transfer such allegorical interpretations back to an earlier +age than we are justified in doing. Marcion was not bound to admit such an +interpretation of the parable, if received in his day. Marcion, moreover, +opposed allegorizing the sayings of Scripture, and insisted on their +literal interpretation. Neander says, “The other Gnostics united with +their theosophical idealism a mystical, allegorizing interpretation of the +Scriptures. Marcion, simple in heart, was decidedly opposed to this +artificial method of interpretation. He was a zealous advocate of the +literal interpretation which prevailed among the antagonists of +Gnosticism.”(466) It is therefore most improbable that a popular +interpretation of this parable, if such an interpretation existed at that +time, should have induced Marcion to omit the parable. + +25. Luke xvi. 12: “If ye have not been faithful in that which is another +man’s, who will give you that which is mine?” Surely a reading far +preferable to that in the Canonical Gospel, “who will give you that which +is your own?” + +26. Luke, xvi. 17: “One tittle of my words shall not fall,” in place of, +“One tittle of the Law shall not fall.” As has been already remarked, the +reading in St. Luke is evidently corrupt, altered deliberately by the +party of conciliation. Marcion’s is the genuine text. + +27. Luke xvii. 9, 10. The saying, “We are unprofitable servants; we have +done that which was our duty to do,” was perhaps omitted by Marcion, lest +the Gospel should seem to sanction the idea that any obligation whatever +rested on the believer. The received text is thoroughly Pauline, +inculcating the worthlessness of man’s righteousness. Hahn and Ritschl +argue that the whole of the parable, 7‐10, was not in Marcion’s Gospel; +and this is probable, though St. Epiphanius only says that Marcion cut +out, “We are unprofitable servants; we have done that which was our duty +to do.”(467) The whole Parable has such a Pauline ring, that it would +probably have been accepted in its entirety by Marcion, if his Gospel had +contained it; and the parable is divested of its point and meaning if only +the few words are omitted which St. Epiphanius mentions as deficient. + +28. Luke xvii. 18: “There are not found returning to give glory to God. +And there were many lepers in the time of Eliseus the prophet in Israel; +and none of them was cleansed, saving Naaman the Syrian.” In the Gospel of +the Lord, this passage concerning the lepers in the time of Eliseus occurs +_twice_; once in chap. i. v. 15, as already given, and again here. It has +been preserved in St. Luke’s Gospel in only one place, in that +corresponding with Marcion i. 15, viz. Luke iv. 27. + +It is clear that this was a fragmentary saying of our Lord drifting about, +which the compiler of the Sinope Gospel inserted in two places where it +thought it would fit in with other passages. When St. Luke’s Gospel was +revised, it was found that this passage occurred twice, and that it was +without appropriateness in chap. xvii. after verse 18, and was therefore +cut out. But in Marcion’s Gospel it remained, a monument of the manner in +which the Gospels were originally constructed. + +29. Luke xviii. 19. Marcion had: “Jesus said to him, Do not call me good; +one is good, the Father;” another version of the text, not a deliberate +alteration. + +30. Luke xviii. 31‐34. The prophecies of the passion omitted by Marcion. + +31. Luke xix. 29‐46. The ride into Jerusalem on an ass, and the expulsion +of the buyers and sellers from the Temple, are omitted. + +Why the Palm‐Sunday triumphal entry should have been excluded does not +appear. In St. Luke’s Gospel Jesus is not hailed as “King of the Jews” and +“Son of David.” Had this been the case, these two titles, we may conclude, +would have been eliminated from the narrative; but we see no reason why +the whole account should be swept away. It probably did not exist in the +original Gospel Marcion obtained in Pontus. + +Did Marcion cut out the narrative of the expulsion of the buyers and +sellers from the Temple? I think not. St. John, in his Gospel, gives that +event in his second chapter as occurring, not at the close of the ministry +of Christ, but at its opening. + +St. John is the only evangelist who can be safely relied upon for giving +the chronological order of events. St. Matthew, as has been already shown, +did not write the acts of our Lord, but his sayings only; and St. Mark was +no eye‐witness. + +A Pauline Gospel would not contain the account of the purifying of the +Temple, and the saying, “My house is the house of prayer.” But when St. +Matthew’s Gospel, or St. Mark’s, found its way into Asia Minor, this +passage was extracted from one of them, and interpolated in the Lucan +text, in the same place where it occurred in those Gospels—at the end of +the ministry, and therefore in the wrong place. + +32. Luke xx. 9‐18. The parable of the vineyard and the husbandmen. This +Marcion probably omitted because it made the Lord of the vineyard, who +sent forth the prophets, the same as the Lord who sent his son. The lord +of the vineyard to Marcion was the Demiurge, but the Supreme Lord sent +Christ. + +33. Luke xx. 37, 38, omitted by Marcion, because a reference to Moses, and +God, as the God of Abraham, Isaac and Jacob. + +34. Luke xxi. 18: “There shall not an hair of your head perish,” omitted, +perhaps, lest the God of heaven, whom Christ revealed, should appear to +concern himself about the vile bodies of men, under the dominion of the +God of this world; but more probably this verse did not exist in the +original text. The awkwardness of its position has led many critics to +reject it as an interpolation,(468) and the fact of Marcion’s Gospel being +without it goes far to prove that the original Luke Gospel was without it. + +35. Luke xxi. 21, 22. The warning given by our Lord to his disciples to +flee from Jerusalem when they see it encompassed with armies. Verse 21 was +omitted no doubt because of the words, “These be the days of vengeance, +that all things which are written may be fulfilled.” This jarred with +Marcion’s conception of the Supreme God as one of mercy, and of Jesus as +proclaiming blessings and forgiveness, in place of the vengeance and +justice of the World‐God. + +36. Luke xxii. 16‐18. The distribution of the paschal cup among the +disciples is omitted. + +37. Luke xxii. 28‐30. The promise that the apostles should eat and drink +in Christ’s kingdom and judge the twelve tribes, was omitted by Marcion, +as inconsistent with his views of the spiritual nature of the heavenly +kingdom; and that judgment should be committed by the God of free +forgiveness to the apostles, was in his sight impossible. Why Luke xxiii. +43, 47‐49, were not in Marcion’s Gospel does not appear; they can hardly +have been omitted purposely. + +38. Luke xxiii. 2. In Marcion’s Gospel it ran: “And they began to accuse +him, saying, We found this one perverting the nation, and destroying the +Law and the Prophets, and forbidding to give tribute to Caesar, and +leading away the women and children.” + +It is not possible that Marcion should have forced the words “destroying +the Law and the Prophets” into the text, for these are the accusations of +_false_ witnesses. And this is precisely what Marcion taught that Christ +had come to do. Both this accusation and that other, that he drew away +after him the women and children from their homes and domestic duties and +responsibilities, most probably did exist in the original text. It is not +improbable that they were both made to disappear from the authorized text +later, when the conciliatory movement began. + +39. Luke xxiv. 43. In Marcion’s Gospel, either the whole of the verse, +“Verily, I say unto thee, To‐day shalt thou be with me in Paradise,” was +omitted, or more probably only the words “in Paradise.” Marcion would not +have purposely cut out such an instance of free acceptance of one who had +all his life transgressed the Law, but he may have cancelled the words “in +Paradise.” + +40. Luke xxiv. 25 stood in Marcion’s Gospel, “O fools, and in heart slow +to believe all that he spake unto you;” and 27 and 45, which relate that +Jesus explained to the two disciples out of Moses and the Prophets how he +must suffer, and that he opened their understanding to understand the +Scriptures, were both absent. + +41. Luke xxiv. 46. Instead of Christ appealing to the Prophets, Marcion +made him say, “These are the words which I spake unto you, while I was yet +with you, that thus it behoved Christ to suffer, and to rise from the dead +the third day.” This was possibly Marcion’s doing. + +The other differences between Marcion’s Gospel and the Canonical Gospel of +St. Luke are so small, that the reader need not be troubled with them +here. For a fuller and more particular account of Marcion’s Gospel he is +referred to the works indicated in the footnote.(469) + +It will be seen from the list of differences between the “Gospel of our +Lord” and the Gospel of St. Luke, that all the apparent omissions cannot +be attributed to Marcion. The Gospel he had he regarded with supreme awe; +it was because his Gospel was so ancient, so hallowed by use through many +years, that it was invested by him with sovereign authority, and that he +regarded the other Gospels as apocryphal, or at best only deutero‐ +canonical. + +It is by no means certain that even where his Gospel has been apparently +tampered with to suit his views, his hands made the alterations in it. +What amplifications St. Luke’s Gospel passed through when it underwent +revision for a second edition, we cannot tell. + +The Gospel of our Lord, if not the original Luke Gospel—and this is +probable—was the basis of Luke’s compilation. But that it was Luke’s first +edition of his Gospel, drawn up when St. Paul was actively engaged in +founding Asiatic Churches, is the view I am disposed to take of it. As +soon as a Church was founded, the need of a Gospel was felt. To satisfy +this want, Paul employed Luke to collect memorials of the Lord’s life, and +weave them together into an historical narrative. + +The Gospel of our Lord contains nothing which is not found in that of St. +Luke. The arrangement is so similar, that we are forced to the conclusion +that it was either used by St. Luke, or that it was his original +composition. If he used it, then his right to the title of author of the +third Canonical Gospel falls to the ground, as what he added was of small +amount. Who then composed the Gospel? We know of no one to whom tradition +even at that early age attributed it. + +St. Luke was the associate of St. Paul; ecclesiastical tradition +attributes to him a Gospel. That of “Our Lord” closely resembles the +Canonical Luke’s Gospel, and bears evidence of being earlier in +composition, whilst that which is canonical bears evidence of later +manipulation. All these facts point to Marcion’s Gospel as the original +St. Luke—not, however, quite as it came to Marcion, but edited by the +heretic. + +That the first edition of Luke bore a stronger Pauline impress than the +second is also probable. The Canonical Luke has the Pauline stamp on it +still, but beside it is the Johannite seal. More fully than any other +Gospel does it bring out the tenderness of Christ towards sinners, a +feature which has ever made it exceeding precious to those who have been +captives and blind and bruised, and to whom that Gospel proclaims Christ +as their deliverer, enlightener and healer.(470) + +It is not necessary here to point out the finger‐mark of Paul in this +Gospel; it has been often and well done by others. It is an established +fact, scarcely admitting dispute, that to him it owes its colour, and that +it reflects his teaching.(471) + +And it was this Gospel, in its primitive form, before it had passed under +the hands of St. John, or had been recast by its author, that I think we +may be satisfied Marcion possessed. That he made a few erasures is +probable, I may almost say certain; but that he ruthlessly carved it to +suit his purpose cannot be established. + +Of the value of Marcion’s Gospel for determining the original text of the +third Gospel, it is difficult to speak too highly. + + + + +II. The Gospel Of Truth. + + +Valentine, by birth an Egyptian, probably of Jewish descent, it may be +presumed received his education at Alexandria. From this city he travelled +to Rome (circ. A.D. 140); in both places he preached the Catholic faith, +and then retired to Cyprus.(472) A miserable bigotry which refused to see +in a heretic any motives but those which are evil, declared that in +disgust at not obtaining a bishopric which he coveted, and to which a +confessor was preferred, Valentine lapsed into heresy. We need no such +explanation of the cause of his secession from orthodoxy. He was a man of +an active mind and ardent zeal. Christian doctrine was then a system of +facts; theology was as yet unborn. What philosophic truths lay at the +foundation of Christian belief was unsuspected. Valentine could not thus +rest. He strove to break through the hard facts to the principles on which +they reposed. He was a pioneer in Christian theology. + +And for his venturous essay he was well qualified. His studies at +Alexandria had brought him in contact with Philonism and with Platonism. +He obtained at Cyprus an acquaintance with the doctrines of Basilides. His +mind caught fire, his ideas expanded. The Gnostic seemed to him to open +gleams of light through the facts of the faith he had hitherto professed +with dull, unintelligent submission; and he placed himself under the +inspiration and instruction of Basilides. + +But he did not follow him blindly. The speculations of the Gnostic kindled +a train of ideas which were peculiarly Valentine’s own. + +The age was not one to listen patiently to his theorizing. Men were called +on to bear testimony by their lives to facts. They could endure the rack, +the scourge, the thumbscrew, the iron rake, for facts, not for ideas. That +Jesus had lived and died and mounted to heaven, was enough for their +simple minds. They cared nothing, they made no effort to understand, what +were the causes of evil, what its relation to matter. + +Consequently Valentine met with cold indifference, then with hot +abhorrence. He was excommunicated. Separation embittered him. His respect +for orthodoxy was gone; its hold upon him was lost; and he allowed himself +to drift in the wide sea of theosophic speculation wherever his ideas +carried him. + +Valentine taught that in the Godhead, exerting creative power were +manifest two motions—a positive, the evolving, creative, life‐giving +element; and the negative, which determined, shaped and localized the +creative force. From the positive force came life, from the negative the +direction life takes in its manifestation. + +The world is the revelation of the divine ideas, gradually unfolding +themselves, and Christ and redemption are the perfection and end of +creation. Through creation the idea goes forth from God; through Christ +the idea perfected returns to the bosom of God. Redemption is the recoil +wave of creation, the echo of the fiat returning to the Creator’s ear. + +The manifestation of the ideas of God is in unity; but in opposition to +unity exists anarchy; in antagonism with creation emerges the principle of +destruction. The representative of destruction, disunion, chaos, is Satan. +The work of creation is infinite differentiation in perfect harmony. But +in the midst of this emerges discord, an element of opposition which seeks +to ruin the concord in the manifestation of the divine ideas. Therefore +redemption is necessary, and Christ is the medium of redemption, which +consists in the restoration to harmony and unity of that which by the +fraud of Satan is thrown into disorder and antagonism. + +But how comes it that in creation there should be a disturbing element? +That element must issue in some manner from the Creator; it must arise +from some defect in Him. Therefore, Valentinian concluded, the God who +created the world and gave source to the being of Satan cannot have been +the supreme, all‐good, perfect God. + +But if redemption be the perfecting of man, it must be the work of the +only perfect God, who thereby counteracts the evil that has sprung up +through the imperfection of the Demiurge. + +Therefore Jesus Christ is an emanation from the Supreme God, destroying +the ill effects produced in the world by the faulty nature of the Creator, +undoing the discord and restoring all to harmony. + +Jesus was formed by the Demiurge of a wondrously constituted ethereal +body, visible to the outward sense. This Jesus entered the world through +man, as a sunbeam enters a chamber through the window. The Demiurge +created Jesus to redeem the people from the disorganizing, destructive +effects of Satan, to be their Messiah. + +But the Supreme God had alone power perfectly to accomplish this work; +therefore at the baptism of Christ, the Saviour (Soter) descended on him, +consecrating him to be the perfect Redeemer of mankind, conveying to him a +mission and power which the Demiurge could not have given. + +In all this we see the influence of Marcion’s ideas. + +We need not follow out this fundamental principle of his theosophy into +all its fantastic formularies. If Valentine was the precursor of Hegel in +the enunciation of the universal antinomy, he was like Hegel also in +involving his system in a cloud of incomprehensible terminology, in +producing bewilderment where he sought simplicity. + +Valentine accepted the Old Testament, but only in the same light as he +regarded the great works of the heathen writers to be deserving of +regard.(473) Both contained good, noble examples, pure teaching; but in +both also was the element of discord, contradictory teaching, and bad +example. Ptolemy, the Valentinian who least sacrificed the moral to the +theosophic element, scarcely dealt with the Old Testament differently from +St. Paul. He did not indeed regard the Old Testament as the work of the +Supreme God; the Mosaic legislation seemed to him to be the work of an +inferior being, because, as he said, it contained too many imperfections +to be the revelation of the Highest God, and too many excellences to be +attributed to an evil spirit. But, like the Apostle of the Gentiles, he +saw in the Mosaic ceremonies only symbols of spiritual truth, and, like +him, he thought that the symbol was no longer necessary when the idea it +revealed was manifested in all its clearness. Therefore, when the ideas +these symbols veiled had reached and illumined men’s minds, the necessity +for them—husks to the idea, letters giving meaning to the thought—was at +an end. + +Like St. Paul, therefore, he treated the Old Testament as a preparation +for the New one, but as nothing more. We ascertain Ptolemy’s views from a +letter of his to Flora, a Catholic lady whom he desired to convert to +Valentinianism.(474) + +In this letter he laboured to show that the God of this world (the +Demiurge) was not the Supreme God, and that the Old Testament Scriptures +were the revelation of the Demiurge, and not of the highest God. To prove +the first point, Ptolemy appealed to apostolic tradition—no doubt to +Pauline teaching—which had come down to him, and to the words of the +Saviour, by which, he admits, all doctrine must be settled. In this letter +he quotes largely from St. Paul’s Epistles, and from the Gospels of St. +Matthew and St. John. + +Like Marcion, Ptolemy insisted that the Demiurge, the God of this world, +was also the God who revealed himself in the Old Testament, and that to +this God belonged justice, wrath and punishment; whereas to the Supreme +Deity was attributed free forgiveness, absolute goodness. The Saviour +abolished the Law, therefore he abolished all the system of punishment for +sin, that the reign of free grace might prevail. + +According to Ptolemy, therefore, retributive justice exercised by the +State was irreconcilable with the nature of the Supreme God, and the +State, accordingly, was under the dominion of the Demiurge. + +To the revelation of the old Law belonged ordinances of ceremonial and of +seasons. These also are done away by Christ, who leads from the bondage of +ceremonial to spiritual religion. + +Another Valentinian of note was Heracleon, who wrote a Commentary on the +Gospel of St. John, of which considerable fragments have been preserved by +Origen; and perhaps, also, a Commentary on the Gospel of St. Luke. Of the +latter, only a single fragment, the exposition of Luke xii. 8, has been +preserved by Clement of Alexandria.(475) + +Heracleon was a man of deep spiritual piety, and with a clear +understanding. He held Scripture in profound reverence, and derived his +Valentinian doctrines from it. So true is the saying: + + + “Hic liber est in quo quærit sua dogmata quisque, + Invenit pariter dogmata quisque sua.” + + +His interpretation of the narrative of the interview of the Saviour with +the woman of Samaria will illustrate his method of dealing with the sacred +text. + +Heracleon saw in the woman of Samaria a type of all spiritual natures +attracted by that which is heavenly, godlike; and the history represents +the dealings of the Supreme God through Christ with these spiritual +natures (πνευματικοί). + +For him, therefore, the words of the woman have a double meaning: that +which lies on the surface of the sacred record, with the intent and +purpose which the woman herself gave to them; and that which lay beneath +the letter, and which was mystically signified. “The water which our +Saviour gives,” says he, “is his spirit and power. His gifts and grace are +what can never be taken away, never exhausted, can never fail to those who +have received them. They who have received what has been richly bestowed +on them from above, communicate again of the overflowing fulness which +they enjoy to the life of others.” + +But the woman asks, “Give me this water, that I thirst not, neither come +hither to draw”—hither—that is, to Jacob’s well, the Mosaic Law from which +hitherto she had drunk, and which could not quench her thirst, satisfy her +aspirations. “She left her water‐pot behind her” when she went to announce +to others that she had found the well of eternal life. That is, she left +the vessel, the capacity for receiving the Law, for she had now a +spiritual vessel which could hold the spiritual water the Saviour gave. + +It will be seen that Valentinianism, like Marcionism, was an exaggerated +Paulinism, infected with Gnosticism, clearly antinomian. Though the +Valentinians are not accused of licentiousness, their ethical system was +plainly immoral, for it completely emancipated the Christian from every +restraint, and the true Christian was he who lived by faith only. He had +passed by union with Christ from the dominion of the God of this World, a +dominion in which were punishments for wrong‐doing, into the realm of +Grace, of sublime indifference to right and wrong, to a region in which no +acts were sinful, no punishments were dealt out. + +If Valentinianism did not degenerate into the frantic licentiousness of +the earlier Pauline heretics, it was because the doctrine of Valentine was +an intellectual, theosophical system, quite above the comprehension of +vulgar minds, and therefore only embraced by exalted mystics and cold +philosophers. + +The Valentinians were not accused of mutilating the Scriptures, but of +evaporating their significance. “Marcion,” says Tertullian, “knife in +hand, has cut the Scriptures to pieces, to give support to his system; +Valentine has the appearance of sparing them, and of trying rather to +accommodate his errors to them, than of accommodating them to his errors. +Nevertheless, he has curtailed, interpolated more than did Marcion, by +taking from the words their force and natural value, to give them forced +significations.”(476) + +The Pauline filiation of the sect can hardly be mistaken. The relation of +Valentine’s ideas to those of Marcion, and those of Marcion to the +doctrines of St. Paul, are fundamental. But, moreover, they claimed a +filiation more obvious than that of ideas—they asserted that they derived +their doctrines from Theodas, disciple of the Apostle of the +Gentiles.(477) The great importance they attributed to the Epistles of St. +Paul is another evidence of their belonging to the anti‐judaizing family +of heretics, if another proof be needed. + +The Valentinians possessed a number of apocryphal works. “Their number is +infinite,” says Irenaeus.(478) But this probably applies not to the first +Valentinians, but to the Valentinian sects, among whom apocryphal works +did abound. Certain it is, that in all the extracts made from the writings +of Valentine, Ptolemy and Heracleon, by Origen, Epiphanius, Tertullian, +&c., though they abound in quotations from St. Paul’s Epistles and from +the Canonical Gospels, there are none from any other source. + +Nevertheless, Irenaeus attributes to them possession of a “Gospel of +Truth” (Evangelium Veritatis). “This Scripture,” says he, “does not in any +point agree with our four Canonical Gospels.”(479) To this also, perhaps, +Tertullian refers, when he says that the Valentinians possessed “their own +Gospel in addition to ours.”(480) + +Epiphanius, however, makes no mention of this Gospel; he knew the writings +of the Valentinians well, and has inserted extracts in his work on +heresies. + + + + +III. The Gospel Of Eve. + + +The immoral tendency of Valentinianism broke out in coarse, flagrant +licentiousness as soon as the doctrines of the sect had soaked down out of +the stratum of educated men to the ranks of the undisciplined and vulgar. + +Valentinianism assumed two forms, broke into two sects,—the Marcosians and +the Ophites. + +Mark, who lived in the latter half of the second century, came probably +from Palestine, as we may gather from his frequent use of forms from the +Aramaean liturgy. But he did not bring with him any of the Judaizing +spirit, none of the grave reverence for the moral law, and decency of the +Nazarene, Ebionite and kindred sects sprung from the ruined Church of the +Hebrews. + +He was followed by trains of women whom he corrupted, and converted into +prophetesses. His custom was, in an assembly to extend a chalice to a +woman saying to her, “The grace of God, which excels all, and which the +mind cannot conceive or explain, fill all your inner man, and increase his +knowledge in you, dropping the grain of mustard‐seed into good +ground.”(481) A scene like a Methodist revival followed. The woman was +urged to speak in prophecy; she hesitated, declared her inability; warm, +passionate appeals followed closely one on another, couched in equivocal +language, exciting the religious and natural passions simultaneously. The +end was a convulsive fit of incoherent utterings, and the curtain fell on +the rapturous embraces of the prophet and his spiritual bride. + +Mark possessed a Gospel, and “an infinite number of apocryphal +Scriptures,” says Irenaeus. The Gospel contained a falsified life of +Christ. One of the stories from it he quotes. When Jesus was a boy, he was +learning letters. The master said, “Say Alpha.” Jesus repeated after him, +“Alpha.” Then the master said, “Say Beta.” But Jesus answered, “Nay, I +will not say Beta till you have explained to me the meaning of +Alpha.”(482) The Marcosians made much of the hidden mysteries of the +letters of the alphabet, showing that Mark had brought with him from +Palestine something akin to the Cabbalism of the Jewish rabbis. + +This story is found in the apocryphal Gospel of St. Thomas. It runs +somewhat differently in the different versions of that Gospel, and is +repeated twice in each with slight variations. + +In the Syriac: + + + “Zacchaeus the teacher said to Joseph, I will teach the boy Jesus + whatever is proper for him to learn. And he made him go to school. + And he, going in, was silent. But Zacchaeus the scribe began to + tell him (the letters) from Alaph, and was repeating to him many + times the whole alphabet. And he says to him that he should answer + and say after him; but he was silent. Then the scribe became + angry, and struck him with his hand upon his head. And Jesus said, + A smith’s anvil, being beaten, can (not) learn, and it has no + feeling; but I am able to say those things, recited by you, with + knowledge and understanding (unbeaten).”(483) + + +In the Greek: + + + “Zacchaeus said to Joseph ... Give thy son to me, that he may + learn letters, and with his letters I will teach him some + knowledge, and chiefly this, to salute all the elders, and to + venerate them as grandfathers and fathers, and to love those of + his own age. And he told him all the letters from Alpha to Omega. + Then, looking at the teacher Zacchaeus, he said to him, Thou that + knowest not Alpha naturally, how canst thou teach Beta to others? + Thou hypocrite! if thou knowest, teach Alpha first, and then we + shall believe thee concerning Beta.”(484) + + +Or, according to another Greek version, after Jesus has been delivered +over by Joseph to Zacchaeus, the preceptor + + + “—wrote the alphabet in Hebrew, and said to him, Alpha. And the + child said, Alpha. And the teacher said again, Alpha. And the + child said the same. Then again a third time the teacher said, + Alpha. Then Jesus, looking at the instructor, said, Thou knowest + not Alpha; how wilt thou teach another the letter Beta? And the + child, beginning at Alpha, said of himself the twenty‐two letters. + Then he said again, Hearken, teacher, to the arrangement of the + first letter, and know how many accessories and lines it hath, and + marks which are common, transverse and connected. And when + Zacchaeus heard such accounts of one letter, he was amazed, and + could not answer him.”(485) + + +Another version of the same story is found in the Gospel of the pseudo‐ +Matthew: + + + “Joseph and Mary coaxing Jesus, led him to the school, that he + might be taught his letters by the old man, Levi. When he entered + he was silent; and the master, Levi, told one letter to Jesus, and + beginning at the first, Aleph, said to him, Answer. But Jesus was + silent, and answered nothing. Wherefore, the preceptor Levi, being + angry, took a rod of a storax‐tree, and smote him on the head. And + Jesus said to the teacher Levi, Why dost thou smite me? Know in + truth that he who is smitten teacheth him that smiteth, rather + than is taught by him.... And Jesus added, and said to Levi, Every + letter from Aleph to Tau is known by its order; thou, therefore, + say first what is Tau, and I will tell thee what Aleph is. And he + added, They who know not Aleph, how can they say Tau, ye + hypocrites? First say what Aleph is, and I shall then believe you + when you say Beth. And Jesus began to ask the names of the + separate letters, and said, Let the teacher of the Law say what + the first letter is, or why it hath many triangles, scalene, + acute‐angled, equilinear, curvi‐linear,” &c.(486) + + +At the root of Mark’s teaching there seems to have been a sort of +Pantheism. He taught that all had sprung from a great World‐mother, +partook of her soul and nature; but over against this female principle +stood the Deity, the male element. + +Man represents the Deity, woman the world element; and it is only through +the union of the divine and the material that the material can be +quickened into spiritual life. In accordance with this theory, they had a +ceremonial of what he called spiritual, but was eminently carnal, +marriage, which is best left undescribed. + +Not widely removed from the Marcosians was the Valentinian sect of the +Ophites. Valentinianism mingled with the floating superstition, the +fragments of the wreck of Sabianism, which was to be found among the lower +classes. + +The Ophites represented the Demiurge in the same way as did the +Valentinians. They called the God of this world and of the Jews by the +name of Jaldaboth. He was a limited being, imposing restraint on all his +creatures; he exercised his power by imposing law. As long as his +creatures obeyed law, they were subject to his dominion. But above +Jaldaboth in the sublime region without limit reigns the Supreme God. When +Adam broke the Law of the World‐God, he emancipated himself from his +bondage, he passed out of his realm, he placed himself in relation to the +Supreme God. + +The world is made by Jaldaboth, but in the world is infused a spark of +soul, emanated from the highest God. This divine soul strives after +emancipation from the bonds imposed by connection with matter, created by +the God of this world. This world‐soul under the form of a serpent urged +Eve to emancipate herself from thraldom, and pass with Adam, by an act of +transgression, into the glorious liberty of the sons of the Supreme God. + +The doctrine of the Ophites with respect to Christ was that of Valentine. +Christ came to break the last chains of Law by which man was bound, and to +translate him into the realm of grace where sin does not exist. + +The Ophites possessed a Gospel, called the “Gospel of Eve.” It contained, +no doubt, an account of the Fall from their peculiar point of view. St. +Epiphanius has preserved two passages from it. They are so extraordinary, +and throw such a light on the doctrines of this Gospel, that I quote them. +The first is: + + + “I was planted on a lofty mountain, and lo! I beheld a man of + great stature, and another who was mutilated. And then I heard a + voice like unto thunder. And when I drew near, he spake with me + after this wise: I am thou, and thou art I. And wheresoever thou + art, there am I, and I am dispersed through all. And wheresoever + thou willest, there canst thou gather me; but in gathering me, + thou gatherest thyself.”(487) + + +The meaning of this passage is not doubtful. It expresses the doctrine of +absolute identity between Christ and the believer, the radiation of divine +virtue through all souls, destroying their individuality, that all may be +absorbed into Christ. Individualities emerge out of God, and through +Christ are drawn back into God. + +The influence of St. Paul’s ideas is again noticeable. We are not told +that the perfect man who speaks with a voice of thunder, and who is placed +in contrast with the mutilated man, is Christ, and that the latter is the +Demiurge, but we can scarcely doubt it. It is greatly to be regretted that +we have so little of this curious book preserved.(488) The second passage, +with its signification, had better repose in a foot‐note, and in Greek. It +allows us to understand the expression of St. Ephraem, “They shamelessly +boast of their Gospel of Eve.”(489) + + + + +IV. The Gospel Of Perfection. + + +The Gospel of Perfection was another work regarded as sacred by the +Ophites. St. Epiphanius says: “Some of them (_i.e._ of the Gnostics) there +are who vaunt the possession of a certain fictitious, far‐fetched poem +which they call the Gospel of Perfection, whereas it is not a Gospel, but +the perfection of misery. For the bitterness of death is consummated in +that production of the devil. Others without shame boast their Gospel of +Eve.” + +St. Epiphanius calls this Gospel of Perfection a poem, ποιήμα. But M. +Nicolas justly observes that the word ποιήμα is used here, not to describe +the work as a poetical composition, but as a fiction. In a passage of +Irenaeus,(490) of which only the Latin has been preserved, the Gospel of +Judas is called “confictio,” and it is probable that the Greek word +rendered by “confictio” was ποιήμα.(491) + +Baur thinks that the Gospel of Perfection was the same as the Gospel of +Eve.(492) But this can hardly be. The words of St. Epiphanius plainly +distinguish them: “Some vaunt the Gospel of Perfection ... others boast +... the Gospel of Eve;” and elsewhere he speaks of their books in the +plural.(493) + + + + +V. The Gospel Of St. Philip. + + +This Gospel belonged to the same category as those of Perfection and of +Eve, and belonged, if not to the Ophites, to an analogous sect, perhaps +that of the Prodicians. St. Philip passed, in the early ages of +Christianity, as having been, like St. Paul, an apostle of the +Gentiles,(494) and perhaps as having agreed with his views on the Law and +evangelical liberty. But tradition had confounded together Philip the +apostle and Philip the deacon of Caesarea, who, after having been a member +of the Hellenist Church at Jerusalem, and having been driven thence after +the martyrdom of Stephen, was the first to carry the Gospel beyond the +family of Israel, and to convert the heathen to Christ.(495) His zeal and +success caused him to be called an Evangelist.(496) In the second century +it was supposed that an Evangelist meant one who had written a Gospel. And +as no Gospel bearing his name existed, one was composed for him and +attributed to him or to the apostle—they were not distinguished. + +St. Epiphanius has preserved one passage from it: + + + “The Lord has revealed to me the words to be spoken by the soul + when it ascends into heaven, and how it has to answer each of the + celestial powers. The soul must say, I have known myself, and I + have gathered myself from all parts. I have not borne children to + Archon (the prince of this world); but I have plucked up his + roots, and I have gathered his dispersed members. I have learned + who thou art; for I am, saith the soul, of the number of the + celestial ones. But if it is proved that the soul has borne a son, + she must return downwards, till she has recovered her children, + and has absorbed them into herself.”(497) + + +It is not altogether easy to catch the meaning of this singular passage, +but it apparently has this signification. The soul trammelled with the +chains of matter, created by the Archon, the Creator of the world, has to +emancipate itself from all material concerns. Each thought, interest, +passion, excited by anything in the world, is a child borne by the soul to +Archon, to which the soul has contributed animation, the world, form. The +great work of life is the disengagement of the soul from all concern in +the affairs of the world, in the requirements of the body. When the soul +has reached the most exalted perfection, it is cold, passionless, +indifferent; then it comes before the Supreme God, passing through the +spheres guarded by attendant aeons or angels, and to each it protests its +disengagement. But should any thought or care for mundane matters be found +lurking in the recesses of the soul, it has to descend again, and remain +in exile till it has re‐absorbed all the life it gave, the interest it +felt, in such concerns, and then again make its essay to reach God. + +The conception of Virtues guarding the concentric spheres surrounding the +Most High is found among the Jews. When Moses went into the presence of +God to receive the tables of stone, he met first the angel Kemuel, chief +of the angels of destruction, who would have slain him, but Moses +pronounced the incommunicable Name, and passed through. Then he came to +the sphere governed by the angel Hadarniel, and by virtue of the Name +passed through. Next he came to the sphere over which presided the angel +Sandalfon, and penetrated by means of the same Name. Next he traversed the +river of flame, called Riggon, and stood before the throne.(498) + +St. Paul held the popular Rabbinic notion of the spheres surrounding the +throne of God, for he speaks of having been caught up into the third +heaven.(499) In the apocryphal Ascension of Isaiah there are seven heavens +that the prophet traverses. + +The Rabbinic ideas on the spheres were taken probably from the Chaldees, +and from the same source, perhaps, sprang the conception of the soul +making her ascension through the angel‐guarded spheres, which we find in +the fragment of the Gospel of St. Philip. + +Unfortunately, we have not sufficient of the early literature of the +Chaldees and Assyrians to be able to say for certain that it was so. But a +very curious sacred poem has been preserved on the terra‐cotta tablets of +the library of Assurbani‐Pal, which exhibits a similar belief as prevalent +anciently in Assyria. + +This poem represents the descent of Istar into the Immutable Land, the +nether world, divided into seven circles. The heavenly world of the +Chaldees was also divided into seven circles, each ruled by a planet. The +poem therefore exhibits a descent instead of an ascent. But there is +little reason to doubt that the passage in each case would have been +analogous. We have no ancient Assyrian account of an ascent; we must +therefore content ourselves with what we have. + +Istar descends into the lower region, and as she traverses each circle is +despoiled of one of her coverings worn in the region above, till she +stands naked before Belith, the Queen of the Land of Death. + +i. “At the first gate, as I made her enter, I despoiled her; I took the +crown from off her head. + +“ ‘Hold, gatekeeper! Thou hast taken the crown from off my head.’ + +“ ‘Enter into the empire of the Lady of the Earth, to this stage of the +circles.’ + +ii. “At the second gate I made her enter; I despoiled her, and took from +off her the earrings from her ears. + +“ ‘Hold, keeper of the gate! Thou hast despoiled me of the earrings from +my ears.’ + +“ ‘Enter into the empire of the Lady of the Earth, to this stage of the +circles.’ + +iii. “At the third gate I made her enter; I despoiled her of the precious +jewels on her neck. + +“ ‘Hold, keeper of the gate! Thou hast despoiled me of the jewels of my +neck.’ + +“ ‘Enter into the empire of the Lady of the Earth, to this stage of the +circles.’ + +iv. “At the fourth gate I made her enter; I despoiled her of the brooch of +jewels upon her breast. + +“ ‘Hold, keeper of the gate! Thou hast despoiled me of the brooch of +jewels upon my breast.’ + +“ ‘Enter into the empire of the Lady of the Earth, to this stage of the +circles.’ + +V. “At the fifth gate I made her enter; I despoiled her of the belt of +jewels about her waist. + +“ ‘Hold, keeper of the gate! Thou hast despoiled me of the belt of jewels +about my waist.’ + +“ ‘Enter into the empire of the Lady of the Earth, to this stage of the +circles.’ + +vi. “At the sixth gate I made her enter; I despoiled her of her armlets +and bracelets. + +“ ‘Hold, keeper of the gate! Thou hast despoiled me of my armlets and +bracelets.’ + +“ ‘Enter into the empire of the Lady of the Earth, to this stage of the +circles.’ + +vii. “At the seventh gate I made her enter; I despoiled her of her skirt. + +“ ‘Hold, keeper of the gate! Thou hast despoiled me of my skirt.’ + +“ ‘Enter into the empire of the Lady of the Earth, to this degree of +circles.’ ”(500) + +We have something very similar in the judgment of souls in the Egyptian +Ritual of the Dead. From Chaldaea or from Egypt the Gnostics who used the +Gospel of St. Philip drew their doctrine of the soul traversing several +circles, and arrested by an angel at the gate of each. + +The soul, a divine element, is in the earth combined with the body, a work +of the Archon. But her aspirations are for that which is above; she +strives to “extirpate his roots.” All her “scattered members,” her +thoughts, wishes, impulses, are gathered into one up‐tapering flame. Then +only does she “know (God) for what He is,” for she has learned the nature +of God by introspection. + +Such, if I mistake not, is the meaning of the passage quoted by St. +Epiphanius. The sect which used such a Gospel must have been mystical and +ascetic, given to contemplation, and avoiding the indulgence of their +animal appetites. It was that, probably, of Prodicus, strung on the same +Pauline thread as the heresies of Marcion, Nicolas, Valentine, Marcus, the +Ophites, Carpocratians and Cainites. + +Prodicus, on the strength of St. Paul’s saying that all Christians are a +chosen generation, a royal priesthood, maintained the sovereignty of every +man placed under the Gospel. But a king is above law, is not bound by law. +Therefore the Christian is under no bondage of Law, moral or ceremonial. +He is lord of the Sabbath, above all ordinances. Prodicus made the whole +worship of God to consist in the inner contemplation of the essence of +God. + +External worship was not required of the Christian; that had been imposed +by the Demiurge on the Jews and all under his bondage, till the time of +the fulness of the Gospel had come.(501) The Prodicians did not constitute +an important, widely‐extended sect, and were confounded by many of the +early Fathers with other Pauline‐Gnostic sects. + + + + +VI. The Gospel Of Judas. + + +The Pauline Protestantism of the first two centuries of the Church had not +exhausted itself in Valentinianism. The fanatics who held free +justification and emancipation from the Law were ready to run to greater +lengths than Marcion, Valentine, or even Marcus, was prepared to go. + +Men of ability and enthusiasm rose and preached, and galvanized the latent +Paulinian Gnosticism into temporary life and popularity, and then +disappeared; the great wave of natural common‐sense against which they +battled returned and overwhelmed their disciples, till another heresiarch +arose, made another effort to establish permanently a religion without +morality, again to fail before the loudly‐expressed disgust of mankind, +and the stolid conviction inherent in human nature that pure morals and +pure religion are and must be indissolubly united. + +Carpocrates was one of these revivalists. Everything except faith, all +good works, all exterior observances, all respect for human laws, were +indifferent, worse than indifferent, to the Christian: these exhibited, +where found, an entanglement of the soul in the web woven for it by the +God of this world, of the Jews, of the Law. The body was of the earth, the +soul of heaven. Here, again, Carpocrates followed and distorted the +teaching of St. Paul; the body was under the Law, the soul was free. +Whatsoever was done in the body did not affect the soul. “It is no more I +that do it, but sin that dwelleth in me.”(502) + + + “All depends upon faith and love,” said Carpocrates; “externals + are altogether matters of indifference. He who ascribes moral + worth to these makes himself their slave, subjects himself to + those spirits of the world from whom all religious and political + ordinances have proceeded; he cannot, after death, pass out of the + sphere of the metempsychosis. But he who can abandon himself to + every lust without being affected by any, who can thus bid + defiance to the laws of those earthly spirits, will after death + rise to the unity of that Original One, with whom he has, by + uniting himself, freed himself, even in this present life, from + all fetters.”(503) + + +Epiphanes, the son of Carpocrates, a youth of remarkable ability, who died +young, exhausted by the excesses to which his solifidianism exposed him, +wrote a work on Justification by Faith, in which he said: + + + “All nature manifests a striving after unity and fellowship; the + laws of man contradicting these laws of nature, and yet unable to + subdue the appetites implanted in human nature by the Creator + himself—these first introduced sin.”(504) + + +With Epiphanes, St. Epiphanius couples Isidore, and quotes from his +writings directions how the Faithful are to obtain disengagement from +passion, so as to attain union with God. Dean Milman, in his “History of +Christianity,” charitably hopes that the licentiousness attributed to +these sects was deduced by the Fathers from their writings, and was not +actually practised by them. But the extracts from the books of Isidore, +Epiphanes and Carpocrates, are sufficient to show that their doctrines +were subversive of morality, and that, when taught as religious truths to +men with human passions, they could not fail to produce immoral results. +An extract from Isidore, preserved by Epiphanius, giving instructions to +his followers how to conduct themselves, was designed to be put in +practice. It is impossible even to quote it, so revolting is its +indecency. In substance it is this: No man can approach the Supreme God +except when perfectly disengaged from earthly passion. This disengagement +cannot be attained without first satisfying passion; therefore the +exhaustion of desire consequent on the gratification of passion is the +proper preparation for prayer.(505) + +To the same licentious class of Antinomians belonged the sect of the +Antitactes. They also held the distinction between the Supreme God and the +Demiurge, the God of the Jews,(506) of the Law, of the World. The body, +the work of the God of creation, is evil; it “serves the law of sin;” nay, +it is the very source of sin, and imprisons, degrades, the soul entangled +in it. Thus the soul serves the law of God, the body the law of sin, +_i.e._ of the Demiurge. But the Demiurge has imposed on men his law, the +Ten Commandments. If the soul consents to that law, submits to be in +bondage under it, the soul passes from the liberty of its ethereal +sonship, under the dominion of a God at enmity with the Supreme Being. +Therefore the true Christian must show his adherence to the Omnipotent by +breaking the laws of the Decalogue,—the more the better.(507) + +Was religious fanaticism capable of descending lower? Apparently it was +so. The Cainites exhibit Pauline antinomianism in its last, most +extravagant, most grotesque expression. Their doctrine was the extreme +development of an idea in itself originally containing an element of +truth. + +Paul had proclaimed the emancipation of the Christian from the Law. +Perhaps he did not at first sufficiently distinguish between the moral and +the ceremonial law; he did not, at all events, lay down a broad, luminous +principle, by which his disciples might distinguish between moral +obligation to the Decalogue and bondage to the ceremonial Law. If both +laws were imposed by the same God, to upset one was to upset the other. +And Paul himself broke a hole in the dyke when he opposed the observance +of the Sabbath, and instituted instead the Lord’s‐day. + +Through that gap rushed the waves, and swept the whole Decalogue away. + +Some, to rescue jeoparded morality, maintained that the Law contained a +mixture of things good and bad; that the ceremonial law was bad, the moral +law was good. Some, more happily, asserted that the whole of the Law was +good, but that part of it was temporary, provisional, intended only to be +temporary and provisional, a figure of that which was to be; and the rest +of the Law was permanent, of perpetual obligation. + +The ordinances of the Mosaic sanctuary were typical. When the fulfilment +of the types came, the shadows were done away. This was the teaching of +the author of the Epistle to the Hebrews, called forth by the disorders +which had followed indiscriminating denunciation of the Law by the Pauline +party. + +But a large body of men could not, or would not, admit this distinction. +St. Paul had proclaimed the emancipation of the Christian from the Law. +They, having been Gentiles, had never been under the ceremonial Law of +Moses. How then could they be set at liberty from it? The only freedom +they could understand was freedom from the natural law written on the +fleshy tables of their hearts by the same finger that had inscribed the +Decalogue on the stones in Sinai. The God of the Jews was, indeed, the God +of the world. The Old Testament was the revelation of his will. Christ had +emancipated man from the Law. The Law was at enmity to Christ; therefore +the Christian was at enmity to the Law. The Law was the voice of the God +of the Jews; therefore the Christian was at enmity to the God of the Jews. +Jesus was the revelation of the All‐good God, the Old Testament the +revelation of the evil God. + +Looking at the Old Testament from this point of view, the extreme wing of +the Pauline host, the Cainites, naturally came to regard the Patriarchs as +being under the protection, the Prophets as being under the inspiration, +of the God of the Jews, and therefore to hold them in abhorrence, as +enemies of Christ and the Supreme Deity. Those, on the other hand, who +were spoken of in the Old Testament as resisting God, punished by God, +were true prophets, martyrs of the Supreme Deity, forerunners of the +Gospel. Cain became the type of virtue; Abel, on the contrary, of error +and perversity. The inhabitants of Sodom and Gomorrah were pioneers of +Gospel freedom; Corah, Dathan and Abiram, martyrs protesting against +Mosaism. + +In this singular rehabilitation, Judas Iscariot was relieved from the +anathema weighing upon him. This man, who had sold his Master, was no +longer regarded as a traitor, but as one who, inspired by the Spirit of +Wisdom, had been an instrument in the work of redemption. The other +apostles, narrowed by their prejudices, had opposed the idea of the death +of Christ, saying, “Be it far from thee, Lord; this shall not be unto +thee.”(508) But Judas, having a clearer vision of the truth, and the +necessity for the redemption of the world by the death of Christ, took the +heroic resolution to make that precious sacrifice inevitable. Rising above +his duties as disciple, in his devotion to the cause of humanity, he +judged it necessary to prevent the hesitations of Christ, who at the last +moment seemed to waver; to render inevitable the prosecution of his great +work. Judas therefore went to the chiefs of the synagogue, and covenanted +with them to deliver up his Master to their will, knowing that by his +death the salvation of the world could alone be accomplished.(509) + +Judas therefore became the chief apostle to the Cainites. They composed a +Gospel under his name, τό Εὐαγγέλιον τοῦ Ἰουδα.(510) Irenæus also mentions +it;(511) it must therefore date from the second century. Theodoret +mentions it likewise. But none of the ancient Fathers quote it. Not a +single fragment of this curious work has been preserved. + +“It is certainly to be regretted,” says M. Nicolas, “that this monument of +human folly has completely disappeared. It should have been carefully +preserved as a monument, full of instruction, of the errors into which man +is capable of falling, when he abandons himself blindly to theological +dogmatism.”(512) + +In addition to the Gospel of Judas, the Cainites possessed an apocryphal +book relating to that apostle whom they venerated scarcely second to +Judas, viz. St. Paul. It was entitled the “Ascension of Paul,” Ἀναβατικὸν +Παύλου,(513) and related to his translation into the third heaven, and the +revelation of unutterable things he there received.(514) + +An “Apocalypse of Paul” has been preserved, but it almost certainly is a +different book from the Anabaticon. It contains nothing favouring the +heretical views of the Cainites, and was read in some of the churches of +Palestine. This Apocalypse in Greek has been published by Dr. Tischendorf +in his Apocalypses Apocryphae (Lips. 1866), and the translation of a later +Syriac version in the Journal of the American Oriental Society, Vol. VIII. +1864.(515) + + + + + + +FOOTNOTES + + + 1 Joseph. Antiq. xii. 5; 1 Maccab. i. 11‐15, 43, 52; 2 Maccab. iv. + 9‐16. + + 2 πονήροι, ἀσεβεῖς.—Antiq. xiii. 4, xii. 10. + + 3 Baba‐Kama, fol. 82; Menachoth, fol. 64; Sota, fol. 49; San‐Baba, + fol. 90. + + 4 Menachoth, fol. 99. + + 5 Baba‐Kama, fol. 63. + + 6 Mass. Sopherim, c. i. in Othonis Lexicon Rabbin. p. 329. + + 7 Philo is not mentioned by name once in the Talmud, nor has a single + sentiment or interpretation of an Alexandrine Jew been admitted into + the Jerusalem or Babylonish Talmud. + + 8 Aristobulus wrote a book to prove that the Greek sages drew their + philosophy from Moses, and addressed his book to Ptolemy Philometor. + + 9 Gal. iv. 24, 25. + + 10 Col. i. 16. + + 11 1 Cor. x. 21. + + 12 Dante, Parad. xiv. + + 13 See the question carefully discussed in M. F. Delaunay’s Moines et + Sibylles; Paris, 1874, pp. 28 sq. + + 14 See, on this curious topic, C. Aubertin: Sénèque et St. Paul; Paris, + 1872. + + 15 Euseb. Hist. Eccl. ii. 17. The Bishop of Caesarea is quoting from + Philo’s account of the Therapeutae, and argues that these + Alexandrine Jews must have been Christians, because their manner of + life, religious customs and doctrines, were identical with those of + Christians. “Their meetings, the distinction of the sexes at these + meetings, the religious exercises performed at them, _are still in + vogue among us at the present day_, and, especially at the + commemoration of the Saviour’s passion, we, like them, pass the time + in fasting and vigil, and in the study of the divine word. All these + the above‐named author (Philo) has accurately described in his + writings, and _are the same customs that are observed by us alone_, + at the present day, particularly the vigils of the great Feast, and + the exercises in them, and the hymns that are commonly recited among + us. He states that, whilst one sings gracefully with a certain + measure, the others, listening in silence, join in at the final + clauses of the hymns; also that, on the above‐named days, they lie + on straw spread on the ground, and, to use his own words, abstain + altogether from wine and from flesh. Water is their only drink, and + the relish of their bread salt and hyssop. Besides this, he + describes the grades of dignity among those who administer the + ecclesiastical functions committed to them, those of deacons, and + the presidencies of the episcopate as the highest. Therefore,” + Eusebius concludes, “it is obvious to all that Philo, when he wrote + these statements, _had in view the first heralds of the gospel, and + the original practices handed down from the apostles_.” + + 16 It is deserving of remark that the turning to the East for prayer, + common to the Essenes and primitive Christians, was forbidden by the + Mosaic Law and denounced by prophets. When the Essenes diverged from + the Law, the Christians followed their lead. + + 17 Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον Ιησοῦς, σοφὸς ἀνὴρ, εἴγε ἄνδρα + αὐτὸν λέγειν χρή; ἦν γὰρ παραδόξων ἔργων ποιητὴς, διδάσκαλος + ἀνθρώπων τῶν ἡδονῇ τ᾽ ἀληθῆ δεχομένων; καὶ πολλοὺς μὲν Ἰουδαίους, + πολλοὺς δὲ καὶ τοῦ Ἑλληνικοῦ ἐπηγάγετο. Ὁ Χριστὸς οὖτος ἦν. Καὶ + αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ᾽ ἡμῖν σταυρῷ ἐπιτετιμηκότος + Πιλάτου, οὐκ ἐπαύσαντο οἵ γε πρῶτον αὐτὸν ἀγαπήσαντες; ἐφάνη γαρ + αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν, τῶν θείων προφητῶν ταῦτά τε καὶ + ἄλλα μυρία θαυμάσια περὶ αὐτοῦ εἰρηκότων; εἰς ἔτι νῦν τῶν χριστιανῶν + ἀπὸ τοῦδε ὠνομασμένων οὐκ ἐπέλίπε τὸ φῦλον.—Lib. xviii. c. iii. 3. + + 18 Hist. Eccl. lib. i. c. 11; Demonst. Evang. lib. iii. + + 19 He indeed distinctly affirms that Josephus did not believe in + Christ, Contr. Cels. i. + + 20 Juvenal, Satir. vi. 546. “Aere minuto qualiacunque voles Judaei + somnia vendunt.” The Emperors, later, issued formal laws against + those who charmed away diseases (Digest. lib. i. tit. 13, i. 1). + Josephus tells the story of Eleazar dispossessing a demon by + incantations. De Bello Jud. lib. vii. 6; Antiq. lib. viii. c. 2. + + 21 Hist. Eccl. i. 11. + + 22 Contr. Cels. i. 47; and again, ii. 13: “This (destruction), as + Josephus writes, ‘happened upon account of James the Just, the + brother of Jesus, called the Christ;’ but in truth on account of + Christ Jesus, the Son of God.” + + 23 Acts xxiii. + + 24 Bibliothec. cod. 33. + + 25 Plin. Hist. Nat. v. 17; Epiphan. adv. Haeres. xix. 1. + + 26 Epiphan. adv. Haeres. x. + + 27 For information on the Essenes, the authorities are, Philo, Περὶ τοῦ + πάντα σπουδαῖον εἶναι ἐλεύθερον, and Josephus, De Bello Judaico, and + Antiq. + + 28 Compare Luke x. 4; John xii. 6, xiii. 29; Matt. xix. 21; Acts ii. + 44, 45, iv. 32, 34, 37. + + 29 Compare Matt. vi. 28‐34; Luke xii. 22‐30. + + 30 Compare Matt. v. 34. + + 31 Compare Matt. vi. 25, 31; Luke xii. 22, 23. + + 32 Compare Matt. xv. 15‐22. + + 33 Compare Matt. vi. 1‐18. + + 34 From אסא, meaning the same as the Greek Therapeutae. + + 35 Compare Luke x. 25‐37; Mark vii. 26. + + 36 Matt. iv. 16, v. 14, 16, vi. 22; Luke ii. 32, viii. 16, xi. 23, xvi. + 8; John i. 4‐9, iii. 19‐21, viii. 12, ix. 5, xi. 9, 10, xii. 35‐46. + + 37 Luke viii. 10; Mark iv. 12; Matthew xiii. 11‐15. + + 38 Clem. Homil. xix. 20. + + 39 Compare Matt. xv. 3, 6. + + 40 The reference to salt as an illustration by Christ (Matt. v. 13; + Mark ix. 49, 50; Luke xiv. 34) deserves to be noticed in connection + with this. + + 41 Clem. Homil. xiv. 1: “Peter came several hours after, and breaking + bread for the Eucharist, and putting salt upon it, gave it first to + our mother, and after her, to us, her sons.” + + 42 Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 9. + + 43 Const. Apost. lib. viii. 33. + + 44 Acts ii. 46, iii. 1, v. 42. + + 45 Acts xv. + + 46 Acts i. 22, iv. 2, 33, xxiii. 6. + + 47 Acts xxiii. 7. + + 48 Acts xv. 5. + + 49 Acts xv. 29. + + 50 Clem. Homil. vii. 8. + + 51 Col. ii. 21. + + 52 Gal. iv. 10. When it is seen in the Clementines how important the + observance of these days was thought, what a fundamental principle + it was of Nazarenism, I think it cannot be doubted that it was + against this that St. Paul wrote. + + 53 Col. ii. 16. + + 54 Clement. Homil. xix. 22. + + 55 Gal. v. 2‐4. + + 56 1 Cor. v. 1. + + 57 Euseb. Hist. Eccl. iii. 29. + + 58 _Ibid._ + + 59 “Lies der Papisten Bücher, höre ihre Predigen, so wirst du finden, + dass diess ihr einziger Grund ist, darauf sie stehen wider uns + pochen und trotzen, da sie vorgeben, es sei nichts Gutes aus unserer + Lehre gekommen. Denn alsbald, da unser Evangelium anging und sie + hören liess, folgte der gräuliche Aufruhr, es erhuben sich in der + Kirche Spaltung und Sekten, es ward Ehrbarkeit, Disziplin und Zucht + zerrüttet, und Jedermann wolte vogelfrei seyn und thun, was ihm + gelüstet nach allem seinen Muthwillen und Gefallen, als wären alle + Gesetze, Rechte und Ordnung gans aufhoben, wie es denn leider allzu + wahr ist. Denn der Muthwille in allen Ständen, mit allerlei Laster, + Sünden und Schanden ist jetzt viel grösser denn zuvor, da die Leute, + und sonderlich der Pöbel, doch etlichermassen in Furcht und in Zaum + gehalten waren, welches nun wie ein zaumlos Pferd lebt und thut + Alles, was es nur gelüstet ohne allen Scheu.”—Ed. Walch, v. 114. For + a very full account of the disorders that broke out on the preaching + of Luther, see Döllinger’s Die Reformation in ihre Entwicklung. + Regensb. 1848. + + 60 Epistolas, 1528, ii. 192. + + 61 1 Cor. xi. 1. + + 62 Acts xxi. 23, 24. + + 63 James ii. 20. + + 64 It is included by Eusebius in the Antilegomena, and, according to + St. Jerome, was rejected as a spurious composition by the majority + of the Christian world. + + 65 Rev. ii. 1, 14, 15. + + 66 בלעם, _destruction of the people_, from בלע, _to swallow up_, and + עם, _people_ = Νικόλαος. + + 67 2 Pet. ii. 21. + + 68 Τοῦ ἐχθροῦ ἀνθρώπου ἄνομον τίνα καὶ φλυαρώδη διδασκαλιάν—Clem. + Homil. xx. ed. Dressel, p. 4. The whole passage is sufficiently + curious to be quoted. St. Peter writes: “There are some from among + the Gentiles who have rejected my legal preaching, attaching + themselves to certain lawless and trifling preaching of the man who + is my enemy. And these things some have attempted while I am still + alive, to transform my words by certain various interpretations, in + order to the dissolution of the Law; as though I also myself were of + such a mind, but did not freely proclaim it, which God forbid! For + such a thing were to act in opposition to the law of God, which was + spoken by Moses, and was borne witness to by our Lord in respect of + its eternal continuance; for thus he spoke: The heavens and the + earth shall pass away, but one jot or one tittle shall in no wise + pass from the law.” + + 69 “Apostolum Paulum recusantes, apostatam eum legis dicentes.”—Iren. + Adv. Haeres. i. 26. Τὸν δὲ ἀπόστυλον ἀποστάτην καλοῦσι.—Theod. + Fabul. Haeret. ii. 1. + + 70 Hom. xi. 85. + + 71 Hom. iv. 22. + + 72 Clem. Homil. ii. 38‐40, 48, iii. 50, 51. + + 73 Of course I mean the designation given to the Pauline sect, not the + religion of Christ. + + 74 Adv. Haeres. i. 24. + + 75 Origen, Contr. Cels. lib. viii. + + 76 _Ibid._ lib. vi. + + 77 Contra Cels. lib. i. + + 78 _Ibid._ lib. ii. + + 79 Amongst others, Clemens: Jesus von Nazareth, Stuttgart, 1850; Von + der Alme: Die Urtheile heidnischer und jüdischer Schriftsteller, + Leipzig, 1864. + + 80 Adv. Haer. lib. iii; Haer. lxviii. 7. + + 81 “Quantae traditiones Pharisaeorum sint, quas hodie vocant + δευτερώσεις et quam aniles fabulae, evolvere nequeo: neque enim + libri patitur magnitudo, et pleraque tam turpia sunt ut erubescam + dicere.” + + 82 Haeres. xiii. + + 83 Beracoth, xi. _a_. + + 84 Tract. Sanhedrim, fol. 107, and Sota, fol. 47. + + 85 Bartolocci: Bibliotheca Maxima Rabbinica, sub. nom. + + 86 Sepher Nizzachon, n. 337. + + 87 Eisenmenger: Neuentdecktes Judenthum, I. pp. 231‐7. Königsberg, + 1711. + + 88 Tract. Sabbath, fol. 67. + + 89 _Ibid._ fol. 104. + + 90 The passage is not easy to understand. I give three Latin + translations of it, one by Cl. Schickardus, the second quoted from + Scheidius (Loca Talm. i. 2). “Filius Satdae, filius Pandeirae fuit. + Dixit Raf Chasda: Amasius Pandeirae, maritus Paphos filius Jehudae + fuit. At quomodo mater ejus Satda? Mater ejus Mirjam, comptrix + mulierum fuit.” “Filius Stadae filius Pandirae est. Dixit Rabbi + Chasda: Maritus seu procus matris ejus fuit Stada, iniens Pandiram. + Maritus Paphus filius Judae ipse est, mater ejus Stada, mater ejus + Maria,” &c. Lightfoot, Matt. xxvii. 56, thus translates it: + “Lapidârunt filium Satdae in Lydda, et suspenderunt eum in vesperâ + Paschatis. Hic autem filius Satdae fuit filius Pandirae. Dixit + quidem Rabb Chasda, Maritus (matris ejus) fuit Satda, maritus + Pandira, maritus Papus filius Judae: sed tamen dico matrem ejus + fuisse Satdam, Mariam videlicet, plicatricem capillorum mulierum: + sicut dicunt in Panbeditha, Declinavit ista a marito suo.” + + 91 פנדירה. As a man’s name it occurs in 2 Targum, Esther vii. + + 92 Avoda Sava, fol. 27. + + 93 Talmud, Tract. Beracoth, ix. fol. 61, _b_. + + 94 Gittin, fol. 90, _a_. + + 95 Chajigah, fol. 4, _b_. + + 96 Calla, fol. 18, _b_. + + 97 Son of Levi, according to the Toledoth Jeschu of Huldrich. + + 98 In the apocryphal Gospel of Thomas, Jesus as a boy behaves without + respect to his master and the elders; thence possibly this story was + derived. + + 99 Fol. 114. + + 100 Justin Mart. Dialog. cum Tryph. c. 17 and 108. + + 101 Cont. Cels. lib. iii. + + 102 Lettres sur les Juifs. Œuvres, I. 69, p. 36. + + 103 Luther’s Works, Wittemberg, 1556, T. V. pp. 509‐535. The passage + quoted is on p. 513. + + 104 Lib. viii. 33. + + 105 Martyrol. Rom. ad. 1 Januar. + + 106 Fabricius, Codex Apocryph. N.T. ii. p. 493. + + 107 Whereas the bitter conflict of Simon Peter and Simon Magus was a + subject well known in early Christian tradition. + + 108 Wagenseil: Tela ignea Satanae. Hoc est arcani et horribiles + Judaeorum adversus Christum Deum et Christianam religionem libri + anecdoti; Altdorf, 1681. + + 109 Nob was a city of Benjamin, situated on a height near Jerusalem, on + one of the roads which led from the north to the capital, and within + sight of it, as is certain from the description of the approach of + the Assyrian army in Isaiah (x. 28‐32). + + 110 Herod put Alexander Hyrcanus to death B.C. 30. Alexandra, the mother + of Hyrcanus, reigned after the death of Jannaeus, from B.C. 79 to + B.C. 71. + + 111 Sozomen, Hist. Eccl. ii. 1. + + 112 Acta Sanct. Mai. T. I. pp. 445‐451. + + 113 Ps. lxix. 22. + + 114 Isa. liii. 5. + + 115 Rome. Simon Cephas is Simon Peter, but the miraculous power + attributed to him perhaps belongs to the story of Simon Magus. + + 116 Isa. i. 14. + + 117 Hosea i. 9. + + 118 Matt. xix. 28. + + 119 The Oelberg was especially characteristic of German churches, and + was erected chiefly in the fifteenth and sixteenth centuries. They + remain at Nürnberg, Xanten, Worms, Marburg, Donauwörth, Landshut, + Wasserburg, Ratisbon, Klosterneuburg, Wittenberg, Merseburg, + Lucerne, Bruges, &c. + + 120 Mááse, c. 188. I have told the story more fully in the Christmas + Number of “Once a Week,” 1868. + + 121 Joh. Jac. Huldricus: Historia Jeschuae Nazareni, a Judaeis blaspheme + corrupta; Leyden, 1705. + + 122 The mystery of the chariot is that of the chariot of God and the + cherubic beasts, Ezekiel i. The Jews wrote the name of God without + vowels, Jhvh; the vowel points taken from the name Adonai (Lord) + were added later. + + 123 The story is somewhat different in the Talmudic tract Calla, as + already related. + + 124 From Mizraim, Egypt. + + 125 Evidently the author confounds John the Baptist with John the + Apostle. + + 126 Judas Iscarioth. In St. John’s Gospel he is called the son of Simon + (vi. 71, xiii. 2, 26). Son of Zachar is a corruption of Iscarioth. + The name Iscarioth is probably from Kerioth, his native village, in + Judah. + + 127 Isa. lxiii. 1‐3. Singularly enough, this passage is chosen for the + Epistle in the Roman and Anglican Churches for Monday in Holy Week, + with special reference to the Passion. + + 128 Gen. xxxi. 47. + + 129 Isa. ii. 3. + + 130 1 Sam. ii. 6. + + 131 Lev. xxiv. 16. + + 132 This is taken from Sanhedrim, fol. 43. + + 133 It is worth observing how these two false witnesses disagree in + almost every particular about our blessed Lord’s birth and passion. + + 134 This is probably taken from the story of Simon Magus in the Pseudo‐ + Linus. Simon flies from off a high tower. In the Apocryphal Book of + the Death of the Virgin, the apostles come to her death‐bed riding + on clouds. Ai is here Rome, not Capernaum. + + 135 The author probably saw representations of the Ascension and of the + Last Judgment, with Christ seated with the Books of Life and Death + in his hand on a great white cloud, and composed this story out of + what he saw, associating the pictures with the floating popular + legend of Simon Magus. + + 136 In the story of Simon the Sorcerer, it is at the prayer of Simon + Peter that the Sorcerer falls whilst flying and breaks all his + bones. Perhaps the author saw a picture of the Judgment with saints + on the cloud with Jesus, and the lost falling into the flames of + hell. + + 137 Ἑβραΐδι διαλέκτῳ. + + 138 Euseb. Hist. Eccl. lib. iii. c. 39. + + 139 _Ibid._ lib. v. c. 8. + + 140 Spicileg. Patrum, Tom. I. + + 141 Euseb. Hist. Eccl. vi. 25. + + 142 _Ibid._ iii. 24. + + 143 St. Hieron. De vir. illust., s.v. Matt. + + 144 _Ibid._ s.v. Jacobus. + + 145 _Ibid._ in Matt. xii. 13. + + 146 _Ibid._ Contra. Pelag. iii. 1. + + 147 Ἔχουσι δὲ (οἱ Ναζαραῖοι) τὸ κατὰ Μαθαῖον εὐαγγέλιον πληρέστατον + ἑβραιστι.—Haer. xxix. 9. + + 148 Καθῶς ἐξ ἀρχῆς ἐγράφη.—_Ibid._ + + 149 _Ibid._ xxx. 3. + + 150 Εὐαγγέλιον κατὰ τοὺς ἀποστόλους. + + 151 Εὐαγγέλιον κατὰ τοὺς δώδεκα. Origen calls it “The Gospel of the + Twelve Apostles,” Homil. i. in Luc. St. Jerome the same, in his + Prooem. in Comment. sup. Matt. + + 152 Adv. Pelag. iii. 10. + + 153 Ἀπομνημονεύματα τῶν Ἀποστόλων. + + 154 “Ἐν τοῖς γεγομένοις ὑπ᾽ αὐτῶν ἀπομνημονεύμασιν, ἅ καλεῖται + Εὐαγγέλια.” And “ἐν τῷ λεγομένῳ Εὐαγγελίῳ,” when speaking of these + Reminiscences, Dialog. cum Tryphon. §11. Just. Mart. Opera, ed. + Cologne, p. 227. + + 155 1 Apol. ii. + + 156 Justin Mart. Opp. ed. Cologne; 2 Apol. p. 64; Dialog. cum Tryph. p. + 301; _ibid._ p. 253; 2 Apol. p. 64; Dial. cum Tryph. p. 326; 2 Apol. + pp. 95, 96. + + 157 Οἱ ἐξ Ἀραβίας μάγοι, or μάγοι ἀπὸ Ἀραβίας.—Dialog. cum Tryph. pp. + 303, 315, 328, 330, 334, &c. + + 158 Matt. ii. 1. + + 159 Ἐν σπηλαίῳ τινὶ σύνεγγυς τῆς κώμης κατέλυσε.—Dialog. cum. Tryph. pp. + 303, 304. + + 160 Dial. cum Tryph. p. 291. + + 161 Euseb. Hist. Eccl. iii. 25. + + 162 Adv. Pelag. iii. 1. + + 163 Comm. in Ezech. xxiv. 7. + + 164 “De versione Syriacâ testatur Sionita, quod ut semper in summâ + veneratione et auctoritate habita erat apud omnes populos qui + Chaldaicâ sive Syriacâ utuntur linguâ, sic publicè in omnibus eorum + ecclesiis antiquissimis, constitutis in Syriâ, Mesopotamiâ, + Chaldaeâ, Aegypto, et denique in universis Orientis partibus + dispersis ac disseminatis accepta ac lecta fuit.”—Walton: London + Polyglott, 1657. + + 165 In Matt. iii. 17; Luke i. 71; John i. 3; Col. iii. 5. + + 166 It omits the 2nd and 3rd Epistles of St. John, the Epistle of Jude, + and the Apocalypse. + + 167 As in the food of the Baptist, in the narrative of the baptism, in + the mention of Zacharias, son of Barachias, in place of Zacharias, + son of Jehoiada, the instruction to Peter on fraternal forgiveness, + &c. It interprets the name Emmanuel. + + 168 Ignat. Ad. Smyrn. c. 3. + + 169 Catal. Script. Eccl. 15. + + 170 Clem. Alex. Strom. ii. 9. + + 171 Hom. xv. in Jerem. + + 172 Hist. Eccl. iii. 25. Some of those books of the New Testament now + regarded as Canonical were also then reckoned among the + Antilegomena. + + 173 Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, + καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in + Jerem., and in Johan. + + 174 Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, + καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in + Jerem., and in Johan. + + 175 “Modo tulit me mater mea Spiritus Sanctus in uno capillorum + meorum.”—Hieron. in Mich. vii. 6. + + 176 Matt. iv. 1. + + 177 Acts viii. 39. + + 178 Τὴν δε θήλειαν καλεῖσθαι ἅγιον πνεῦμα.—Hippolyt. Refut. ix. 13, ed. + Dunker, p. 462. So also St. Epiphanius, εἶναι δὲ καὶ τὸ πνεῦμα + θηλεῖαν.—Haeres. xix. 4, liii. 1. + + 179 Ap. Euseb. Hist. Eccles. vi. 38. + + 180 Haeres. xix. 1, xxx. 17. + + 181 Homilies, iii. 20‐27. + + 182 In the “Refutation of Heresies” attributed by the Chevalier Bunsen + and others to St. Hippolytus, Helena is said in Simonian Gnosticism + to have been the “lost sheep” of the Gospels, the incarnation of the + world principle—found, recovered, redeemed, by Simon, the + incarnation of the divine male principle. + + 183 Ὁ θαυμάσας βασιλεύσει, γεγράπται, καὶ ὁ βασιλεύσας ἀναπαύσεται. + Clem. Alex. Stromata, i. 9. + + 184 Strom. lib. vii. This was exaggerated in the doctrine of the + Albigenses in the twelfth and thirteenth centuries. The “Perfects,” + the ministers of the sect, “reconciled” the converted. But if one of + the Perfect sinned (_i.e._ ate meat or married), all whom he had + reconciled fell with him from grace, even those who were dead and in + heaven. + + 185 Dial. cum Tryph. § 88. + + 186 “Sicut illud apostoli libenter audire: Omnia probate; quod bonum est + tenete; et Salvatoris verba dicentis: Esto probati + nummularii.”—Epist. ad Minervium et Alexandrum. + + 187 Homil. ii. 51, iii. 50, xviii. 20. Γίνεσθε τραπεζίται δόκιμοι. + + 188 Recog. ii. 51. + + 189 Stromat. i. 28. + + 190 “Inter maxima ponitur crimina qui fratris sui spiritum + contristaverit.” St. Hieron. Comm. in Ezech. xvi. 7. + + 191 “Nunquam læti sitis nisi cum fratrem vestrum videritis in + charitate.” + + 192 “Si peccaverit frater tuus in verbo, et satis tibi fecerit, septies + in die suscipe eum. Dixit illi Simon discipulus ejus: Septies in + die? Respondit Dominus et dixit ei: Etiam ego dico tibi, usque + septuagies septies.”—Adv. Pelag. i. 3. + + 193 Matt. xxvii. 16. + + 194 “Homo iste qui aridam habet manum in Evangelio quo utuntur Nazaraei + caementarius scribitur.”—Hieron. Comm. in Matt. xii. 13. + + 195 “Homo iste ... scribitur istius modi auxilium precans, Caementarius + eram, manibus victum quaeritans; precor te, Jesu, ut mihi restituas + sanitatem, ne turpiter manducem cibos.”—_Ibid._ + + 196 _Ibid._ xxvii. 16. + + 197 “Filius Magistri eorum interpretatus.”—_Ibid._ + + 198 Hist. Eccl. iii. 39. + + 199 viii. 3‐11. + + 200 He probably knew it through a translation. + + 201 Comm. in Matt. i. 6. + + 202 2 Chron. xxiv. 20. + + 203 “In Evangelis quo utuntur Nazareni, pro filio Barachiae, filium + Jojadae reperimus scriptum.”—Hieron. in Matt. xxiii. 35. + + 204 Luke xvii. 3, 4. + + 205 “Dixit ad eum alter divitum: Magister, quid bonum faciens vivam? + Dixit ei: Homo, leges et prophetas fac. Respondit ad eum: Feci. + Dixit ei: Vade, vende omnia quae possides et divide pauperibus, et + veni, sequere me. Caepit autem dives scalpere caput suum et non + placuit ei. Et dixit ad eum Dominus: Quomodo dicis: Legem feci et + prophetas, quoniam scriptum est in lege: Dilige proximum tuum sicut + teipsum, et ecce multi fratres tui filii Abrahae amicti sunt + stercore, morientes prae fame, et domus tua plena est multis bonis + et non egreditur omnino aliquid ex ea ad eos. Et conversus dixit + Simoni discipulo suo sedenti apud se: Simon fili Joannae, facilius + eat camelum intrare per foramen acus quam divitem in regnum + coelorum.”—Origen, Tract. viii. in Matt. xix. 19. The Greek text has + been lost. + + 206 It is found in the Talmud, Beracoth, fol. 55, _b_; Baba Metsia, fol. + 38, _b_; and it occurs in the Koran, Sura vii. 38. + + 207 Matt. iii. 13. + + 208 “In Evangelio juxta Hebraeos ... narrat historia: Ecce, mater Domini + et fratres ejus dicebant ei, Joannes Baptista baptizat in + remissionem peccatorum, eamus et baptizemur ab eo. Dixit autem eis; + quid peccavi, ut vadam et baptizer ab eo? Nisi forte hoc ipsum, quod + dixi, ignorantia est.”—Cont. Pelag. iii. 2. + + 209 “Ad accipiendum Joannis baptisma paene invitum a Matre sua Maria + esse compulsum.”—In a treatise on the re‐baptism of heretics, + published by Rigault at the end of his edition of St. Cyprian. + + 210 “Factum est autem cum ascendisset Dominus de aqua, descendit fons + omnis Spiritus Sancti, et requievit super eum et dixit illi, Fili + mi, in omnibus prophetis expectabam te, ut venires et requiescerem + in te. Tu es enim requies mea, tu es filius meus primogenitus, qui + regnas in sempiternum.”—In Mich. vii. 6. + + 211 St. Epiph. Haeres. xxx. § 13. Τοῦ λαοῦ βαπτισθέντοσ, ἦλθε καὶ Ἰησοῦς + καὶ ἐβαπτίσθη ὑπὸ τοῦ Ἰωάννου. Καί ὡς ἀνῆλθεν ἀπὸ τοῦ ὕδατος, + ἠνοίχησαν οἱ οὐρανοὶ, καὶ εἴδε τὸ πνεῦμα τοῦ Θεοῦ τὸ ἅγιον εἶδει ἐν + περιστερὰς κατελθούσης καὶ εἰσελθούσης εἰς αὐτόν. Καὶ φωνὴ ἐγένετο + ἐκ τοῦ οὐρανοῦ, λέγουσα: Σύ μου εἴ ὁ ἀγαπητὸς, ἔν σοὶ ηὐδόκησα. Καὶ + πάλιν; Ἐγω σήμερον γεγέννηκα σε. Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς + μέγα. Ὂ ἰδὼν ὁ Ἰωάννης λέγει αὐτῷ: Σύ τίς εἵ, κύριε? Καὶ πάλιν φωνὴ + ἐξ οὐρανοῦ πρὸς αὐτόν: Οὗτος ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς, ἐφ᾽ ὂν + ηὐδόκησα. Καὶ τότε ὁ Ἰωάννης προσπεσὼν αὐτῷ ἔλεγε: Δέομαι σου, + κύριε, σύ με βάπτισον. Ὁ δὲ ἐκώλυεν αὐτῷ, λέγων: Ἄφες, ὅτι οὔτως + ἐστι πρέπον πληρωθῆναι πάντα. + + 212 I put them in apposition: + + _Justin._ Καὶ πῦρ ανήφθη ἐν τῷ Ἰορδάνῃ.—Dial. cum Tryph. § 88. + + _Epiphan._ Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα.—Haeres. xxx. § + 13. + + _Justin._ Υἱος μου εἴ συ; ἐγὼ σήμερον γεγέννηκα σε.—Dial. cum Tryph. + § 88 and 103. + + _Epiphan._ Ἐγω σήμερον γεγέννηκα σε.—Haeres. xxx. § 13. + + 213 Heb. i. 5, v. 5. + + 214 John i. 29‐34. + + 215 “Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, + inventus est sermo peccati.”—Contr. Pelag. iii. 2. + + 216 1 Cor. xv. 7. + + 217 “Evangelium ... secundum Hebraeos ... post resurrectionem Salvatoris + refert:—Dominus autem, cum dedisset sindonem servo sacerdotis, ivit + ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum + panem ab illa hora, qua biberat calicem Domini, donec videret eum + resurgentem a dormientibus.—Rursusque post paululum: Afferte, ait + Dominus, mensam et panem. Statimque additur:—Tulit panem et + benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: Frater mi, + comede panem tuum, quia resurrexit Filius hominis a + dormientibus.”—Hieron. De viris illustribus, c. 2. + + 218 Euseb. H. E. lib. ii. c. 23. + + 219 Acts xxiii. 14. + + 220 Hist. Eccl. Francorum, i. 21. + + 221 The “History of the Apostles” purports to have been written by + Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was + translated into Greek, and thence, it was pretended, into Latin by + Julius Africanus. That it was rendered from Greek has been + questioned by critics. As we have it, it belongs to the ninth + century; but the publication of Syriac versions of the legends on + which the book of Abdias was founded, Syriac versions of the fourth + century, which were really translated from the Greek, show that some + Greek originals must have existed at an early age which are now + lost. + + 222 Καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλεν ἔφη αὐτοῖς: λάβετε, ψηλαφήσατε + με, καὶ ἴδετε, ὅτι οὺκ εἰμί δαιμόνιον ἀσώματον. Καὶ εὐθύς αὐτοῦ + ἥψαντο και ἐπιστεύσαν.—Ignat. Ep. ad Smyrn. c. 3. St. Jerome also: + “Et quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: + Ecce palpate me et videte quia non sum daemonium incorporale. Et + statim tetigerunt eum et crediderunt.”—De Script. Eccl. 16. Eusebius + quotes the passage after Ignatius. Hist. Eccl. iii. 37. + + 223 Luke xxiv. 37‐39. + + 224 Καὶ γὰρ ὁ Χριστὸς εἶπεν: ἄν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσελθῆτε εἰς τὴν + Βασιλείαν τῶν οὐρανῶν.—1 Apolog. § 61. Oper. p. 94. + + 225 Ἐὰν μήτις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ + Θεοῦ.—John iii. 3. + + 226 “In Evangelio ... legimus non velum templi scissum, sed + superliminare templi mirae magnitudinis corruisse.”—Epist. 120, Ad + Helibiam. + + 227 Ἔλθον καταλῦσαι τὰς θυσίας, καὶ ἐαν μή ταύσασθε τοῦ θυεῖν, οῦ + παύσεται ἀφ᾽ ὑμῶν ἡ ὀργή.—Epiphan. Haeres. xxx. § 16. + + 228 Recog. i. 36. + + 229 Recog. i. 54. + + 230 Joseph. Antiq. xviii. 1, 5; Philo Judaeus. Περὶ τοῦ πάντα σπουδαῖον + εἶναι ἐλεύθερον. See what has been said on this subject already, p. + 16. + + 231 Heb. x. 5. + + 232 (Μὴ) ἐπιθυμίᾳ ἐπεθύμησα (κρέας) τοῦτο τό πάσχα φαγεῖν μεθ᾽ ὑμῶν; + Epiph. Heræs. xxx. 22. The words added to those in St. Luke are + placed in brackets; cf. Luke xxii. 15. + + 233 Epiphan. Haeres. xxx. 15. + + 234 Καὶ Ἰησοῦς γοῦν φησὶ, Διὰ τοὺς ἀσθενοῦντας ἠσθένουν, καὶ διὰ τοὺς + πεινῶντας ἐπείνων, καὶ διὰ τοὺς διψῶντας ἐδίψων. In Matt. xvii. 21. + + 235 Perhaps this passage was in the mind of St. Paul when he wrote of + himself, “To the weak became I as weak, that I might gain the weak.” + 1 Cor. ix. 22. + + 236 Αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσαται. + Clemens Alex. Stromatae, i. Καὶ αἰτεῖτε τὰ ἐπουράνια, καὶ τὰ ἐπίγεια + ὑμῖν προστεθήσεται.—Origen, De Orat. 2 and 43. + + 237 Cont. Cels. vii. and De Orat. 53. + + 238 Acts xi. 35. It is also quoted as a saying of our Lord in the + Apostolic Constitutions, iv. 3. + + 239 Ep. 4. + + 240 Οὕτοι, φαεσὶν, ὁι θέλοντές με ἰδεῖν, καὶ ἅψασθαί μου τῆς βασιλείας, + ὀφείλουσι θλιβέντες καί παθόντες λαβεῖν με.—Ep. 7. + + 241 Διὰ τοῦτο ταῦτα ἡμῶν πρασσόντων, εἶπεν ὁ κύριος, ᾽Εὰν ἦτε μετ᾽ ἐμου + συνηγμένοι ἐν τῷ κόλπῳ μου, καὶ μὴ ποιεῖτε τὰς ἐντολάς μου, ἀποβαλῶ + ὑμᾶς καὶ ἐρῶ ὑμῖν, ὑπάγετε ἀπ᾽ ἐμοῦ, οὐκ οἶδα ὑμᾶς, ἐργάται ἀνομίας. + 2 Ep. ad Corinth. 4. + + 242 Λέγει γὰρ ὁ κύριος, ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων. Ἀποκριθεὶς δὲ ὁ + Πέτρος αὐτῷ λέγει, Ἐαν οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία? Εἶπεν ὁ + Ἰησοῦς τῷ Πέτρῳ. Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ + ἀποθανεῖν αὐτά. Καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτέινοντας ὑμᾶς, καὶ + μηδὲν ὑμῖν δυναμένου ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ το ἀποθανεῖν + ὑμας ἔχοντα ἐξουσίαν ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γέενναν πυρὸς. + _Ibid._ 5. + + 243 Ἄρα οὖν τοῦτο λέγει: Τηρήσατε τὴν σάρκα ἁγνὴν καί τὴν σφραγίδα + ἄσπιλον, ἵνα τὴν αἰώνιον ξωὴν ἀπολάβητε.—_Ibid._ 8. + + 244 Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, iv. 30; 2 Tim. ii. 19. + + 245 Ἐν οἶς ἀν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινῶ.—Just. Mart. in + Dialog. c. Trypho. Ἐφ᾽ οἶς γὰρ εὕρω ἡμᾶς, φησὶν, ἐπὶ τούτοις καὶ + κρινῶ. Clem. Alex. Quis dives salv. 40. + + 246 Μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου.—Clem. Alex. Strom. + v. + + 247 Λογίων κυριακῶν ἐξηγήσεις. + + 248 Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμήνευσε δὲ + αὐτὰ ὡς ἦν δυνατὸς ἕκαστος. + + 249 τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα; and οὐ ποιούμενος + σὺνταξιν τῶν κυριακῶν λογίων. + + 250 συνεγράψατο τὰ λόγια. + + 251 ἀρχαῖος ἀνήρ. + + 252 Iren. c. Haeres. v. 33. + + 253 Scarcely actual disciples and eye‐witnesses. + + 254 Euseb. Hist. Eccl. iii. 39. + + 255 σφόδρα σμικρὸς τὸν νοῦν. + + 256 καθ᾽ Ἑβραιοὺς εὐαγγέλιον. H. E. iii. 25, 27, 39; iv. 22. + + 257 συγγράμματα πέντε. + + 258 Aram. ריקא. + + 259 Aram. ממונא. + + 260 Aram. גהנם. + + 261 Aram. אמן. + + 262 μιά κεραὶα, Aram. קוץ or עוקץ. + + 263 vi. 7, βαττολογεῖν; v. 5, κληρονομεῖν τὴν γῆν; v. 2, ἀγνοίγειν τὸ + στόμα; v. 3, πτωχοί; v. 9, υἱοὶ τοῦ Θεοῦ; v. 12, μισθὸς πολύς; v. + 39, τῷ πονηρῷ; vi. 25; x. 28, 39, ψυχὴ, for life; vi. 22, 23, ἀπλοῦς + and πονηρὸς, sound and sick; vi. 11, ἄρτος, for general food; the + “birds of heaven,” in vi. 25, &c. &c. + + 264 Targum, Gen. xxiv. 22, 47; Job xlii. 11; Exod. xxxii. 2; Judges + viii. 24; Prov. xi. 22, xxv. 12; Hos. ii. 13. + + 265 Euseb. Hist. Eccl. iii. 39. + + 266 ἀκριβῶς ἔγραψεν, and σποιήσατο πρόνοιαν τοῦ μηδέν παραλιτεῖν ἢ + ψεύδασθαι. + + 267 Οὐ μέντοι τάξει, and ἕνια γράφας, ὡς ἀπεμνημόνευσεν. + + 268 λεχθέντα καὶ πραχθέντα. + + 269 Μαθαῖος τὰ λόγια συνετάξατο—. Μάρκος ... οὐκ ὥσπερ σύνταξιν τῶν + κυριακῶν λογίων ποιούμενος. + + 270 Μάρκος ἑρμηνευτὴς Πέτρου γενόμενος ἔγραφεν. + + 271 Mark i. 20, “they left their father Zebedee in the ship _with the + day‐labourers;_” i. 31, “_he took her by the hand_;” ii. 3, “a + paralytic _borne of four_;” 4, “they broke up the roof and let down + the bed;” iii. 10, “they pressed upon him to touch him;” iii. 20, + “they could not so much as eat bread;” iii. 32, “the multitude sat + about him;” iv. 36, “they took him _even as he was_,” without his + going home first to get what was necessary; iv. 38, “_on a pillow_;” + v. 3‐5, v. 25‐34, vi. 40, the ranks, the hundreds, the green grass; + vi. 53‐56, x. 17, there came one running, and kneeled to him; x. 50, + “casting away his robe;” xi. 4, “a colt tied by the door without in + a place where two ways met;” xi. 12‐14, xi. 16, xiii. 1, the + disciples notice the _great stones_ of which the temple was built; + xiv. 3, 5, 8, xiv. 31, “he spoke yet more vehemently;” xiv. 51, 52, + 66, “he warmed himself at the fire;” xv. 21, “coming out of the + country;” xv. 40, 41, Salome named. + + 272 Mark i. 33, 45, ii. 2, 13, iii. 9, 20, 32, iv. 10, v. 21, 24, 31, + vi. 31, 55, viii. 34, xi. 18. + + 273 Mark i. 7, “he bowed himself;” iii. 5, “he looked round with anger;” + ix. 38, “he sat down;” x. 16, “he took them up in his arms, and laid + his hands on them;” x. 23, “Jesus looked round about;” xiv. 3, “she + broke the box;” xiv. 4, “they murmured;” xiv. 40, “they knew not + what to answer him;” xiv. 67, &c. + + 274 Compare Mark iv. 4 sq.; viii. 1 sq.; x. 42 sq.; xiii. 28 sq.; xiv. + 43 sq. &c. Matt. xiii 4 sq.; xv. 32 sq.; xx. 28 sq.; xxiv. 32 sq.; + xxvi. 47 sq. &c. + + 275 For more examples, see Scholten, Das älteste Evangelium, Elberfeld, + 1869, pp. 66‐78. + + 276 Mark ix. 37‐50 is another instance of difference of order of sayings + between him and St. Matthew. + + With Mark ix. 37 corresponds Matt. x. 40. + With Mark ix. 40 corresponds Matt. xii. 30. + With Mark ix. 41 corresponds Matt. x. 42. + With Mark ix. 42 corresponds Matt. xviii. 6. + With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8. + With Mark ix. 47 corresponds Matt. xvii. 9. + With Mark ix. 50 corresponds Matt. v. 13. + + 277 Col. iv. 16; 1 Thess. v. 27. + + 278 Col. iv. 16. + + 279 Apost. Const. viii. 5. + + 280 Luke ii. 19, 51. + + 281 Luke i. 66. + + 282 Acts xx. 16. + + 283 1 Cor. xvi. 8. + + 284 Epist. xxvii. ad Marcellam. + + 285 Apost. Const. viii. 33. + + 286 St. Luke, however, has much that was not available to the deutero‐ + Matthew, and St. Mark rigidly confined himself to the use of St. + Peter’s recollections only. + + 287 St. Luke’s Gospel contains Hebraisms, yet he was not a Jew (Col. iv. + 11, 14). This can only be accounted for by his using Aramaic texts + which he translated. From these the Acts of the Apostles are free. + + 288 Cf. Scholten: Das älteste Evangelium; Elberfeld, 1869. See also on + St. Matthew’s and St. Mark’s Gospels, Saunier: Ueber der Quellen des + Evang. Marc., Berlin, 1825; De Wette: Lehrb. d. Hist. Krit. Einleit. + in d. N.T., Berl. 1848; Baur: Der Ursprung der Synop. Evang., + Stuttg. 1843; Köstlin: Das Markus Evang., Leipz. 1850; Wilke: Der + Urevang., Dresd. 1838; Réville: Etudes sur l’Evang. selon St. Matt., + Leiden, 1862, &c. + + 289 Chron. Paschale, p. 6, ed. Ducange. Τῆδε μεγάλη ἡμέρᾳ τῶν ἀζύμων + αὐτὸς ἔπαθεν, καὶ διηγοῦνται Ματθαῖον οὕτω λέγειν, ὅθεν ἀσύμφωνος, + τῷ νόμῳ ἡ νόησις αὐτῶν, καὶ στασιάζειν δοκαῖν κατ᾽ αὐτοὺς τὰ + εὐαγγελία. + + 290 Homil. iii. 45. + + 291 Homil. ix. 9‐12. + + 292 Homil. xix. 22. + + 293 Gal. iv. 10. + + 294 Homil. ii. 38, 50, 52. + + 295 Homil. xiii. 13‐21. + + 296 Homil. xv. 9; see also 7. + + 297 Homil. xv. 7. + + 298 Homil. xii. 6. + + 299 Hist. Eccl. ii. 23. + + 300 Homil. xvi. 15. + + 301 Homil. xviii. 22. + + 302 Hilgenfeld: Die Clementinischen Recognitionen und Homilien; Jena, + 1848. Compare also Uhlhorn: Die Homilien und Recognitionen; + Göttingen, 1854; and Schliemann: Die Clementinen; Hamburg, 1844. + + 303 Merx, Bardesanes von Edessa, Halle, 1863, p. 113. That the + “Recognitions” have undergone interpolation at different times is + clear from Book iii., where chapters 2‐12 are found in some copies, + but not in the best MSS. + + 304 Recog. i. 43, 50. + + 305 _Ibid._ i. 40. + + 306 Recog. i. 42. + + 307 _Ibid._ 45. + + 308 John i. 41. + + 309 Acts iv. 27. + + 310 Acts x. 34‐38. + + 311 Recog. i. c. 48. + + 312 Πῦρ βώμων ἐσβέννυσεν, Homil. iii. 26. + + 313 Recog. i. c. 57. + + 314 _Ibid._ ii. 30, also ii. 3. + + 315 Recog. i. c. 60. + + 316 Matt. xi. 9, 11. + + 317 Recog. i. c. 61, ii. c. 28. + + 318 _Ibid._ ii. 27, 29. + + 319 _Ibid._ ii. 22, 28. + + 320 _Ibid._ ii. 28, 32. + + 321 Matt. x. 34‐36. + + 322 Recog. ii. 27; Matt. x. 25. + + 323 _Ibid._ 29. + + 324 Recog. ii. 30. + + 325 Matt. xxiii. 13. + + 326 Luke xi. 52. + + 327 Recog. ii. c. 46: “They must seek his kingdom and righteousness + which the Scribes and Pharisees, having received the key of + knowledge, have not shut in but shut out.” The same Syro‐Chaldaic + expression has been variously rendered in Greek by St. Matthew and + St. Luke. See Lightfoot: Horae Hebraicae in Luc. xi. 52. + + 328 Recog. ii. 31, 35. + + 329 _Ibid._ iii. 41, 37, 20. + + 330 _Ibid._ iii. i. + + 331 _Ibid._ vii. 37. + + 332 Recog. vi. 11. + + 333 _Ibid._ vi. 14. + + 334 _Ibid._ iv. 4. + + 335 _Ibid._ v. 9. + + 336 _Ibid._ v. 2. + + 337 _Ibid._ iii. 62. + + 338 _Ibid._ iv. 35. + + 339 _Ibid._ iii. 38. + + 340 _Ibid._ iii. 14. + + 341 _Ibid._ vi. 4. + + 342 _Ibid._ x. 45. + + 343 _Ibid._ v. 13, iii. 38. + + 344 Hom. iii. 57. + + 345 Luke vi. 36. + + 346 Matt. v. 44‐46. + + 347 Recog. vi. 5. + + 348 Πάτερ ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν οὐγὰρ οἴδασιν ἅ ποιούσιν. Hom. + xi. 20. In St. Luke it runs, Πάτερ ἄφες αὐτοῖς; οὐ γὰρ οἴδασι τί + ποιοῦσι.—Luke xxiii. 34. + + 349 M. Nicolas: Etudes sur les Evangiles Apocryphes, pp. 72, 73. + + 350 Recog. vi. 9. + + 351 Ἀμὴν λέγω ὑμῖν, ἒαν μὴ ἀναγεννηθῆτε ὕδατι ζωῆς (in another place + ὕδατι ζῶντι), εἰς ὄνομα πατρὸς, υἱοῦ καὶ ἁγίου πνεύματος, οὐ μὴ + εἰσελθῆτε εἰς τὴν βασιλείαν τῶν οὐρανῶν.—Homil. xi. 26. + + 352 Recognitions vi. 9: “For thus hath the true prophet testified to us + with an oath: Verily I say unto you,” &c. The oath is, of course, + the Ἀμὴν, ἀμὴν. + + 353 Recog. v. 13; John viii. 34. + + 354 Rom. vi. 16. + + 355 Recog. v. 34; Rom. ii. 28. + + 356 Recog. iv. 34. The same in the Homilies, xi. 35. + + 357 Τὰ ἀγαθὰ ἐλθεῖν δέι, μακάριος δὲ δι᾽ οὗ ἔρχεται ὅμοιως καὶ τὰ κακὰ + ἀνάγκη ἐλθεῖν, οὐαι δὲ δι᾽ οὖ ἔρχεται. + + 358 Hom. ii. 19. + + 359 _Ibid._ ii. 51. + + 360 _Ibid._ ii. 51, xviii. 20. + + 361 _Ibid._ ii. 53. + + 362 Homil. ii. 61. + + 363 _Ibid._ xix. 2. + + 364 _Ibid._ viii. 21. In the Hebrew תירא rendered by the LXX. φοβηθήση. + The word in St. Matthew is προσκυνήσεις. + + 365 _Ibid._ xv. 5. + + 366 Homil. iii. 52. + + 367 John x. 9. + + 368 Homil. iii. 52; cf. John x. 16. + + 369 _Ibid._ iii. 57; Mark xii. 29. + + 370 HOMIL. ix. 27. + + Οὔτε οὗτος τι ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα δι᾽ αὐτοῦ + φανερωθῇ ἡ δύναμις τοῦ Θεοῦ τῆς ἀγνοίας ἰωμένη τὰ ἁμαρτήματα. + + JOHN. ix. 3. + + Οὔτε οὗτος ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα + τοῦ Θεοῦ ἐν αὐτῷ. + + 371 Homil. iii. 64; cf. Luke xii. 43, but also Matt. xxiv. 46. + + 372 _Ibid._ xi. 33; cf. Luke xi. 31, 32, but also Matt. xii. 42, 41. The + order in Matt. reversed. + + 373 Homil. xii. 31; cf. Matt. x. 29, 30; Luke xii. 6, 7. + + 374 Euseb. Hist. Eccl. vi. 12. + + 375 “Qui Jesum separant a Christo et impassibilem perseverasse Christum, + passum vero Jesum dicunt, id quod secundum Marcum est praeferunt + Evangelium.”—Iren. adv. Haeres. iii. 2. The Greek is lost. + + 376 Matt. xii. 47, 48, xiii. 55; Mark iii. 32; Luke viii. 20; John vii. + 5. + + 377 Origen, Comment. in Matt. c. ix. + + 378 Τὸ αἰγύπτιον Εὐαγγέλιον; Epiphan. Haeres. lxii. 2; Evangelium + secundum Ægyptios; Origen, Hom. i. in luc.; Evangelium juxta + Aegyptios; Hieron. Prolog. in Comm. super Matth. + + 379 Schneckenburg, Ueber das Evangelium der Aegypter; Berne, 1834. + + 380 CLEMENT OF ALEXANDRIA. Stromat. iii. 12. + + Πυνθανομένης τῆς Σαλωμῆς πότε γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη ὁ + κύριος; ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ + δύο ἕν, καὶ τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ. + + CLEMENT OF ROME. 2 Epist. c. 12. + + Ἐπερωτηθείς γάρ αὐτὸς ὁ κύριος ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? + ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς + θηλείας οὔτε ἄρσεν οὔτε θῆλυ. + + 381 Ὅ τῆς δοκήσεως ἐξάρχων.—Stromat. iii. 13. + + 382 Adv. Haeres. i. 11. + + 383 “Ad mentem vero tunica pellicea symbolice est pellis naturalis, id + est corpus nostrum. Deus enim intellectum condens primum, vocavit + illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex + necessitate corpus quoque facit, tunicam pelliceam, illud per + symbolum dicens. Oportebat enim ut intellectus et sensus velut + tunica cutis induerent corpus.”—Philo: Quaest. et Solut. in Gen. i. + 53, trans. from the Armenian by J. B. Aucher; Venice, 1826. + + 384 Clem. Alex. Stromat. iii. 6. + + 385 _Ibid._ 9. + + 386 Clem. Alex. Stromat. iii. 9. + + 387 “Sensus, quae symbolice mulier est.”—Philo: Quaest. et Solut. i. 52. + “Generatio ut sapientum fert sententia, corruptionis est + principium.”—_Ibid._ 10. + + 388 Nicolas: Études sur les Evangiles apocryphes, pp. 128‐130. M. + Nicolas was the first to discover the intimate connection that + existed between the Gospel of the Egyptians and Philonian + philosophy. + + The relation in which Philo stood to Christian theology has not, as + yet, so far as I am aware, been thoroughly investigated. Dionysius + the Areopagite, the true father of Christian theosophy, derives his + ideas and terminology from Philo. Aquinas developed Dionysius, and + on the Summa of the Angel of the Schools Catholic theology has long + reposed. + + 389 Tert. De praescr. haeretica, c. 51. “Cerdon solum Lucae Evangelium, + nec tamen totum recipit.” + + 390 For an account of the doctrines of Marcion, the authorities are, The + Apologies of Justin Martyr; Tertullian’s treatise against Marcion, + i.‐v.; Irenaeus against Heresies, i. 28; Epiphanius on Heresies, + xlii. 1‐3; and a “Dialogus de recta in Deum fide,” printed with + Origen’s Works, in the edition of De la Rue, Paris, 1733, though not + earlier than the fourth century. + + 391 1 Cor. iv. 4. + + 392 Rom. v. 20. + + 393 Rom. vi. 5. + + 394 Rom. vii. 7. + + 395 Rom. viii. 2. + + 396 Rom. iii. 28. + + 397 Gal. iii. 23‐25. + + 398 Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10. + + 399 Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii. + + 400 Epiphan. Haeres. xlii. 11. + + 401 Iren. adv. Haeres. iii. 11. + + 402 “Contraria quaeque sententiae emit, competentia autem sententiae + reservarit.”—Tertul. adv. Marcion, iv. 6. + + 403 Epiphan. Haeres. xlvii. 9‐12. + + 404 “Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis + affirmo adulteratum, Marcion meum. Quis inter nos + disceptabit?”—Tert. adv. Marcion, iv. 4. + + 405 Not St. John’s Gospel; that is unique; a biography by an eye‐ + witness, not a composition of distinct notices. + + 406 2 Cor. ii. 17, and iv. 2. + + 407 Matt. v. 17, 18. + + 408 Luke xvi. 16. + + 409 Tert.: “Transeat coelum et terra citius quam unus apex verborum + Domini;” but Tertullian is not quoting directly, so that the words + may have been, and probably were, τῶν λόγων μου, not τῶν λόγων τοῦ + θεοῦ. + + 410 Euseb. Hist. Eccl. vi. 12; Theod. Fabul. haeret. ii. 2. + + 411 Epiphan. Ancor. 31. + + 412 Hieron. adv. Pelag. ii. + + 413 Hilar. De Trinit. x. + + 414 “Christus Jesus in evangelio tuo meus est.” + + 415 See note 4 on p. 240. + + 416 As xix. 10 “Filius hominis venit, salvum facere quod perfit ... + elisa est sententia haereticorum negantium _carnis_ + salutem;—pollicebatur (Jesus) _totius_ hominis salutem.” + + 417 Sch. 4. ἐν αὐτοῖς for μετ᾽ αὐπῶν. Sch. 1, ὑμῖν for αὐτοῖς. Sch. 26, + κλῆσιν for κρίσιν. Sch. 34, πάτερ for πάτερ ὑμῶν, &c. + + 418 Marcion called his Gospel “The Gospel,” as the only one he knew and + recognized, or “The Gospel of the Lord.” + + 419 The division into chapters is, of course, arbitrary. + + 420 Ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, + ἡγεμονεύοντος (St. Luke, ἐπιτροπεύοντος), Ποντίου Πιλάτου τῆς + Ἰουδαίας, κατῆλθεν ὁ Ἰησοῦς εἰς Καπερναούμ, πόλιν τῆς Γαλιλαίας, καὶ + εὐθέως τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκε (St. Luke, + καὶ διδάσκων αὐτοὺς ἐν τοῖς σάββασιν). + + 421 Ναζαρηνέ omitted. + + 422 St. Luke iv. 37 omitted here, and inserted after iv. 39. + + 423 Luke iv. 15 inserted here. + + 424 οὗ ἦν τεθραμμένος omitted. + + 425 ἀνέστη ἀναγνῶσαι omitted, and Luke iv. 17‐20. + + 426 καὶ ἤρξατο κηρύσσειν αὐτοῖς. St. Luke has, Ἤρξατο δὲ λέγειν πρὸς + αὐτούς, ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. + + 427 The rest of the verse (22) omitted. + + 428 ἐν τῇ πατρίδι σου omitted. + + 429 ἐν τῷ Ἰσραήλ after ἐπὶ Ἐλισσαίου τοῦ προφήτου. + + 430 ἐπορεύετο εἰς Καπερναούμ. St. Luke has, ἐπορεύετο καὶ κατῆλθεν εἰς + Καπερναούμ. + + 431 τίς μου ἡ μήτηρ καὶ οἱ ἀδελφοί. + + 432 Εὐχαριστῶ καὶ ἐξομολογοῦμαί σοι, κύριε τοῦ οὐρανοῦ, ὅτι ἅτινα ἦν + κρυπτὰ σοφοῖς καὶ συνετοῖς ἀπεκάλυψας, &c. St. Luke has, + ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι + ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας, &c. + + 433 οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς, οὐδε τὸν υἱόν τις γινώσκει εἰ + μὴ ὁ πατήρ, καὶ ῷ ἂν ὁ υἱός ἀποκαλύψη. + + 434 In some of the most ancient codices of St. Luke, “which art in + heaven” is not found. Πάτερ, ἐλθέτω πρὸς ἡμᾶς τὸ ἅγιον πνεῦμά σου. + + 435 κλῆσιν instead of κρίσιν. + + 436 ὑμῶν omitted. + + 437 τῇ ἑσπερινῇ φυλακῇ, for ἐν τῇ δευτέρᾳ φυλακῇ καὶ ἐν τῇ τρίτῃ φυλακῇ. + + 438 πάντας τοὺς δικαίους. + + 439 ἐκβαλλομένους καὶ κρατουμένους ἔξω. + + 440 ἐμόν for ὑμέτερον. + + 441 ἢ τῶν λόγων μου μίαν κεραίαν πεσεῖν. + + 442 Some codices of St. Luke have, λίθος μυλικὸς; others, μύλος ὀνικός. + + 443 Ἀπέστειλεν αὐτοὺς λέγων. + + 444 μὴ ὁ ἀλλογενὴς ουτος omitted; the previous question, Οὐχ εὑρέθησαν + κ.τ.λ., made positive; and Luke iv. 27 inserted. + + 445 Μή με λέγε ἀγαθόν, εἷς ἐστιν ἀγαθός, ὁ πατήρ. + + 446 ὑπὸ τοῦ Θεοῦ inserted. + + 447 Καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας after διαστρέφοντα τὸ + ἔθνος, and καὶ ἀναστρέφοντα τὰς γυναῖκας καὶ τὰ τέκνα after φόρους + μὴ δοῦναι. + + 448 ἐν τῷ παραδείσῳ omitted. Possibly the whole verse was omitted. + + 449 οἷς ἐλάλησεν ὑμῖν, instead of ἐλάλησαν οἱ προφῆται. Volckmar thinks + that in v. 19, “of Nazareth” was omitted, but neither St. Epiphanius + nor Tertullian say so. + + 450 Tert. adv. Marcion, iv. 2. “Marcion evangelio scilicet suo nullum + adscribit nomen.” + + 451 Ἕν ἐστι τὸ εὐαγγέλιον, ὃ ὁ Χριστὸς ἔγραψεν. + + 452 Rom. i. 16, xv. 19, 29; 1 Cor. ix. 12, 18; 2 Cor. iv. 4, ix. 13; + Gal. i. 7. + + 453 Rom. i. 9. + + 454 Rom. i. 1, xv. 16; 1 Thess. ii. 2, 9; 1 Tim. i. 11. + + 455 Volckmar: Das Evangelium Marcions; Leipzig, 1852, p. 54. + + 456 Luke ii. 19, 51. + + 457 Luke i. 66. + + 458 John xix. 26. + + 459 This was some time prior to the composition of St. John’s Gospel. + The first two chapters of St. Luke’s Gospel were written apparently + by the same hand which wrote the rest. Similarities, identity of + expression, almost prove this. Compare i. 10 and ii. 13 with viii. + 37, ix. 37, xxiii. 1; also i. 10 with xiv. 17, xxii. 14; i. 20 with + xxii. 27, and i. 20 with xii. 3, xix. 44; i. 22 with xxiv. 23; i. 44 + with vii. 1, ix. 44; also i. 45 with x. 23, xi. 27, 28; also i. 48 + with ix. 38; i. 66 with ix. 44; i. 80 with ix. 51; ii. 6 with iv. 2; + ii. 9 with xxiv. 4; ii. 10 with v. 10; ii. 14 with xix. 18; ii. 20 + with xix. 37; ii. 25 with xxiii. 50; ii. 26. with ix. 20. + + 460 The descent of the Holy Ghost in bodily shape explains why in iv. 1 + he is said to have been full of the Holy Ghost. I suspect the + narrative of the unction occurred here. This was removed to cut off + occasion to Docetic error, and the gap was clumsily filled with an + useless genealogy. + + 461 Ναζωραῖος for Ναζαρηνός omitted. + + 462 Tertul. adv. Marcion, iv. c. 25, “ut doctor de ea vita videatur + consuluisse quae in lege promittitur longaeva.” + + 463 ὅταν ὄψησθε πάντας τοὺς δικαίους ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, ὑμᾶς δὲ + ἐκβαλλομένους καὶ κρατουμένους ἔξω.—Epiph. Schol. 40; Tertul. c. 30. + + 464 Luke xiii. 25‐30. + + 465 Matt. vii. 13. + + 466 Hist. of the Christian Religion, tr. Bohn, ii. p. 131. + + 467 παρέκοψε τό: λέγετε, ἀχρεῖοι δοῦλοί ἐσμεν: ὃ ὠφείλομεν ποιῆσαι + πεποιήκαμεν, Sch. 47. + + 468 Baur calls it an “ungeschickte Zusatz.” + + 469 The Gospel is printed in Thilo’s Codex Apocryph. Novi Testamenti, + Lips. 1832, T.I. pp. 401‐486. For critical examinations of it see + Ritschl: Das Evangelium Marcions und das Kanonische Ev. Lucas, + Tübingen, 1846. Baur: Kritische Untersuchungen über die Kanonischen + Evangelien, Tübingen, 1847, p. 393 sq. Gratz: Krit. Untersuchungen + über Marcions Evangelium, Tübing. 1818. Volckmar: Das Evangelium + Marcions, Leipz. 1852. Nicolas: Etudes sur les Evangiles Apocryphes, + Paris, 1866, pp. 147‐160. + + 470 Luke iv. 18. + + 471 Luke iv. 28; compare vi. 13 with Matt. x. and Luke x. 1‐16, vii. + 36‐50, x. 38‐42, xvii. 7‐10, xvii. 11‐19, x. 30‐37, xv. 11‐32; Luke + xiii. 25‐30, compared with Matt. vii. 13; Luke vii. 50, viii. 48, + xviii. 42, &c. + + 472 He died about A.D. 160. + + 473 Clem. Alex. Strom. vi. + + 474 Epiphan. Haeres. xxx. 3‐7. + + 475 Strom. iv. + + 476 Tertul. De Præscrip. 49. + + 477 Tertul. De Praescrip. 38. + + 478 Iren. Adv. Haeres. i. 20. + + 479 _Ibid._ iii. 11. + + 480 “Suum praeter haec nostra.”—Tertull. de Praescrip. 49. + + 481 Epiphan. Haeres. xxxiv. 1; Iren. Haer. i. 9. + + 482 Iren. i. 26. + + 483 Wright: Syriac Apocrypha, Lond. 1865, pp. 8‐10. + + 484 Tischendorf: Codex Apocr. N. T.; Evang. Thom. i. c. 6, 14. + + 485 _Ibid._ ii. c. 7; Latin Evang. Thom. iii. c. 6, 12. + + 486 Pseud. Matt. c. 31. + + 487 Epiph. Hæres. xxvi. 3. + + 488 The second passage and its meaning are: Εἶδον δένδρον φέρον δώδεκα + καρποὺς τοῦ ἐνιαυτοῦ, καὶ εἶπέ μοι; τοῦτό ἐστι τὸ ξύλον τῆς ζωῆς, ὃ + αὐτοῖ ἀλληγορούσιν εἰς τὴν κατὰ μῆνα γινομένην γυναικείαν ῥύσιν. + Μισγόμενοι δὲ μετ᾽ ἀλλήλων τεκνοποιΐαν ἀπαγορεύουσιν. οὐ γὰρ εἰς τὸ + τεκνοποιῆσαι παρ᾽ αὐτοῖς ἡ φθορὰ ἐσπούδασται, ἀλλ᾽ ἡδονῆς + χάριν.—Epiph. Haeres. xxvi. 5. + + 489 Epiphan. Haeres. xxvi. 2. He says, moreover: οὐκ αἰσχυνόμενοι αὐτοῖς + τοῖς ῥήμασι τὰ τῆς πορνείας διηγεῖσθαι πάλιν ἐρωτικὰ τῆς κύπριδος + ποιητούματα. + + 490 Iren. Haeres. i. 35. + + 491 Nicolas: Etudes sur les Evangiles Apocryphes, p. 168. + + 492 Baur: Die Christliche Gnosis, p. 193. + + 493 ἐν ἀποκρύφοις ἀναγινώσκοντες.—Haeres. xxvi. 5. + + 494 Euseb. Hist. Eccl. ii. 1. + + 495 Acts viii. 5, 13, 27‐39, xxi. 8. + + 496 Acts xxi. 8. + + 497 Epiphan. Haeres. xxvi. 13. + + 498 Jalkut Rubeni, fol. 107. See my “Legends of Old Testament + Characters,” II. pp. 108, 109. + + 499 2 Cor. xii. 2. + + 500 The cuneiform text in Lenormant, Textes cuneiformes inédits, No. 30. + The translation in Lenormant: Les premières civilizations, 1. pp. + 87‐89. + + 501 Clem. Alex. Stromata, i. f. 304; iii. f. 438; vii. f. 722. + + 502 Rom. vii. 17. + + 503 Iren. Haeres. i. 25. + + 504 Compare Rom. iii. 20. Epiphanes died at the age of seventeen. + Epiphan. Haeres. xxxii. 3. + + 505 Epiphan. xxxii. 4. + + 506 Clem. Strom. iii. fol. 526. + + 507 It is instructive to mark how the enunciation of the same principles + led to the same results after the lapse of twelve centuries. The + proclamation of free grace, emancipation from the Law, justification + by faith only, in the sixteenth century quickened into being + heresies which had lain dead through long ages. Bishop Barlow, the + Anglican Reformer, and one of the compilers of our Prayer‐book, thus + describes the results of the enunciation of these doctrines in + Germany and Switzerland, results of which he was an eye‐witness: + “There be some which hold opinion that all devils and damned souls + shall be saved at the day of doom. Some of them persuade themselves + that _the serpent which deceived Eve was Christ_. Some of them grant + to every man and woman two souls. Some affirm lechery to be no sin, + and that one may use another man’s wife without offence. Some take + upon them to be soothsayers and prophets of wonderful things to + come, and have prophesied the day of judgment to be at hand, some + within three months, some within one month, some within six days. + Some of them, both men and women, at their congregations for a + mystery show themselves naked, affirming that they be in the state + of innocence. Also, some hold that no man ought to be punished or + suffer execution for any crime or trespass, be it ever so horrible” + (A Dyalogue describing the orygynall ground of these Lutheran + faccyons, 1531). We are in presence once more of Marcosians, + Ophites, Carpocratians. Had these sects lingered on through twelve + centuries? Possibly only; but it is clear that the dissemination of + the same doctrines caused the production of these obscene sects by + inevitable logical necessity, whether an historical filiation be + established or not. + + 508 Matt. xvi. 21, 22; Mark vii. 31. + + 509 Ideas reproduce themselves singularly. There is an essay by De + Quincy advocating the same view of the character and purpose of + Judas. + + 510 Epiphan. Haeres. xxxviii. 1. + + 511 Iren. Adv. Haeres. i. 31. + + 512 Etudes, p. 176. + + 513 Epiphan. Haeres. xxxviii. 2. + + 514 2 Cor. xii. 4. + + 515 Reprinted in the Journal of Sacred Literature and Biblical Record, + p. 372. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK LOST AND HOSTILE GOSPELS*** + + + +CREDITS + + +May 8, 2014 + + Project Gutenberg TEI edition 1 + Produced by David King, and the Online Distributed + Proofreading Team at <http://www.pgdp.net/>. + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 45620‐0.txt or 45620‐0.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/4/5/6/2/45620/ + + +Updated editions will replace the previous one — the old editions will be +renamed. + +Creating the works from print editions not protected by U.S. copyright law +means that no one owns a United States copyright in these works, so the +Foundation (and you!) can copy and distribute it in the United States +without permission and without paying copyright royalties. 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\ No newline at end of file diff --git a/45620-0.zip b/45620-0.zip Binary files differnew file mode 100644 index 0000000..55e1b8c --- /dev/null +++ b/45620-0.zip diff --git a/45620-8.txt b/45620-8.txt new file mode 100644 index 0000000..0a5c90f --- /dev/null +++ b/45620-8.txt @@ -0,0 +1,11651 @@ +The Project Gutenberg EBook of Lost and Hostile Gospels by Sabine Baring- +Gould + + + +This ebook is for the use of anyone anywhere in the United States and most +other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +http://www.gutenberg.org/license. If you are not located in the United +States, you'll have to check the laws of the country where you are located +before using this ebook. + + + +Title: Lost and Hostile Gospels + +Author: Sabine Baring-Gould + +Release Date: May 8, 2014 [Ebook #45620] + +Language: English + +Character set encoding: ISO 8859-1 + + +***START OF THE PROJECT GUTENBERG EBOOK LOST AND HOSTILE GOSPELS*** + + + + + + The Lost and Hostile Gospels + + An Essay + + On the Toledoth Jeschu, and the Petrine and Pauline Gospels of the First + Three Centuries of Which Fragments Remain. + + By + + Rev. S. Baring-Gould, M.A. + +Author of "The Origin and Development of Religious Belief," "Legendary +Lives of the Old Testament Characters." Etc. + + Williams and Norgate + + London, Edinburgh + + 1874 + + + + + +CONTENTS + + +Preface. +Part I. The Jewish Anti-Gospels. + I. The Silence Of Josephus. + II. The Cause Of The Silence Of Josephus. + III. The Jew Of Celsus. + IV. The Talmud. + V. The Counter-Gospels. + VI. The First Toledoth Jeschu. + VII. The Second Toledoth Jeschu. +Part II. The Lost Petrine Gospels. + I. The Gospel Of The Hebrews. + 1. The Fragments extant. + 2. Doubtful Fragments. + 3. The Origin of the Gospel of the Hebrews. + II. The Clementine Gospel. + III. The Gospel Of St. Peter. + IV. The Gospel Of The Egyptians. +Part III. The Lost Pauline Gospels. + I. The Gospel Of The Lord. + II. The Gospel Of Truth. + III. The Gospel Of Eve. + IV. The Gospel Of Perfection. + V. The Gospel Of St. Philip. + VI. The Gospel Of Judas. +Footnotes + + + + + + + [Cover Art] + +[Transcriber's Note: The above cover image was produced by the submitter +at Distributed Proofreaders, and is being placed into the public domain.] + + + + + +PREFACE. + + +It is advisable, if not necessary, for me, by way of preface, to explain +certain topics treated of in this book, which do not come under its title, +and which, at first thought, may be taken to have but a remote connection +with the ostensible subject of this treatise. These are: + +1. The outbreak of Antinomianism which disfigured and distressed primitive +Christianity. + +2. The opposition of the Nazarene Church to St. Paul. + +3. The structure and composition of the Synoptical Gospels. + +The consideration of these curious and important topics has forced its way +into these pages; for the first two throw great light on the history of +those Gospels which have disappeared, and which it is not possible to +reconstruct without a knowledge of the religious parties to which they +belonged. And these parties were determined by the fundamental question of +Law or No-law, as represented by the Petrine and ultra-Pauline Christians. +And the third of these topics necessarily bound up with the consideration +of the structure and origin of the Lost Gospels, as the reader will see if +he cares to follow me in the critical examination of their extant +fragments. + +Upon each of these points a few preliminary words will not, I hope, come +amiss, and may prevent misunderstanding. + +1. The history of the Church, as the history of nations, is not to be read +with prejudiced eyes, with penknife in hand to erase facts which fight +against foregone conclusions. + +English Churchmen have long gazed with love on the Primitive Church as the +ideal of Christian perfection, the Eden wherein the first fathers of their +faith walked blameless before God, and passionless towards each other. To +doubt, to dissipate in any way this pleasant dream, may shock and pain +certain gentle spirits. Alas! the fruit of the tree of {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}, if it opens +the eyes, saddens also and shames the heart. + +History, whether sacred or profane, hides her teaching from those who +study her through coloured glasses. She only reveals truth to those who +look through the cold clear medium of passionless inquiry, who seek the +Truth without determining first the masquerade in which alone they will +receive it. + +It exhibits a strange, a sad want of faith in Truth thus to constrain +history to turn out facts according to order, to squeeze it through the +sieve of prejudice. And what indeed is Truth in history but the voice of +God instructing the world through the vices, follies, errors of the past? + +A calm, patient spirit of inquiry is an attitude of the modern mind alone. +To this mind History has made strange disclosures which she kept locked up +through former ages. The world of Nature lay before the men of the past, +but they could not, would not read it, save from left to right, or right +to left, as their prejudices ran. The wise and learned had to cast aside +their formulae, and sit meekly at the feet of Nature, as little children, +before they learned her laws. Nor will History submit to hectoring. Only +now is she unfolding the hidden truth in her ancient scrolls. + +It is too late to go back to conclusions of an uncritical age, though it +was that of our fathers; the time for denying the facts revealed by +careful criticism is passed away as truly as is the time for explaining +the shadows in the moon by the story of the Sabbath-breaker and his faggot +of sticks. + +And criticism has put a lens to our eyes, and disclosed to us on the +shining, remote face of primitive Christianity rents and craters undreamt +of in our old simplicity. + +That there was, in the breast of the new-born Church, an element of +antinomianism, not latent, but in virulent activity, is a fact as capable +of demonstration as any conclusion in a science which is not exact. + +In the apostolic canonical writings we see the beginning of the trouble; +the texture of the Gospels is tinged by it; the Epistles of Paul on one +side, of Jude and Peter on the other, show it in energetic operation; +ecclesiastical history reveals it in full flagrance a century later. + +Whence came the spark? what material ignited? These are questions that +must be answered. We cannot point to the blaze in the sub-apostolic age, +and protest that it was an instantaneous combustion, with no smouldering +train leading up to it,--to the rank crop of weeds, and argue that they +sprang from no seed. We shall have to look up the stream to the fountains +whence the flood was poured. + +The existence of antinomianism in the Churches of Greece and Asia Minor, +synchronizing with their foundation, transpires from the Epistles of St. +Paul. It was an open sore in the life-time of the Twelve; it was a sorrow +weighing daily on the great soul of the Apostle of the Gentiles. It called +forth the indignant thunder of Jude and Peter, and the awful denunciations +in the charges to the Seven Churches. + +The apocryphal literature of the sub-apostolic period carries on the sad +story. Under St. John's presiding care, the gross scandals which defiled +Gentile Christianity were purged out, and antinomian Christianity deserted +Asia Minor for Alexandria. There it made head again, as revealed to us by +the controversialists of the third century. And there it disappeared for a +while. + +Yet the disease was never eradicated. Its poison still lurked in the veins +of the Church, and again and again throughout the Middle Ages heretics +emerged fitfully, true successors of Nicolas, Cerdo, Marcion and +Valentine, shaking off the trammels of the moral law, and seeking +justification through mystic exaltation or spiritual emotion. The Papacy +trod down these ugly heretics with ruthless heel. But at the Reformation, +when the restraint was removed, the disease broke forth in a multitude of +obscene sects spotting the fair face of Protestantism. + +Nor has the virus exhausted itself. Its baleful workings, if indistinct, +are still present and threatening. + +But how comes it that Christianity has thus its dark shadow constantly +haunting it? The cause is to be sought in the constitution of man. Man, +moving in his little orbit, has ever a face turned away from the earth and +all that is material, looking out into infinity,--a dark, unknown side, +about whose complexion we may speculate, but which we can never map. It is +a face which must ever remain mysterious, and ever radiate into mystery. +As the eye and ear are bundles of nerves through which the inner man goes +out into, and receives impressions from, the material world, so is the +soul a marvellous tissue of fibres through which man is placed _en +rapport_ with the spiritual world, God and infinity. It is the existence +of this face, these fibres--take which simile you like--which has +constituted mystics in every age all over the world: Schamans in frozen +Siberia, Fakirs in burning India, absorbed Buddhists, ecstatic Saints, +Essenes, Witches, Anchorites, Swedenborgians, modern Spiritualists. + +Man, double-faced by nature, is placed by Revelation under a sharp, +precise external rule, controlling his actions and his thoughts. + +To this rule spirit and body are summoned to do homage. But the spirit has +an inherent tendency towards the unlimited, by virtue of its nature, which +places it on the confines of the infinite. Consequently it is never easy +under a rule which is imposed on it conjointly with the body; it strains +after emancipation, strives to assert its independence of what is +external, and to establish its claim to obey only the movements in the +spiritual world. It throbs sympathetically with the auroral flashes in +that realm of mystery, like the flake of gold-leaf in the magnetometer. + +To be bound to the body, subjected to its laws, is degrading; to be +unbounded, unconditioned, is its aspiration and supreme felicity. + +Thus the incessant effort of the spirit is to establish its law in the +inner world of feeling, and remove it from the material world without. + +Moreover, inasmuch as the spirit melts into the infinite, cut off from it +by no sharply-defined line, it is disposed to regard itself as a part of +God, a creek of the great Ocean of Divinity, and to suppose that all its +emotions are the pulsations of the tide in the all-embracing Spirit. It +loses the consciousness of its individuality; it deifies itself. + +A Suffee fable representing God and the human soul illustrates this well. +"One knocked at the Beloved's door, and a voice from within cried, 'Who is +there?' Then the soul answered, 'It is I.' And the voice of God said, +'This house will not hold me and thee.' So the door remained shut. Then +the soul went away into a wilderness, and after long fasting and prayer it +returned, and knocked once again at the door. And again the voice demanded +'Who is there?' Then he said, 'It is THOU,' and at once the door opened to +him." + +Thus the mystic always regards his unregulated wishes as divine +revelations, his random impulses as heavenly inspirations. He has no law +but his own will; and therefore, in mysticism, there, is no curb against +the grossest licence. + +The existence of that evil which, knowing the constitution of man, we +should expect to find prevalent in mysticism, the experience of all ages +has shown following, dogging its steps inevitably. So slight is the film +that separates religious from sensual passion, that uncontrolled spiritual +fervour roars readily into a blaze of licentiousness. + +It is this which makes revivalism of every description so dangerous. It is +a two-edged weapon that cuts the hand which holds it. + +Yet the spiritual, religious element in man is that which is most +beautiful and pure, when passionless. It is like those placid tarns, +crystal clear and icy cold, in Auvergne and the Eifel, which lie in the +sleeping vents of old volcanoes. We love to linger by them, yet never with +security, for we know that a throb, a shock, may at any moment convert +them into boiling geysirs or raging craters. + +So well is this fact known in the Roman Church, that a mystic is +inexorably shut up in a convent, or cast out as a heretic. + +The more spiritual a religion is, the more apt it is to lurch and let in a +rush of immorality; for its tendency is to substitute an internal for the +external law, and the internal impulse is too often a hidden jog from the +carnal appetite. In a highly spiritual religion, a written revelation is +supplemented or superseded by one which is within. + +This was eminently the case with the Anabaptists of the sixteenth century. +When plied with texts by the Lutheran divines, they coldly answered that +they walked not after the letter, but after the spirit; that to those who +are in Christ Jesus, there is an inner illumination directing their +conduct, before which that which is without grew pale and waned. The +horrible licence into which this internal light plunged them is matter of +history. + +One lesson history enforces inexorably--that there lies a danger to morals +in placing reliance on the spirit as an independent guide. + +The spirit has its proper function and its true security; its function, +the perception of the infinite, the divine; its security, the observance +of the marriage-tie which binds it to the body. + +God has joined body and spirit in sacred wedlock, and subjected both to a +revealed external law; in the maintenance of this union, and submission to +this law, man's safety lies. The spirit supreme, the body a bond-maid, is +no marriage; it is a concubinage, bringing with it a train of attendant +evils. + +Man stands, so to speak, at the bisection of two circles, the material and +the spiritual, in each of which he has a part, and to the centres of each +of which he feels a gravitation. Absorption in either realm is fatal to +the well-being of the entire man. + +And this leads us to the consideration of the marvellous aptitude to human +nature of the Incarnation, welding together into indissoluble union spirit +and matter, the infinite and the finite. The religion which flows from +that source cannot dissociate soul from body. Its law is the marriage of +that which is spiritual to that which is material; the soul cannot shake +off the responsibilities of the body; everything spiritual is clothed, and +every material object is a sacrament conveying a ray of divinity. + +There can be no evasion, no abrasion and rupture of the tie by either +party, without lesion of the chain which binds to the Incarnation; and it +is a fact worthy of note, that mysticism has always a tendency to obscure +this fundamental dogma, and that the immoral sects of ancient times and of +the present day hang loosely by, or openly deny, this great verity. + +St. Paul had a natural bias towards mysticism. His trances and revelations +betoken a nature branching out into the spiritual realm; and throughout +his letters we see the inevitable consequence--a struggle to displace the +centre of obedience, to transfer it from without and enthrone it within, +to make the internal revelation the governing principle of action, in the +room of submission to an external law. + +But, like St. Theresa, who never relinquished her common sense whilst +yielding up her spirit to the most incoherent raptures; like Mohammad, +who, however he might soar in ecstasy above the moon, never lost sight of +the principles which would ensure a very material success; like Ignatius +Loyola, who, in the midst of fantastic visions, elaborated a system of +government full of the maturest judgment,--so St. Paul never surrendered +himself unconditionally to the promptings of his spirit. Like the angel of +the Apocalypse, if he stood with one foot in the vague sea, he kept the +other on the solid land. + +That thorn in the flesh, whose presence he deplored, kept him from +forgetting the body and its obligations; the moral disorders breaking out +wherever he preached his gospel, warned him in time not to relax too far +the restraint imposed by the law without. As the revolt of the Anabaptists +checked Luther, so did the excesses of the Gentile Christians arrest Paul. +Both saw and obeyed the warning finger of Providence signalling a retreat. + +Divinely inspired St. Paul was. But inspiration never obscures and +obliterates human characteristics. It directs and utilizes them for its +own purpose, leaving free margin beyond that purpose for the exercise of +individual proclivities uncontrolled. + +Paul's natural tendency is unmistakable; and we may see evidence of divine +guidance in the fact of his having refused to give the rein to his natural +propensities, and of being prepared to turn all his energies to the +repairing of those dykes against the ocean which in a moment of impatience +he had set his hand to tear down. + +As Socrates was by nature prone to become the most vicious of men, so was +Paul naturally disposed to become the most dangerous of heresiarchs. But +the moral sense of Socrates mastered his passions and converted him into a +philosopher; and the guiding spirit of God made of Paul the mystic an +apostle of righteousness. + +Christianity, as the religion of the Incarnation, has its external form +and its internal spirit, and it is impossible to dissociate one from the +other without peril. Mere formalism and naked spirituality are alike and +equally pernicious. Formalism, the resolution of religion into ceremonial +acts only, void of spirit, is like the octopus, lacing its thousand +filaments about the soul and drawing it into the abyss; and mysticism, +pure spirituality, like the magnet mountain in Sinbad's voyage, draws the +nails out of the vessel--the rivets of moral law--and the Christian +character goes to pieces. + +The history of the Church is the history of her leaning first towards one +side, then towards the other, of advance amid perpetual recoils from +either peril. + +2. The alarm caused in Jerusalem amidst the elder apostles and the +Nazarene Church at the immorality which disfigured Pauline Christianity, +was not the only cause of the mistrust wherewith they viewed him and his +teaching. Other causes existed which I have not touched on in my text, +lest I should distract attention from the main points of my argument, but +they are deserving of notice here. + +And the first of these was the intense prejudice which existed among the +Jews of Palestine against Greek modes of thought, manners, culture, even +against the Greek language. + +The second was the jealousy with which the Palestinian Jews regarded the +Alexandrine Jews, their mode of interpreting Scripture, and their system +of theology. + +St. Paul, an accomplished Greek scholar, brought up at Tarsus amidst +Hellenistic Jews, adopted the theology and exegesis in vogue at +Alexandria, and on both these accounts excited the suspicion and dislike +of the national party at Jerusalem. The Nazarenes were imbued with the +prejudices they had acquired in their childhood, in the midst of which +they had grown up, and they could not but regard Paul with alarm when he +turned without disguise to the Greeks, and introduced into the Church the +theological system and scriptural interpretations of a Jewish community +they had always regarded as of questionable orthodoxy. + +First let us consider the causes which contributed to the creation of the +prejudice against the Hellenizers. Judaea had served as the battle-field +of the Greek kings of Egypt and Syria. Whether Judaea fell under the +dominion of Syria or Egypt it mattered not; Ptolemies and Seleucides alike +were intolerable oppressors. But it was especially the latter who excited +to its last exasperation the fanaticism of the Jews, and called forth in +their breasts an ineffaceable antipathy towards everything that was Greek. + +The temple was pillaged by them, the sanctuary was violated, the high- +priesthood degraded. Antiochus Epiphanes entertained the audacious design +of completely overthrowing the religion of the Jews, of forcibly +Hellenizing them. For this purpose he forbade the celebration of the +Sabbaths and feasts, drenched the sanctuary with blood to pollute it, the +sacrifices were not permitted, circumcision was made illegal. The +sufferings of the Jews, driven into deserts and remote hiding-places in +the mountains, are described in the first book of the Maccabees. + +Yet there was a party disposed to acquiesce in this attempt at changing +the whole current of their nation's life, ready to undo the work of Ezra, +break with their past, and fling themselves into the tide of Greek +civilization and philosophic thought. These men set up a gymnasium in +Jerusalem, Graecised their names, openly scoffed at the Law, ignored the +Sabbath, and neglected circumcision.(1) At the head of this party stood +the high-priests Jason and Menelaus. The author of the first book of the +Maccabees styles these conformists to the state policy, "evil men, +seducing many to despise the Law." Josephus designates them as "wicked" +and "impious."(2) + +The memory of the miseries endured in the persecution of Antiochus did not +fade out of the Jewish mind, neither did the party disappear which was +disposed to symbolize with Greek culture, and was opposed to Jewish +prejudice. Nor did the abhorrence in which it was held lose its intensity. + +From the date of the Antiochian persecution, the names of "Greek" or +"friend of the Greeks" were used as synonymous with "traitor" and +"apostate." + +Seventy years before Christ, whilst Hyrcanus was besieging Aristobulus in +Jerusalem, the besiegers furnished the besieged daily with lambs for the +sacrifice. An old Jew, belonging to the anti-national party, warned +Hyrcanus that as long as the city was supplied with animals for the altar, +so long it would hold out. On the morrow, in place of a lamb, a pig was +flung over the walls. The earth shuddered at the impiety, and the heads of +the synagogue solemnly cursed from thenceforth whosoever of their nation +should for the future teach the Greek tongue to his sons.(3) Whether this +incident be true or not, it proves that a century after Antiochus +Epiphanes the Jews entertained a hatred of that Greek culture which they +regarded as a source of incredulity and impiety. + +The son of Duma asked his uncle Israel if, after having learned the whole +Law, he might not study the philosophy of the Greeks. " 'The Book of the +Law shall not depart out of thy mouth; but thou shalt meditate therein day +and night.' These are the words of God" (Josh. i. 8), said the old man; +"find me an hour which is neither day nor night, and in that study your +Greek philosophy."(4) + +Gamaliel, the teacher of St. Paul, was well versed in Greek literature; +that this caused uneasiness in his day is probable; and indeed the Gemara +labours to explain the fact of his knowledge of Greek, and apologizes for +it.(5) Consequently Saul, the disciple of Gamaliel, also a Greek scholar, +would be likely to incur the same suspicion, as one leaning away from +strict Judaism towards Gentile culture. + +The Jews of Palestine viewed the Alexandrine Jews with dislike, and +mistrusted the translation into Greek of their sacred books. They said it +was a day of sin and blasphemy when the version of the Septuagint was +made, equal only in wickedness to that on which their fathers had made the +golden calf.(6) + +The loudly-proclaimed intention of Paul to turn to the Gentiles, his +attitude of hostility towards the Law, the abrogation of the Sabbath and +substitution for it of the Lord's-day, his denunciation of circumcision, +his abandonment of his Jewish name for a Gentile one, led to his being +identified by the Jews of Palestine with the abhorred Hellenistic party; +and the Nazarene Christians shared to the full in the national prejudices. + +The Jews, at the time of the first spread of Christianity, were dispersed +over the whole world; and in Greece and Asia Minor occupied a quarter, and +exercised influence, in every town. The Seleucides had given the right of +citizenship to these Asiatic Jews, and had extended to them some sort of +protection. The close association of these Jews with Greeks necessarily +led to the adoption of some of their ideas. Since Ezra, the dominant +principle of the Palestinian and Babylonish rabbis had been to create a +"hedge of the Law," to constitute of the legal prescriptions a net lacing +those over whom it was cast with minute yet tough fibres, stifling +spontaneity. Whilst rabbinism was narrowing the Jewish horizon, Greek +philosophy was widening man's range of vision. The tendencies of Jewish +theology and Greek philosophy were radically opposed. The Alexandrine Jews +never submitted to be involved in the meshes of rabbinism. They produced a +school of thinkers, of whom Aristobulus was the first known exponent, and +Philo the last expression, which sought to combine Mosaism with Platonism, +to explain the Pentateuch as the foundation of a philosophic system +closely related to the highest and best theories of the Greeks. + +In the Holy Land, routine, the uniform repetition of prescribed forms, the +absence of all alien currents of thought, tended insensibly to transform +religion into formalism, and to identify it with the ceremonies which are +its exterior manifestation. + +In Egypt, on the other hand, the Alexandrine Jews, ambitious to give to +the Greeks an exalted idea of their religion, strove to bring into +prominence its great doctrines of the Unity of the Godhead, of Creation, +and Providence. All secondary points were allegorized or slurred over. As +Palestinian rabbinism became essentially ceremonial, Alexandrine Judaism +became essentially spiritual. The streams of life and thought in these +members of the same race were diametrically opposed. + +The Jews settled in Asia Minor, subjected to the same influences, actuated +by the same motives, as the Egyptian Jews, looked to Alexandria rather +than to Jerusalem or Babylon for guidance, and were consequently involved +in the same jealous dislike which fell on the Jews of Egypt.(7) + +There can be no doubt that St. Paul was acquainted with, and influenced +by, the views of the Alexandrine school. That he had read some of Philo's +works is more than probable. How much he drew from the writings of +Aristobulus the Peripatetic cannot be told, as none of the books of that +learned but eclectic Jew have been preserved.(8) + +In more than one point Paul departs from the traditional methods of the +Palestinian rabbis, to adopt those of the Alexandrines. The Jews of +Palestine did not admit the allegorical interpretation of Scripture. Paul, +on two occasions, follows the Hellenistic mode of allegorizing the sacred +text. On one of these occasions he uses an allegory of Philo, while +slightly varying its application.(9) + +The Palestinian Jews knew of no seven orders of angels; the classification +of the celestial hierarchy was adopted by Paul(10) from Philo and his +school. The identification of idols with demons(11) was also distinctively +Alexandrine. + +But what is far more remarkable is to find in Philo, born between thirty +and forty years before Christ, the key to most of Paul's theology,--the +doctrines of the all-sufficiency of faith, of the worthlessness of good +works, of the imputation of righteousness, of grace, mediation, atonement. + +But in Philo, these doctrines drift purposeless. Paul took them and +applied them to Christ, and at once they fell into their ranks and places. +What was in suspension in Philo, crystallized in Paul. What the Baptist +was to the Judaean Jews, that Philo was to the Hellenistic Jews; his +thoughts, his theories, were-- + + + "In the flecker'd dawning + The glitterance of Christ."(12) + + +The Fathers, perplexed at finding Pauline words, expressions, ideas, in +the writings of Philo, and unwilling to admit that Paul had derived them +from Philo, invented a myth that the Alexandrine Jew came to Rome and was +there converted to the Christian faith. Chronology and a critical +examination of the writings of the Jewish Plato have burst that +bubble.(13) + +The fact that Paul was deeply saturated with the philosophy of the +Alexandrine Jews has given rise also to two obstinate Christian +legends,--that Dionysius the Areopagite, author of the Celestial Hierarchy, +the Divine Names, &c., was the disciple of St. Paul, and that Seneca the +philosopher was also his convert and pupil. Dionysius took Philo's system +of the universe and emanations from the Godhead and Christianized them. +The influence of Philo on the system of Dionysius _saute aux yeux_, as the +French would say. And Dionysius protests, again and again, in his writings +that he learned his doctrine from St. Paul. + +From a very early age, the Fathers insisted on Seneca having been a +convert of St. Paul; they pointed out the striking analogies in their +writings, the similarity in their thoughts. How was this explicable unless +one had been the pupil of the other? But Seneca, we know, lived some time +in Alexandria with his uncle, Severus, prefect of Egypt; and at that time +the young Roman, there can be little question, became acquainted with the +writings of Philo.(14) + +Thus St. Paul, by adopting the mode of Biblical interpretation of a rival +school to that dominant in Judaea, by absorbing its philosophy, applying +it to the person of Christ and the moral governance of the Church, by +associating with Asiatic Jews, known to be infected with Greek philosophic +heresies, and by his open invocation to the Gentiles to come into and +share in all the plenitude of the privileges of the gospel, incurred the +suspicion, distrust, dislike of the believers in Jerusalem, who had grown +up in the midst of national prejudices which Paul shocked. + +3. It has been argued with much plausibility, that because certain of the +primitive Fathers were unacquainted with the four Gospels now accounted +Canonical, that therefore those Gospels are compositions subsequent to +their date, and that therefore also their authority as testimonies to the +acts and sayings of Jesus is sensibly weakened, if not wholly overthrown. +It is true that there were certain Fathers of the first two centuries who +were unacquainted with our Gospels, but the above conclusions drawn from +this fact are unsound. + +This treatise will, I hope, establish the fact that at the close of the +first century almost every Church had its own Gospel, with which alone it +was acquainted. But it does not follow that these Gospels were not as +trustworthy, as genuine records, as the four which we now alone recognize. + +It is possible, from what has been preserved of some of these lost +Gospels, to form an estimate of their scope and character. We find that +they bore a very close resemblance to the extant Synoptical Gospels, +though they were by no means identical with them. + +We find that they contained most of what exists in our three first +Evangels, in exactly the same words; but that some were fuller, others +less complete, than the accepted Synoptics. + +If we discover whole paragraphs absolutely identical in the Gospels of +Matthew, Mark, Luke, of the Hebrews, of the Clementines, of the Lord, it +goes far to prove that all the Evangelists drew upon a common fund. And if +we see that, though using the same material, they arranged it differently, +we are forced to the conclusion that this material they incorporated in +their biographies existed in _anecdota_, not in a consecutive narrative. + +Some, at least, of the Gospels were in existence at the close of the first +century; but the documents of which they were composed were then old and +accepted. + +And though it is indisputable that in the second century the Four had not +acquired that supremacy which brought about the disappearance of the other +Gospels, and were therefore not quoted by the Fathers in preference to +them, it is also certain that all the material out of which both the +extant and the lost Synoptics were composed was then in existence, and was +received in the Church as true and canonical. + +Admitting fully the force of modern Biblical criticism, I cannot admit all +its most sweeping conclusions, for they are often, I think, more sweeping +than just. + +The material out of which all the Synoptical Gospels, extant or, lost, +were composed, was in existence and in circulation in the Churches in the +first century. That material is--the sayings of Christ on various +occasions, and the incidents in his life. These sayings and doings of the +Lord, I see no reason to doubt, were written down from the mouths of +apostles and eye-witnesses, in order that the teaching and example of +Christ might be read to believers in every Church during the celebration +of the Eucharist. + +The early Church followed with remarkable fidelity the customs of the +Essenes, so faithfully that, as I have shown, Josephus mistook the +Nazarenes for members of the Essene sect; and in the third century +Eusebius was convinced that the Therapeutae, their Egyptian counterparts, +were actually primitive Christians.(15) + +The Essenes assembled on the Sabbath for a solemn feast, in white robes, +and, with faces turned to the East, sang antiphonal hymns, broke bread and +drank together of the cup of love. During this solemn celebration the +president read portions from the sacred Scriptures, and the exhortations +of the elders. At the Christian Eucharist the ceremonial was +identical;(16) Pliny's description of a Christian assembly might be a +paragraph from Josephus or Philo describing an Essene or Therapeutic +celebration. In place of the record of the wanderings of the Israelites +and the wars of their kings being read at their conventions, the president +read the journeys of the Lord, his discourses and miracles. + +No sooner was a Church founded by an apostle than there rose a demand for +this sort of instruction, and it was supplied by the jottings-down of +reminiscences of the Lord and his teaching, orally given by those who had +companied with him. + +Thus there sprang into existence an abundant crop of memorials of the +Lord, surrounded by every possible guarantee of their truth. And these +fragmentary records passed from one Church to another. The pious zeal of +an Antiochian community furnished with the memorials of Peter would borrow +of Jerusalem the memorials of James and Matthew. One of the traditions of +John found its way into the Hebrew Gospel--that of the visit of Nicodemus; +but it never came into the possession of the compiler of the first Gospel +or of St. Luke. + +After a while, each Church set to work to string the _anecdota_ it +possessed into a consecutive story, and thus the Synoptical Gospels came +into being. + +Of these, some were more complete than others, some were composed of more +unique material than the others. + +The second Gospel, if we may trust Papias, and I see no reason for +doubting his testimony, is the composition of Mark, the disciple of St. +Peter, and consists exclusively of the recollections of St. Peter. This +Gospel was not co-ordinated probably till late, till long after the +disjointed memorabilia were in circulation. It first circulated in Egypt; +but in at least one of the Petrine Churches--that of Rhossus--the +recollections of St. Peter had already been arranged in a consecutive +memoir, and, in A.D. 190, Serapion, Bishop of Antioch, found the Church of +Rhossus holding exclusively to this book as a Gospel of traditional +authority, received from the prince of the apostles. + +The Gospel of St. Matthew, on the other hand, is a diatessaron composed of +four independent collections of memorabilia. Its groundwork is a book by +Matthew the apostle, a collection of the discourses of the Lord. Whether +Matthew wrote also a collection of the acts of the Lord, or contributed +disconnected anecdotes of the Lord to Churches of his founding, and these +were woven in with his work on the Lord's discourses, is possible, but is +conjectural only. + +But what is clear is, that into the first Gospel was incorporated much, +not all, of the material used by Mark for the construction of his Gospel, +_viz._ the recollections of St. Peter. That the first evangelist did not +merely amplify the Mark Gospel appears from his arranging the order of his +anecdotes differently; that he did use the same "anecdota" is evidenced by +the fact of his using them often word for word. + +The Gospel of the Hebrews and the Gospel quoted in the Clementines were +composed in precisely the same manner, and of the same materials, but not +of all the same. + +That the Gospel of St. Matthew, as it stands, was the composition of that +apostle, cannot be seriously maintained; yet its authority as a record of +facts, not as a record of their chronological sequence, remains +undisturbed. + +The Gospel of St. Luke went, apparently, through two editions. After the +issue of his original Gospel, which, there is reason to believe, is that +adopted by Marcion, fresh material came into his hands, and he revised and +amplified his book. + +That this second edition was not the product of another hand, is shown by +the fact that characteristic expressions found in the original text occur +also in the additions. + +The Pauline character of the Luke Gospel has been frequently commented on. +It is curious to observe how much more pronounced this was in the first +edition. The third Gospel underwent revision under the influence of the +same wave of feeling which moved Luke to write the Christian Odyssey, the +Acts, nominally of the Apostles, really of St. Paul. With the imprisonment +of Paul the tide turned, and a reconciliatory movement set strongly in. +Into this the Apostle of Love threw himself, and he succeeded in directing +it. + +The Apostolic Church was a well-spring tumultuously gushing forth its +superabundance of living waters; there was a clashing of jets, a conflict +of ripples; but directly St. John gave to it its definite organization, +the flood rushed out between these banks, obedient to a common impulse, +the clashing forces produced a resultant, the conflicting ripples blended +into rhythmic waves, and the brook became a river, and the river became a +sea. + +The lost Gospels are no mere literary curiosity, the examination of them +no barren study. They furnish us with most precious information on the +manner in which all the Gospels were compiled; they enable us in several +instances to determine the correct reading in our canonical Matthew and +Luke; they even supply us with particulars to fill lacunae which exist, or +have been made, in our Synoptics. + +The poor stuff that has passed current too long among us as Biblical +criticism is altogether unworthy of English scholars and theologians. The +great shafts that have been driven into Christian antiquity, the mines +that have been opened by the patient labours of German students, have not +received sufficient attention at our hands. If some of our commentators +timorously venture to their mouths, it is only to shrink back again scared +at the gnomes their imagination pictures as haunting those recesses, or at +the abysses down which they may be precipitated, that they suppose lie +open in those passages. + +This spirit is neither courageous nor honest. God's truth is helped by no +man's ignorance. + +It may be that we are dazzled, bewildered by the light and rush of new +ideas exploding around us on every side; but, for all that, a cellar is no +safe retreat. The vault will crumble in and bury us. + +The new lights that break in on us are not always the lanterns of +burglars. + +S. BARING-GOULD. + +EAST MERSEA, COLCHESTER, +_November 2nd, 1874_. + + + + + +PART I. THE JEWISH ANTI-GOSPELS. + + + + +I. The Silence Of Josephus. + + +It is somewhat remarkable that no contemporary, or even early, account of +the life of our Lord exists, except from the pens of Christian writers. + +That we have none by Roman or Greek writers is not, perhaps, to be +wondered at; but it is singular that neither Philo, Josephus, nor Justus +of Tiberias, should have ever alluded to Christ or to primitive +Christianity. + +The cause of this silence we shall presently investigate. Its existence we +must first prove. + +Philo was born at Alexandria about twenty years before Christ. In the year +A.D. 40, he was sent by the Alexandrine Jews on a mission to Caligula, to +entreat the Emperor not to put in force his order that his statue should +be erected in the Temple of Jerusalem and in all the synagogues of the +Jews. + +Philo was a Pharisee. He travelled in Palestine, and speaks of the Essenes +he saw there; but he says not a word about Jesus Christ or his followers. +It is possible that he may have heard of the new sect, but he probably +concluded it was but insignificant, and consisted merely of the disciples, +poor and ignorant, of a Galilean Rabbi, whose doctrines he, perhaps, did +not stay to inquire into, and supposed that they did not differ +fundamentally from the traditional teaching of the rabbis of his day. + +Flavius Josephus was born A.D. 37--consequently only four years after the +death of our Lord--at Jerusalem. Till the age of twenty-nine, he lived in +Jerusalem, and had, therefore, plenty of opportunity of learning about +Christ and early Christianity. + +In A.D. 67, Josephus became governor of Galilee, on the occasion of the +Jewish insurrection against the Roman domination. After the fall of +Jerusalem he passed into the service of Titus, went to Rome, where he rose +to honour in the household of Vespasian and of Titus, A.D. 81. The year of +his death is not known. He was alive in A.D. 93, for his biography is +carried down to that date. + +Josephus wrote at Rome his "History of the Jewish War," in seven books, in +his own Aramaic language. This he finished in the year A.D. 75, and then +translated it into Greek. On the completion of this work he wrote his +"Jewish Antiquities," a history of the Jews in twenty books, from the +beginning of the world to the twelfth year of the reign of Nero, A.D. 66. +He completed this work in the year A.D. 93, concluding it with a biography +of himself. He also wrote a book against Apion on the antiquity of the +Jewish people. A book in praise of the Maccabees has been attributed to +him, but without justice. In the first of these works, the larger of the +two, the "History of the Jewish War," he treats of the very period when +our Lord lived, and in it he makes no mention of him. But in the shorter +work, the "Jewish Antiquities," in which he goes over briefly the same +period of time treated of at length in the other work, we find this +passage: + + + "At this time lived Jesus, a wise man [if indeed he ought to be + called a man]; for he performed wonderful works [he was a teacher + of men who received the truth with gladness]; and he drew to him + many Jews, and also many Greeks. [This was the Christ.] But when + Pilate, at the instigation of our chiefs, had condemned him to + crucifixion, they who had at first loved him did not cease; [for + he appeared to them on the third day again alive; for the divine + prophets had foretold this, together with many other wonderful + things concerning him], and even to this time the community of + Christians, called after him, continues to exist."(17) + + +That this passage is spurious has been almost universally acknowledged. +One may be, perhaps, accused of killing dead birds, if one again examines +and discredits the passage; but as the silence of Josephus on the subject +which we are treating is a point on which it will be necessary to insist, +we cannot omit as brief a discussion as possible of this celebrated +passage. + +The passage is first quoted by Eusebius (fl. A.D. 315) in two places,(18) +but it was unknown to Justin Martyr (fl. A.D. 140), Clement of Alexandria +(fl. A.D. 192), Tertullian (fl. A.D. 193), and Origen (fl. A.D. 230). Such +a testimony would certainly have been produced by Justin in his Apology, +or in his Controversy with Trypho the Jew, had it existed in the copies of +Josephus at his time. The silence of Origen is still more significant. +Celsus in his book against Christianity introduces a Jew. Origen attacks +the arguments of Celsus and his Jew. He could not have failed to quote the +words of Josephus, whose writings he knew, had the passage existed in the +genuine text.(19) + +Again, the paragraph interrupts the chain of ideas in the original text. +Before this passage comes an account of how Pilate, seeing there was a +want of pure drinking water in Jerusalem, conducted a stream into the city +from a spring 200 stadia distant, and ordered that the cost should be +defrayed out of the treasury of the Temple. This occasioned a riot. Pilate +disguised Roman soldiers as Jews, with swords under their cloaks, and sent +them among the rabble, with orders to arrest the ringleaders. + +This was done. The Jews finding themselves set upon by other Jews, fell +into confusion; one Jew attacked another, and the whole company of rioters +melted away. "And in this manner," says Josephus, "was this insurrection +suppressed." Then follows the paragraph about Jesus, beginning, "At this +time lived Jesus, a wise man, if indeed one ought to call him a man," &c. + +And the passage is immediately followed by, "About this time another +misfortune threw the Jews into disturbance; and in Rome an event happened +in the temple of Isis which produced great scandal." And then he tells an +indelicate story of religious deception which need not be repeated here. +The misfortune which befel the Jews was, as he afterwards relates, that +Tiberius drove them out of Rome. The reason of this was, he says, that a +noble Roman lady who had become a proselyte had sent gold and purple to +the temple at Jerusalem. But this reason is not sufficient. It is clear +from what precedes--a story of sacerdotal fraud--that there was some +connection between the incidents in the mind of Josephus. Probably the +Jews had been guilty of religious deceptions in Rome, and had made a +business of performing cures and expelling demons, with talismans and +incantations, and for this had obtained rich payment.(20) + +From the connection that exists between the passage about the "other +misfortune that befel the Jews" and the former one about the riot +suppressed by Pilate, it appears evident that the whole of the paragraph +concerning our Lord is an interpolation. + +That Josephus could not have written the passage as it stands, is clear +enough, for only a Christian would speak of Jesus in the terms employed. +Josephus was a Pharisee and a Jewish priest; he shows in all his writings +that he believes in Judaism. + +It has been suggested that Josephus may have written about Christ as in +the passage quoted, but that the portions within brackets are the +interpolations of a Christian copyist. But when these portions within +brackets are removed, the passage loses all its interest, and is a dry +statement utterly unlike the sort of notice Josephus would have been +likely to insert. He gives colour to his narratives, his incidents are +always sketched with vigour; this account would be meagre beside those of +the riot of the Jews and the rascality of the priests of Isis. Josephus +asserts, moreover, that in his time there were four sects among the +Jews--the Pharisees, the Sadducees, the Essenes, and the sect of Judas of +Gamala. He gives tolerably copious particulars about these sects and their +teachings, but of the Christian sect he says not a word. Had he wished to +write about it, he would have given full details, likely to interest his +readers, and not have dismissed the subject in a couple of lines. + +It was perhaps felt by the early Christians that the silence of +Josephus--so famous an historian, and a Jew--on the life, miracles and death +of the Founder of Christianity, was extremely inconvenient; the fact could +not fail to be noticed by their adversaries. Some Christian transcriber +may have argued, Either Josephus knew nothing of the miracles performed by +Christ,--in which case he is a weighty testimony against them,--or he must +have heard of Jesus, but not have deemed his acts, as they were related to +him, of sufficient importance to find a place in his History. Arguing +thus, the copyist took the opportunity of rectifying the omission, written +from the standpoint of a Pharisee, and therefore designating the Lord as +merely a wise man. + +But there is another explanation of this interpolation, which will hardly +seem credible to the reader at this stage of the examination, viz. that it +was inserted by a Pharisee after the destruction of Jerusalem; and this is +the explanation I am inclined to adopt. At that time there was a mutual +tendency to sink their differences, and unite, in the Nazarene Church and +the Jews. The cause of this will be given further on; sufficient for our +purpose that such a tendency did exist. Both Jew and Nazarene were +involved in the same exile, crushed by the same blow, united in the same +antipathies. The Pharisees were disposed to regret the part they had taken +in putting Jesus to death, and to acknowledge that he had been a good and +great Rabbi. The Jewish Nazarenes, on their side, made no exalted claims +for the Lord as being the incarnate Son of God, and later even, as we +learn from the Clementine Homilies, refused to admit his divinity. The +question dividing the Nazarene from the Jew gradually became one of +whether Christ was to be recognized as a prophet or not; and the +Pharisees, or some of them at least, were disposed to allow as much as +this. + +It was under this conciliatory feeling that I think it probable the +interpolation was made, at first by a Jew, but afterwards it was amplified +by a Christian. I think this probable, from the fact of its not being the +only interpolation of the sort effected. Suidas has an article on the name +"Jesus," in which he tells us that Josephus mentions him, and says that he +sacrificed with the priests in the temple. He quoted from an interpolated +copy of Josephus, and this interpolation could not have been made by +either a Gentile or a Nazarene Christian: not by a Gentile, for such a +statement would have been pointless, purposeless to him; and it could not +have been made by a Nazarene, for the Nazarenes, as will presently be +shown, were strongly opposed to the sacrificial system in the temple. The +interpolation must therefore have been made by a Jew, and by a Jew with a +conciliatory purpose. + +It is curious to note the use made of the interpolation now found in the +text. Eusebius, after quoting it, says, "When such testimony as this is +transmitted to us by an historian who sprang from the Hebrews themselves, +respecting John the Baptist and the Saviour, what subterfuge can be left +them to prevent them from being covered with confusion?"(21) + +There is one other mention of Christ in the "Antiquities" (lib. xx. c. 9): + + + "Ananus, the younger, of whom I have related that he had obtained + the office of high-priest, was of a rash and daring character; he + belonged to the sect of the Sadducees, which, as I have already + remarked, exhibited especial severity in the discharge of justice. + Being of such a character, Ananus thought the time when Festus was + dead, and Albinus was yet upon the road, a fit opportunity for + calling a council of judges, and for bringing before them James, + the brother of him who is called Christ, and some others: he + accused them as transgressors of the law, and had them stoned to + death. But the most moderate men of the city, who also were + reckoned most learned in the law, were offended at this + proceeding. They therefore sent privately to the king (Agrippa + II.), entreating him to send orders to Ananus not to attempt such + a thing again, for he had no right to do it. And some went to meet + Albinus, then coming from Alexandria, and put him in mind that + Ananus was not justified, without his consent, in assembling a + court of justice. Albinus, approving what they said, angrily wrote + to Ananus, and threatened him with punishment; and king Agrippa + took from him his office of high-priest, and gave it to Jesus, the + son of Donnus." + + +This passage is also open to objection. + +According to Hegesippus, a Jewish Christian, who wrote a History of the +Church about the year A.D. 170, of which fragments have been preserved by +Eusebius, St. James was killed in a tumult, and not by sentence of a +court. He relates that James, the brother of Jesus, was thrown down from a +wing of the temple, stoned, and finally despatched with a fuller's club. +Clement of Alexandria confirms this, and is quoted by Eusebius +accordingly. + +Eusebius quotes the passage from Josephus, without noticing that the two +accounts do not agree. According to the statement of Hegesippus, St. James +suffered alone; according to that of Josephus, several other victims to +the anger or zeal of Ananus perished with him. + +It appears that some of the copies of Josephus were tampered with by +copyists, for Theophylact says, "The wrath of God fell on them (the Jews) +when their city was taken; and Josephus testifies that these things +happened to them on account of the death of Jesus." But Origen, speaking +of Josephus, says, "This writer, though he did not believe Jesus to be the +Christ, inquiring into the cause of the overthrow of Jerusalem and the +demolition of the temple ... says, 'These things befel the Jews in +vindication of James, called the Just, who was the brother of Jesus, +called the Christ, forasmuch as they killed him who was a most righteous +man.' "(22) Josephus, as we have seen, says nothing of the sort; +consequently Origen must have quoted from an interpolated copy. And this +interpolation suffered further alteration, by a later hand, by the +substitution of the name of Jesus for that of James. + +It is therefore by no means unlikely that the name of James, the Lord's +brother, may have been inserted in the account of the high-handed dealing +of Ananus in place of another name. + +However, it is by no means impossible to reconcile the two accounts. The +martyrdom of St. James is an historical fact, and it is likely to have +taken place during the time when Ananus had the power in his hands. + +For fifty years the pontificate had been in the same family, with scarcely +an interruption, and Ananus, or Hanan, was the son of Annas, who had +condemned Christ. They were Sadducees, and as such were persecuting. St. +Paul, by appealing to his Pharisee principles, enlisted the members of +that faction in his favour when brought before Ananias.(23) + +The apostles based their teaching on the Resurrection, the very doctrine +most repugnant to the Sadducees; and their accounts of visions of angels +repeated among the people must have irritated the dominant faction who +denied the existence of these spirits. It can hardly be matter of surprise +that the murder of James should have taken place when Ananus was supreme +in Jerusalem. If that were the case, Josephus no doubt mentioned James, +and perhaps added the words, "The brother of him who is called Christ;" or +these words may have been inserted by a transcriber in place of "of +Sechania," or Bar-Joseph. + +This is all that Josephus says, or is thought to have said, about Jesus +and the early Christians. + +At the same time as Josephus, there lived another Jewish historian, Justus +of Tiberias, whom Josephus mentions, and blames for not having published +his History of the Wars of the Jews during the life of Vespasian and +Titus. St. Jerome includes Justus in his Catalogue of Ecclesiastical +Writers, and Stephen of Byzantium mentions him. + +His book, or books, have unfortunately been lost, but Photius had read his +History, and was surprised to find that he, also, made no mention of +Christ. "This Jewish historian," says he, "does not make the smallest +mention of the appearance of Christ, and says nothing whatever of his +deeds and miracles."(24) + + + + +II. The Cause Of The Silence Of Josephus. + + +It is necessary to inquire, Why this silence of Philo, Josephus and +Justus? at first so inexplicable. + +It can only be answered by laying before the reader a picture of the +Christian Church in the first century. A critical examination of the +writings of the first age of the Church reveals unexpected disclosures. + +1. It shows us that the Church at Jerusalem, and throughout Palestine and +Asia Minor, composed of converted Jews, was to an _external_ observer +indistinguishable from a modified Essenism. + +2. And that the difference between the Gentile Church founded by St. Paul, +and the Nazarene Church under St. James and St. Peter, was greater than +that which separated the latter from Judaism _externally_, so that to a +superficial observer their inner connection was unsuspected. + +This applies to the period from the Ascension to the close of the first +century,--to the period, that is, in which Josephus and Justus lived, and +about which they wrote. + +1. Our knowledge of the Essenes and their doctrines is, unfortunately, not +as full as we could wish. We are confined to the imperfect accounts of +them furnished by Philo and Josephus, neither of whom knew them +thoroughly, or was initiated into their secret doctrines. + +The Essenes arose about two centuries before the birth of Christ, and +peopled the quiet deserts on the west of the Dead Sea, a wilderness to +which the Christian monks afterwards seceded from the cities of Palestine. +They are thus described by the elder Pliny: + + + "On the western shore of that lake dwell the Essenes, at a + sufficient distance from the water's edge to escape its + pestilential exhalations--a race entirely unique, and, beyond every + other in the world, deserving of wonder; men living among palm- + trees, without wives, without money. Every day their number is + replenished by a new troop of settlers, for those join them who + have been visited by the reverses of fortune, who are tired of the + world and its style of living. Thus happens what might seem + incredible, that a community in which no one is born continues to + subsist through the lapse of centuries."(25) + + +From this first seat of the Essenes colonies detached themselves, and +settled in other parts of Palestine; they settled not only in remote and +solitary places, but in the midst of villages and towns. In Samaria they +flourished.(26) According to Josephus, some of the Essenes were willing to +act as magistrates, and it is evident that such as lived in the midst of +society could not have followed the strict rule imposed on the solitaries. +There must therefore have been various degrees of Essenism, some severer, +more exclusive than the others; and Josephus distinguishes four such +classes in the sect. Some of the Essenes remained celibates, others +married. The more exalted and exclusive Essenes would not touch one of the +more lax brethren.(27) + +The Essenes had a common treasury, formed by throwing together the +property of such as entered into the society, and by the earnings of each +man's labour.(28) + +They wore simple habits--only such clothing as was necessary for covering +nakedness and giving protection from the cold or heat.(29) + +They forbad oaths, their conversation being "yea, yea, and nay, nay."(30) + +Their diet was confined to simple nourishing food, and they abstained from +delicacies.(31) + +They exhibited the greatest respect for the constituted authorities, and +refrained from taking any part in the political intrigues, or sharing in +the political jealousies, which were rife among the Jews.(32) + +They fasted, and were incessant at prayer, but without the ostentation +that marked the Pharisees.(33) + +They seem to have greatly devoted themselves to the cure of diseases, and, +if we may trust the derivation of their name given by Josephus, they were +called Essenes from their being the healers of men's minds and bodies.(34) + +If now we look at our blessed Lord's teaching, we find in it much in +common with that of the Essenes. The same insisting before the multitude +on purity of thought, disengagement of affections from the world, +disregard of wealth and clothing and delicate food, pursuit of inward +piety instead of ostentatious formalism. + +His miracles of healing also, to the ordinary observer, served to identify +him with the sect which made healing the great object of their study. + +But these were not the only points of connection between him and the +Essenes. The Essenes, instead of holding the narrow prejudices of the Jews +against Samaritans and Gentiles, extended their philanthropy to all. They +considered that all men had been made in the image of God, that all were +rational beings, and that therefore God's care was not confined to the +Jewish nation, salvation was not limited to the circumcision.(35) + +The Essenes, moreover, exhibited a peculiar veneration for light. It was +their daily custom to turn their faces devoutly towards the rising of the +sun, and to chant hymns addressed to that luminary, purporting that his +beams ought to fall on nothing impure. + +If we look at the Gospels, we cannot fail to note how incessantly Christ +recurs in his teaching to light as the symbol of the truth he taught,(36) +as that in which his disciples were to walk, of which they were to be +children, which they were to strive to obtain in all its purity and +brilliancy. + +The Essenes, moreover, had their esoteric doctrine; to the vulgar they had +an esoteric teaching on virtue and disregard of the world, whilst among +themselves they had a secret lore, of which, unfortunately, we know +nothing certain. In like manner, we find our Lord speaking in parables to +the multitude, and privately revealing their interpretation to his chosen +disciples. "Unto you it is given to know the mysteries of the kingdom of +God, but to others in parables; that seeing they might not see, and +hearing they might not understand."(37) + +The Clementines, moreover, preserve a saying of our Lord, contained in the +Gospel in use among the Ebionites, "Keep the mysteries for me, and for the +sons of my house."(38) + +The Essenes, though showing great veneration for the Mosaic law, +distinguished between its precepts, for some they declared were +interpolations, and did not belong to the original revelation; all the +glosses and traditions of the Rabbis they repudiated, as making the true +Word of none effect.(39) Amongst other things that they rejected was the +sacrificial system of the Law. They regarded this with the utmost horror, +and would not be present at any of the sacrifices. They sent gifts to the +Temple, but never any beast, that its blood might be shed. To the ordinary +worship of the Temple, apart from the sacrifices, they do not seem to have +objected. The Clementine Homilies carry us into the very heart of Ebionite +Christianity in the second, if not the first century, and show us what was +the Church of St. James and St. Peter, the Church of the Circumcision, +with its peculiarities and prejudices intensified by isolation and +opposition. In that curious book we find the same hostility to the +sacrificial system of Moses, the same abhorrence of blood-shedding in the +service of God. This temper of mind can only be an echo of primitive +Nazarene Christianity, for in the second century the Temple and its +sacrifices were no more. + +Primitive Jewish Christianity, therefore, reproduced what was an essential +feature of Essenism--a rejection of the Mosaic sacrifices. + +In another point Nazarene Christianity resembled Essenism, in the poverty +of its members, their simplicity in dress and in diet, their community of +goods. This we learn from Hegesippus, who represents St. James, Bishop of +Jerusalem, as truly an ascetic as any mediaeval monk; and from the +Clementines, which make St. Peter feed on olives and bread only, and wear +but one coat. The name of Ebionite, which was given to the Nazarenes, +signified "the poor." + +There was one point more of resemblance, or possible resemblance, but this +was one not likely to be observed by those without. The Therapeutae in +Egypt, who were apparently akin to the Essenes in Palestine, at their +sacred feasts ate bread and salt. Salt seems to have been regarded by them +with religious superstition, as being an antiseptic, and symbolical of +purity.(40) + +Perhaps the Essenes of Judaea also thus regarded, and ceremonially used, +salt. We have no proof, it is true; but it is not improbable. + +Now one of the peculiarities of the Ebionite Church in Palestine, as +revealed to us by the Clementines, was the use of salt with the bread in +their celebrations of the Holy Communion.(41) + +But if Christ and the early Church, by their teaching and practice, +conformed closely in many things to the doctrine and customs of the +Essenes, in some points they differed from them. The Essenes were strict +Sabbatarians. On the seventh day they would not move a vessel from one +place to another, or satisfy any of the wants of nature. Even the sick and +dying, rather than break the Sabbath, abstained from meat and drink on +that day. Christ's teaching was very different from this; he ate, walked +about, taught, and performed miracles on the Sabbath. But though he +relaxed the severity of observance, he did not abrogate the institution; +and the Nazarene Church, after the Ascension, continued to venerate and +observe the Sabbath as of divine appointment. The observance of the +Lord's-day was apparently due to St. Paul alone, and sprang up in the +Gentile churches(42) in Asia Minor and Greece of his founding. When the +churches of Peter and Paul were reconciled and fused together at the close +of the century, under the influence of St. John, both days were observed +side by side; and the Apostolical Constitutions represent St. Peter and +St. Paul in concord decreeing, "Let the slaves work five days; but on the +Sabbath-day and the Lord's-day let them have leisure to go to church for +instruction and piety. We have said that the Sabbath is to be observed on +account of the Creation, and the Lord's-day on account of the +Resurrection."(43) + +After the Ascension, the Christian Church in Jerusalem attended the +services in the Temple(44) daily, as did the devout Jews. There is, +however, no proof that they assisted at the sacrifices. They continued to +circumcise their children; they observed the Mosaic distinction of meats; +they abstained from things strangled and from blood.(45) + +The doctrine of the apostles after the descent of the Holy Ghost was +founded on the Resurrection. They went everywhere preaching the +Resurrection; they claimed to be witnesses to it, they declared that Jesus +had risen, they had seen him after he had risen, that therefore the +resurrection of all men was possible.(46) The doctrine of the Resurrection +was held most zealously by the Pharisees; it was opposed by the Sadducees. +This vehement proclamation of the disputed doctrine, this production of +evidence which overthrew it, irritated the Sadducees then in power. We are +expressly told that they "came upon them (the apostles), being grieved +that they taught the people, and preached through Jesus the Resurrection." +This led to persecution of the apostles. But the apostles, in maintaining +the doctrine of the Resurrection, were fighting the battles of the +Pharisees, who took their parts against the dominant Sadducee faction,(47) +and many, glad of a proof which would overthrow Sadduceeism, joined the +Church.(48) + +We can therefore perfectly understand how the Sadducees hated and +persecuted the apostles, and how the orthodox Pharisees were disposed to +hail them as auxiliaries against the common enemy. And Sadduceeism was at +that time in full power and arrogance, exercising intolerable tyranny. + +Herod the Great, having fallen in love with Mariamne, daughter of a +certain Simon, son of Boethus of Alexandria, desired to marry her, and saw +no other means of ennobling his father-in-law than by elevating him to the +office of high-priest (B.C. 28). This intriguing family maintained +possession of the high-priesthood for thirty-five years. It was like the +Papacy in the house of Tusculum, or the primacy of the Irish Church in +that of the princes of Armagh. Closely allied to the reigning family, it +lost its hold of the high-priesthood on the deposition of Archelaus, but +recovered it in A.D. 42. This family, called Boethusim, formed a +sacerdotal nobility, filling all the offices of trust and emolument about +the Temple, very worldly, supremely indifferent to their religious duties, +and defiantly sceptical. They were Sadducees, denying angel, and devil, +and resurrection; living in easy self-indulgence; exasperating the +Pharisees by their heresy, grieving the Essenes by their irreligion. + +In the face of the secularism of the ecclesiastical rulers, the religious +zeal of the people was sure to break out in some form of dissent. + +John the Baptist was the St. Francis of Assisi, the Wesley of his time. If +the Baptist was not actually an Essene, he was regarded as one by the +indiscriminating public eye, never nice in detecting minute dogmatic +differences, judging only by external, broad resemblances of practice. + +The ruling worldliness took alarm at his bold denunciations of evil, and +his head fell. + +Jesus of Nazareth seemed to stand forth occupying the same post, to be the +mouthpiece of the long-brooding discontent; and the alarmed party holding +the high-priesthood and the rulership of the Sanhedrim compassed his +death. To the Sadducean Boethusim, who rose into power again in A.D. 42, +Christianity was still obnoxious, but more dangerous; for by falling back +on the grand doctrine of Resurrection, it united with it the great sect of +the Pharisees. + +Under these circumstances the Pharisees began to regret the condemnation +and death of Christ as a mistake of policy. Under provocation and +exclusion from office, they were glad to unite with the Nazarene Church in +combating the heretical sect and family which monopolized the power, just +as at the present day in Germany Ultramontanism and Radicalism are +fraternizing. Jerusalem fell, and Sadduceeism fell with it, but the link +which united Pharisaism and Christianity was not broken as yet; if the +Jewish believers and the Pharisees had not a common enemy to fight, they +had a common loss to deplore; and when they mingled their tears in +banishment, they forgot that they were not wholly one in faith. +Christianity had been regarded by them as a modified Essenism, an Essenism +gravitating towards Pharisaism, which lent to Pharisaism an element of +strength and growth in which it was naturally deficient--that zeal and +spirituality which alone will attract and quicken the popular mind into +enthusiasm. + +Whilst the Jewish Pharisees and Jewish Nazarenes were forgetting their +differences and approximating, the great and growing company of Gentile +believers assumed a position of open, obtrusive indifference at first, and +then of antagonism, to the Law, not merely to the Law as accepted by the +Pharisee, but to the Law as winnowed by the Essene. + +The apostles at Jerusalem were not disposed to force the Gentile converts +into compliance with all the requirements of that Law, which they regarded +as vitiated by human glosses; but they maintained that the converts must +abstain from meats offered to idols, from the flesh of such animals as had +been strangled, and from blood.(49) If we may trust the Clementines, which +represent the exaggerated Judaizing Christianity of the ensuing century, +they insisted also on the religious obligation of personal cleanliness, +and on abstention from such meats as had been pronounced unclean by Moses. + +To these requirements one more was added, affecting the relations of +married people; these were subjected to certain restrictions, the +observance of new moons and sabbaths. + +"This," says St. Peter, in the Homilies,(50) "is the rule of divine +appointment. To worship God only, and trust only in the Prophet of Truth, +and to be baptized for the remission of sins, to abstain from the table of +devils, that is, food offered to idols, from dead carcases, from animals +that have been suffocated or mangled by wild beasts, and from blood; not +to live impurely; to be careful to wash when unclean; that the women keep +the law of purification; that all be sober-minded, given to good works, +refrain from wrong-doing, look for eternal life from the all-powerful God, +and ask with prayer and continual supplication that they may win it." + +These simple and not very intolerable requirements nearly produced a +schism. St. Paul took the lead in rejecting some of the restraints imposed +by the apostles at Jerusalem. He had no patience with their minute +prescriptions about meats: "Touch not, taste not, handle not, which all +are to perish with the using."(51) It was inconvenient for the Christian +invited to supper to have to make inquiries if the ox had been knocked +down, or the fowl had had its neck wrung, before he could eat. What right +had the apostles to impose restrictions on conjugal relations? St. Paul +waxed hot over this. "Ye observe days and months and times and years. I am +afraid of you, lest I have bestowed upon you labour in vain."(52) "Let no +man judge you in meat or in drink, or in respect of an holiday, or of the +new moons, or of the sabbath-days."(53) It was exactly these sabbaths and +new moons on which the Nazarene Church imposed restraint on married +persons.(54) As for meat offered in sacrifice to idols, St. Paul relaxed +the order of the apostles assembled in council. It was no matter of +importance whether men ate sacrificial meat or not, for "an idol is +nothing in the world." Yet with tender care for scrupulous souls, he +warned his disciples not to flaunt their liberty in the eyes of the +sensitive, and offend weak consciences. He may have thus allowed, in +opposition to the apostles at Jerusalem, because his common sense got the +better of his prudence. But the result was the widening of the breach that +had opened at Antioch when he withstood Peter to the face. + +The apostles had abolished circumcision as a rite to be imposed on the +Gentile proselytes, but the children of Jewish believers were still +submitted by their parents, with the consent of the apostles, to the +Mosaic institution. This St. Paul would not endure. He made it a matter of +vital importance. "Behold, I, Paul, say unto you, that if ye be +circumcised, Christ shall profit you nothing. For I testify again to every +man that is circumcised, that he is a debtor to do the whole law. Christ +is become of no effect unto you, whosoever of you are justified by the +law; ye are fallen from grace."(55) In a word, to submit to this +unpleasant, but otherwise harmless ceremony, was equivalent to renouncing +Christ, losing the favour of God and the grace of the Holy Spirit. It was +incurring damnation. The blood of Christ, his blessed teaching, his holy +example, could "profit nothing" to the unfortunate child which had been +submitted to the knife of the circumciser. + +The contest was carried on with warmth. St. Paul, in his Epistle to the +Galatians, declared his independence of the Jewish-Christian Church; his +Gospel was not that of Peter and James. Those who could not symbolize with +him he pronounced "accursed." The pillar apostles, James, Cephas and John, +had given, indeed, the right hand of fellowship to the Apostle of the +Gentiles, when they imposed on his converts from heathenism the light rule +of abstinence from sacrificial meats, blood and fornication; but it was +with the understanding that he was to preach to the Gentiles exclusively, +and not to interfere with the labours of St. Peter and St. James among the +Jews. But St. Paul was impatient of restraint; he would not be bound to +confine his teaching to the uncircumcision, nor would he allow his Jewish +converts to be deprived of their right to that full and frank liberty +which he supposed the Gospel to proclaim. + +Paul's followers assumed a distinct name, arrogated to themselves the +exclusive right to be entitled "Christians," whilst they flung on the old +apostolic community of Nazarenes the disdainful title of "the +Circumcision." + +An attempt was made to maintain a decent, superficial unity, by the rival +systems keeping geographically separate. But such a compromise was +impossible. Wherever Jews accepted the doctrine that Christ was the +Messiah there would be found old-fashioned people clinging to the customs +of their childhood respecting Moses, and reverencing the Law; to whom the +defiant use of meats they had been taught to regard as unclean would be +ever repulsive, and flippant denial of the Law under which, the patriarchs +and prophets had served God must ever prove offensive. Such would +naturally form a Judaizing party,--a party not disposed to force their +modes of life and prejudices on the Gentile converts, but who did not wish +to dissociate Christianity from Mosaism, who would view the Gospel as the +sweet flower that had blossomed from the stem of the Law, not as an axe +laid at its root. + +But the attempt to reconcile both parties was impossible at that time, in +the heat, intoxication and extravagance of controversy. In the Epistle to +the Galatians we see St. Paul writing in a strain of fiery excitement +against those who interfered with the liberty of his converts, imposing on +them the light rule of the Council of Jerusalem. The followers of St. +Peter and St. James are designated as those who "bewitch" his converts, +"remove them from the grace of Christ to another Gospel;" who "trouble" +his little Church in its easy liberty, "would pervert the gospel of +Christ." To those only who hold with him in complete emancipation of the +believer from vexatious restraints, "to as many as walk according to this +rule," will he accord his benediction, "Peace and mercy." + +He assumed a position of hostility to the Law. He placed the Law on one +side and the Gospel on the other; here restraint, there liberty; here +discipline, there freedom. A choice must be made between them; an election +between Moses and Christ. There was no conciliation possible. To be under +the Law was not to be under grace; the Law was a "curse," from which +Christ had redeemed man. Paul says he had not known lust but by the Law +which said, Thou shalt not covet. Men under the Law were bound by its +requirements, as a woman is bound to a husband as long as he lives, but +when the husband is dead she is free,--so those who accept the Gospel are +free from the Law and all its requirements. The law which said, Thou shalt +not covet, is dead. Sin was the infraction of the law. But the law being +dead, sin is no more. "Until the law, sin was in the world, but sin is not +imputed where there is no law." "Where no law is, there is no +transgression." "Now we are delivered from the law, that being dead +wherein we were held." + +Such an attack upon what was reverenced and observed by the Jewish +Christians, and such doctrine which seemed to throw wide the flood-gates +of immorality, naturally excited alarm and indignation among those who +followed the more temperate teaching of Peter and James and John. + +The converts of St. Paul, in their eagerness to manifest their +emancipation from the Law, rolled up ceremonial and moral restrictions in +one bundle, and flung both clean away. + +The Corinthians, to show their freedom under the Gospel, boasted their +licence to commit incest "such as was not so much as named among the +Gentiles."(56) Nicolas, a hot Pauline, and his followers "rushed headlong +into fornication without shame;"(57) he had the effrontery to produce his +wife and offer her for promiscuous insult before the assembled +apostles;(58) the later Pauline Christians went further. The law was, it +was agreed, utterly bad, but it was promulgated by God; therefore the God +of the Law was not the same deity as the God of the Gospel, but another +inferior being, the Demiurge, whose province was rule, discipline, +restraint, whereas the God of the Gospel was the God of absolute freedom +and unrestrained licence. + +They refused to acknowledge any Scriptures save the Gospel of St. Luke, or +rather the Gospel of the Lord, another recension of that Gospel, drawn up +by order of St. Paul, and the Epistles of the Apostle of the Gentiles. + +But even in the first age the disorders were terrible. St. Paul's Epistles +give glimpses of the wild outbreak of antinomianism that everywhere +followed his preaching,--the drunkenness which desecrated the Eucharists, +the backbitings, quarrellings, fornication, lasciviousness, which called +forth such indignant denunciation from the great apostle. + +Yet he was as guiltless of any wish to relax the restraints of morality as +was, in later days, his great counterpart Luther. Each rose up against a +narrow formalism, and proclaimed the liberty of the Christian from +obligation to barren ceremonial; but there were those in the first, as +there were those in the sixteenth century, with more zeal than self- +control, who found "Justification by Faith only" a very comfortable +doctrine, quite capable of accommodating itself to a sensual or careless +life. + +St. Paul may have seen, and probably did see, that Christianity would +never make way if one part of the community was to be fettered by legal +restrictions, and the other part was to be free. According to the purpose +apparent in the minds of James and Peter, the Jewish converts were to +remain Jews, building up Christian faith on the foundation of legal +prescriptions, whilst the Gentile converts were to start from a different +point. There could be no unity in the Church under this system--all must go +under the Law, or all must fling it off. The Church, starting from her +cradle with such an element of weakness in her constitution, must die +prematurely. + +He was right in his view. But it is by no means certain that St. Peter and +St. James were as obstinately opposed to the gradual relaxation of legal +restrictions, and the final extinction or transformation of the ceremonial +Law, as he supposed. + +In the heat and noise of controversy, he no doubt used unguarded language, +said more than he thought, and his converts were not slow to take him _au +pied de la lettre_. + +The tone of Paul's letters shows conclusively that not for one moment +would he relax moral obligation. With the unsuspiciousness of a guileless +spirit, he never suspected that his words, taken and acted upon as a +practical system, were capable of becoming the charter of antinomianism. +Yet it was so. No sooner had he begun to denounce the Law, than he was +understood to mean the whole Law, not merely its ceremonial part. When he +began to expatiate on the freedom of Grace, he was understood to imply +that human effort was overridden. When he proclaimed Justification by +Faith only, it was held that he swept away for ever obligation to keep the +Commandments. + +The results were precisely the same in the sixteenth century, when Luther +re-affirmed Paulinism, with all his warmth and want of caution. At first +he proclaimed his doctrines boldly, without thought of their practical +application. When he saw the results, he was staggered, and hasted to +provide checks, and qualify his former words: + + + "Listen to the Papists," he writes; "the sole argument they use + against us is that no good result has come of my doctrine. And, in + fact, scarce did I begin to preach my Gospel before the country + burst into frightful revolt; schisms and sects tore the Church; + everywhere honesty, morality, and good order fell into ruin; every + one thought to live independently, and conduct himself after his + own fancy and caprices and pleasure, as though the reign of the + Gospel drew with it the suppression of all law, right and + discipline. Licence and all kinds of vices and turpitudes are + carried in all conditions to an extent they never were before. In + those days there was some observance of duty, the people + especially were decorous; but now, like a wild horse without rein + and bridle, without constraint or decency, they rush on the + accomplishment of their grossest lusts."(59) + + +Gaspard Schwenkfeld saw the result of this teaching, and withdrew from it +into what he considered a more spiritual sect, and was one of the founders +of Anabaptism, a reaction against the laxity and licentiousness of +Lutheranism. "This doctrine," said he, "is dangerous and scandalous; it +fixes us in impiety, and even encourages us in it."(60) + +The Epistles of St. Paul exhibit him grappling with this terrible evil, +crying out in anguish against the daily growing scandals, insisting that +his converts should leave off their "rioting and drunkenness, chambering +and wantonness, strife and envying;" that their bodies were temples of the +Spirit of God, not to be defiled with impurity; that it was in vain to +deceive themselves by boasting their faith and appealing to the freedom of +Grace. "Neither fornicators, nor idolaters, nor adulterers, nor +effeminate, nor abusers of themselves with mankind, nor thieves, nor +coveters, nor drunkards, nor revilers, nor extortioners, shall inherit the +kingdom of God." + +And he holds himself up to his Corinthian converts as an example that, +though professing liberty, they should walk orderly: "Be ye followers of +me, even as I also am of Christ."(61) But apparently all his efforts could +only control the most exuberant manifestations of antinomianism, like the +incest at Corinth. + +The grave Petrine Christians at Jerusalem were startled at the tidings +that reached them from Asia Minor and Greece. It was necessary that the +breach should be closed. The Church at Jerusalem was poor; a collection +was ordered by St. Paul to be made for its necessities. He undertook to +carry the money himself to Jerusalem, and at the same time, by conforming +to an insignificant legal custom, to recover the regard and confidence of +the apostles. + +This purpose emerges at every point in the history of St. Paul's last +visit to Jerusalem. But it was too late. The alienation of parties was too +complete to be salved over with a gift of money and appeased by shaven +crowns.(62) + +When St. Paul was taken, he made one ineffectual effort to establish his +relation to Judaism, by an appeal to the Pharisees. But it failed. He was +regarded with undisguised abhorrence by the Jews, with coldness by the +Nazarenes. The Jews would have murdered him. We do not hear that a +Nazarene visited him. + +Further traces of the conflict appear in the Epistles. The authenticity of +the Epistle to the Hebrews has been doubted, disputed, and on weighty +grounds. It is saturated with Philonism, whole passages of Philo re-appear +in the Epistle to the Hebrews, yet I cannot doubt that it is by St. Paul. +When the heat of contest was somewhat abated, when he saw how wofully he +had been misunderstood by his Jewish and Gentile converts in the matter of +the freedom of the Gospel; when he learned how that even the heathen, not +very nice about morals, spoke of the scandals that desecrated the +assemblies of the Pauline Christians,--then no doubt he saw that it was +necessary to lay down a plain, sharp line of demarcation between those +portions of the Law which were not binding, and those which were. +Following a train of thought suggested by Philo, whose works he had just +read, he showed that the ceremonial, sacrificial law was symbolical, and +that, as it typified Christ, the coming of the One symbolized abrogated +the symbol. But the moral law had no such natural limit, therefore it was +permanent. Yet he was anxious not to be thought to abandon his high views +of the dignity of Faith; and the Epistle to the Hebrews contains one of +the finest passages of his writing, the magnificent eulogy on Faith in the +11th chapter. St. Paul, like Luther, was not a clear thinker, could not +follow a thread of argument uninterruptedly to its logical conclusion. +Often, when he saw that conclusion looming before him, he hesitated to +assert it, and proceeded to weaken the cogency of his former reasoning, or +diverged to some collateral or irrelevant topic. + +The Epistle to the Hebrews is, I doubt not, a reflex of the mind of Paul +under the circumstances indicated. + +This Epistle, there can be little question, called forth the counterblast +of the Epistle of James, the Lord's brother. But the writer of that +Epistle exhibits an unjust appreciation of the character of St. Paul. Paul +was urged on by conviction, and not actuated by vanity. Yet the +exasperation must have been great which called forth the indignant +exclamation, "Wilt thou know, O vain man, that faith without works is +dead!"(63) + +The second of the Canonical Epistles attributed to St. Peter,(64) if not +the expression of the opinion of the Prince of the Apostles himself, +represents the feelings of Nazarene Christians of the first century. It +cautions those who read the writings of St. Paul, "which they that are +unlearned and unstable wrest, as they do also the other Scriptures, unto +their own destruction." + +The Nicolaitans, taking advantage of the liberty accorded them in one +direction, assumed it in another. In the letter to the Church of Pergamos, +in the Apocalypse, they are denounced as "eating things sacrificed to +idols, and committing fornication."(65) They are referred to as the +followers of Balaam, both in that Epistle and in the Epistles of Jude and +the 2nd of St. Peter. This is because Balaam has the same significance as +Nicolas.(66) Jude, the brother of James, writes of them: "Certain men are +crept in unawares ... ungodly men turning the grace of our God into +lasciviousness ... who defile the flesh, despise dominion, and speak evil +of dignities," _i.e._ of the apostles; "these speak evil of those things +which they know not; but what they know naturally, as brute beasts, in +those things they corrupt themselves. But, beloved, remember ye the words +which were spoken before of the apostles of our Lord Jesus Christ; how +that they told you there should be mockers in the last time, who should +walk after their own ungodly lusts. These be they who separate themselves, +sensual, having not the Spirit." + +And St. Peter wrote in wrath and horror. "It had been better not to have +known the way of righteousness, than, after they have known it, to turn +from the holy commandment delivered unto them."(67) + +The extreme Pauline party went on their way; Marcion, Valentine, Mark, +were its successive high-priests and prophets. It ran from one +extravagance to another, till it sank into the preposterous sect of the +Cainites; in their frantic hostility to the Law, canonizing Cain, Esau, +Pharaoh, Saul, all who are denounced in the Old Testament as having +resisted the God of the Law, and deifying the Serpent, the Deceiver, as +the God of the Gospel who had first revealed to Eve the secret of liberty, +of emancipation from restraint. + +But disorders always are on the surface, patent to every one, and cry out +for a remedy. Those into which the advanced Pauline party had fallen were +so flagrant, so repugnant to the good sense and right feelings of both Jew +and Gentile believers, that they forced on a reaction. The most +impracticable antinomians on one side, and obstructive Judaizers on the +other, were cut off, or cut themselves off, from the Church; and a temper +of mutual concession prevailed among the moderate. At the head of this +movement stood St. John. + +The work of reconciliation was achieved by the Apostle of Love. A happy +compromise was effected. The Sabbath and the Lord's-day were both +observed, side by side. Nothing was said on one side about distinction in +meats, and the sacred obligation of washing; and on the other, the Gentile +Christians adopted the Psalms of David and much of the ceremonial of the +Temple into their liturgy. The question of circumcision was not mooted. It +had died out of exhaustion, and the doctrine of Justification was accepted +as a harmless opinion, to be constantly corrected by the moral law and +common sense. + +A similar compromise took place at the English Reformation. In deference +to the dictation of foreign reformers, the Anglican divines adopted their +doctrine of Justification by Faith only into the Articles, but took the +wise precaution of inserting as an antidote the Decalogue in the Communion +Office, and of ordering it to be written up, where every one might read, +in the body of the church. + +The compromise effected by the influence and authority of St. John was +rejected by extreme partizans on the right and the left. The extreme +Paulines continued to refuse toleration to the Law and the Old Testament. +The Nazarene community had also its impracticable zealots who would not +endure the reading of the Pauline Epistles. + +The Church, towards the close of the apostolic age, was made up of a +preponderance of Gentile converts; in numbers and social position they +stood far above the Nazarenes. + +Under St. John, the Church assumed a distinctively Gentile character. In +its constitution, religious worship, in its religious views, it differed +widely from the Nazarene community in Palestine. + +With the disappearance from its programme of distinction of meats and +circumcision, its connection with Judaism had disappeared. But Nazarenism +was not confined to Palestine. In Rome, in Greece, in Asia Minor, there +were large communities, not of converted Jews only, but of proselytes from +Gentiledom, who regarded themselves as constituting the Church of Christ. +The existence of this fact is made patent by the Clementines and the +Apostolic Constitutions. St. Peter's successors in the see of Rome have +been a matter of perplexity. It has impressed itself on ecclesiastical +students that Linus and Cletus ruled simultaneously. I have little doubt +it was so. The Judaizing Church was strong in Rome. Probably each of the +two communities had its bishop set over it, one by Paul, the other by +Peter. + +Whilst the "Catholic" Church, the Church of the compromise, grew and +prospered, and conquered the world, the narrow Judaizing Church dwindled +till it expired, and with its expiration ceased conversion from Judaism. +This Jewish Church retained to the last its close relationship with +Mosaism. Circumstances, as has been shown, drew the Jewish believer and +the Pharisee together. + +When Jerusalem fell, the Gentile Church passed without a shudder under the +Bethlehem Gate, whereon an image of a swine had been set up in mockery; +contemplated the statue of Hadrian on the site of the Temple without +despair, and constituted itself under a Gentile bishop, Mark, in lia +Capitolina. + +But the old Nazarene community, the Church of James and Symeon, clinging +tightly to its old traditions, crouched in exile at Pella, confounded by +the Romans in common banishment with the Jew. The guards thrust back +Nazarene and Jew alike with their spears, when they ventured to approach +the ruins of their prostrate city, the capital of their nation and of +their faith. + +The Church at Jerusalem under Mark was, to the Nazarene, alien; its bishop +an intruder. To the Nazarene, the memory of Paul was still hateful. The +Clementine Recognitions speak of him with thinly-disguised aversion, and +tell of a personal contest between him, when the persecutor Saul, and St. +James their bishop, and of his throwing down stairs, and beating till +nearly dead, the brother of the Lord. In the very ancient apocryphal +letter of St. Peter to St. James, belonging to the same sect, and dating +from the second century, Paul is spoken of as the "enemy preaching a +doctrine at once foolish and lawless."(68) The Nazarene Christians, as +Irenaeus and Theodoret tell us, regarded him as an apostate.(69) They +would not receive his Epistles or the Gospel of St. Luke drawn up under +his auspices. + +In the Homilies, St. Peter is made to say: + + + "Our Lord and Prophet, who hath sent us, declared that the Wicked + One, having disputed with him forty days, and having prevailed + nothing against him, promised that he would send apostles among + his subjects to deceive. Wherefore, above all, remember to shun + apostle or teacher or prophet who does not first accurately + compare his preaching with [that of] James, who was called the + Brother of my Lord, and to whom was entrusted the administration + of the Church of the Hebrews at Jerusalem. And that, even though + he come to you with credentials; lest the wickedness which + prevailed nothing when disputing forty days with our Lord should + afterwards, like lightning falling from heaven upon earth, send a + preacher to your injury, preaching under pretence of truth, like + this Simon [Magus], and sowing error."(70) + + +The reader has but to study the Clementine Homilies and Recognitions, and +his wonder at the silence of Josephus and Justus will disappear. + +Those curious books afford us a precious insight into the feelings of the +Nazarenes of the first and second centuries, showing us what was the +temper of their minds and the colour of their belief. They represent St. +James as the supreme head of the Church. He is addressed by St. Peter, +"Peter to James, the Lord and Bishop of the Holy Church, under the Father +of all." St. Clement calls him "the Lord and Bishop of bishops, who rules +Jerusalem, the Holy Church of the Hebrews, and the Churches everywhere +excellently founded by the providence of God." + +Throughout the curious collection of Homilies, Christianity is one with +Judaism. It is a reform of Mosaism. It bears the relation to Judaism, that +the Anglican Church of the last three centuries, it is pretended, bears to +the Mediaeval Church in England. Everything essential was retained; only +the traditions of the elders, the glosses of the lawyers, were rejected. + +Christianity is never mentioned by name. A believer is called, not a +Christian, but a Jew. Clement describes his own conversion: "I betook +myself to the holy God and Law of the Jews, putting my faith in the well- +assured conclusion that the Law has been assigned by the righteous +judgment of God."(71) + +Apion the philosopher, is spoken of as hating the Jews; the context +informs us that by Jews is meant those whom we should call Christians. + +Moses is the first prophet, Jesus the second. Like their spiritual +ancestors the Essenes, the Nazarenes protested that the Law was overlaid +with inventions of a later date; these Jesus came to efface, that he might +re-edit the Law in its ancient integrity. The original Law, as given by +God and written by Moses, was lost; it was found again after 300 years, +lost again, and then re-written from memory by Ezra. Thus it came to pass +that the Old Revelation went through various editions, which altered its +meaning, and left it a compound of truths and errors.(72) It was the mark +of a good and wise Jew, instructed by Jesus, to distinguish between what +was true and what was false in the Scriptures. + +Thus the Nazarene thought himself a Hebrew of the Hebrews, as an Anglican +esteems himself a better Catholic than the Catholics. The Nazarenes would +have resented with indignation the imputation that they were a sect alien +from the commonwealth of Israel, and, like all communities occupying an +uneasy seat between two stools, were doubly, trebly vehement in their +denunciation of that sect to which they were thought to bear some +relation. They repudiated "Christianity,"(73) as a high Anglican +repudiates Protestantism; they held aloof from a Pauline believer, as an +English Churchman will stand aloof from a Lutheran. + +And thus it came to pass that the Jewish historians of the first century +said nothing about Christ and the Church he founded. + +And yet St. Paul had wrought a work for Christ and the Church which, +humanly speaking, none else could have effected. + +The Nazarene Church was from its infancy prone to take a low view of the +nature of Christ. The Jewish converts were so infected with Messianic +notions that they could look on Jesus Christ only as the Messiah, not as +incarnate God. They could see in him a prophet, "one like unto Moses," but +not one equal to the Father. + +The teaching of the apostles seemed powerless at the time to lift the +faith of their Jewish converts to high views of the Lord's nature and +mission. Their Judaic prejudice strangled, warped their faith. Directly +the presence of the apostles was withdrawn, the restraint on this downward +gravitation was removed, and Nazarenism settled into heresy on the +fundamental doctrine of Christianity. To Gentiles it was in vain to preach +Messianism. Messianism implied an earnest longing for a promised +deliverer. Gentiles had no such longing, had never been led to expect a +deliverer. + +The apostle must take other ground. He took that of the Incarnation, the +Godhead revealing the Truth to mankind by manifestation of itself among +men, in human flesh. + +The apostles to the circumcision naturally appealed to the ruling +religious passion in the Jewish heart--the passion of hope for the promised +Messiah. The Messiah was come. The teaching of the apostles to the +circumcision necessarily consisted of an explanation of this truth, and +efforts to dissipate the false notions which coloured Jewish Messianic +hopes, and interfered with their reception of the truth that Jesus was the +one who had been spoken of by the prophets, and to whose coming their +fathers had looked. + +To the Gentiles, St. Paul preached Christ as the revealer to a dark and +ignorant world of the nature of God, the purpose for which He had made +man, and the way in which man might serve and please God. The Jews had +their revelation, and were satisfied with it. The Gentiles walked in +darkness; they had none; their philosophies were the gropings of earnest +souls after light. The craving of the Gentile heart was for a revelation. +Paul preached to them the truth manifested to the world through Christ. + +Thus Pauline teaching on the Incarnation counteracted the downward drag of +Nazarene Messianism, which, when left to itself, ended in denying the +Godhead of Christ. + +If for a century the churches founded by St. Paul were sick with moral +disorders, wherewith they were inoculated, the vitality of orthodox belief +in the Godhead of Christ proved stronger than moral heresy, cast it out, +and left only the scars to tell what they had gone through in their +infancy. + +Petrine Christianity upheld the standard of morality, Pauline Christianity +bore that of orthodoxy. + +St. John, in the cool of his old age, was able to give the Church its +permanent form. The Gentile converts had learned to reverence the purity, +the uprightness, the truthfulness of the Nazarene, and to be ashamed of +their excesses; and the Nazarene had seen that his Messianism supplied him +with nothing to satisfy the inner yearning of his nature. Both met under +the apostle of love to clasp hands and learn of one another, to confess +their mutual errors, to place in the treasury of the Church, the one his +faith, the other his ethics, to be the perpetual heritage of Christianity. + +Some there were still who remained fixed in their prejudices, self- +excommunicated, monuments to the Church of the perils she had gone +through, the Scylla and Charybdis through which she had passed with +difficulty, guided by her Divine pilot. + + ------------------------------------- + +I have been obliged at some length to show that the early Christian Church +in Palestine bore so close a resemblance to the Essene sect, that to the +ordinary superficial observer it was indistinguishable from it. And also, +that so broad was the schism separating the Nazarene Church consisting of +Hebrews, from the Pauline Church consisting of Gentiles that no external +observer who had not examined the doctrines of these communities would +suppose them to be two forms of the same faith, two religions sprung from +the same loins. Their connection was as imperceptible to a Jew, as would +be that between Roman Catholicism and Wesleyanism to-day. + +Both Nazarene and Jew worshipped in the same temple, observed the same +holy days, practised the same rites, shrank with loathing from the same +food, and mingled their anathemas against the same apostate, Paul, who had +cast aside at once the law in which he had been brought up, and the Hebrew +name by which he had been known. + +The silence of Josephus and Justus under these circumstances is +explicable. They have described Essenism; that description covers +Nazarenism as it appeared to the vulgar eye. If they have omitted to speak +of Jesus and his death, it is because both wrote at the time when Nazarene +and Pharisee were most closely united in sympathy, sorrow and regret for +the past. It was not a time to rip up old wounds, and Justus and Josephus +were both Pharisees. + +That neither should speak of Pauline Christianity is also not remarkable. +It was a Gentile religion, believed in only by Greeks and Romans; it had +no open _observable_ connection with Judaism. It was to them but another +of those many religions which rose as mushrooms, to fade away again on the +soil of the Roman world, with which the Jewish historians had little +interest and no concern. + +If this explanation which I have offered is unsatisfactory, I know not +whither to look for another which can throw light to the strange silence +of Philo, Josephus and Justus. + +It is thrown in the teeth of Christians, that history, apart from the +Gospels, knows nothing of Christ; that the silence of contemporary, and +all but contemporary, Jewish chroniclers, invalidates the testimony of the +inspired records. + +The reasons which I have given seem to me to explain this silence +plausibly, and to show that it arose, not from ignorance of the acts of +Christ and the existence of the Church, but from a deliberate purpose. + + + + +III. The Jew Of Celsus. + + +Celsus was one of the four first controversial opponents of Christianity. +His book has been lost, with the exception of such portions as have been +preserved by Origen. + +Nothing for certain is known of Celsus. Origen endeavours to make him out +to be an Epicurean, as prejudice existed even among the heathen against +this school of philosophy, which denied, or left as open questions, the +existence of a God, Providence, and the Eternity of the Soul. He says in +his first book that he has heard there had existed two Epicureans of the +name of Celsus, one who lived in the reign of Nero ({~DAGGER~} A.D. 68), the other +under Hadrian ({~DAGGER~} A.D. 138), and it is with this latter that he has to do. +But it is clear from passages of Celsus quoted by Origen, that this +antagonist of Christianity was no Epicurean, but belonged to that school +of Eclectics which based its teaching on Platonism, but adopted +modifications from other schools. Origen himself is obliged to admit in +several passages of his controversial treatise that the views of Celsus +are not Epicurean, but Platonic; but he pretends that Celsus disguised his +Epicureanism under a pretence of Platonism. Controversialists in the first +days of Christianity were as prompt to discredit their opponents by +ungenerous, false accusation, as in these later days. + +We know neither the place nor the date of the birth of Celsus. That he +lived later than the times of Hadrian is clear from his mention of the +Marcionites, who only arose in A.D. 142, and of the Marcellians, named +after the woman Marcella, who, according to the testimony of Irenaeus,(74) +first came to Rome in the time of Pope Anicetus, after A.D. 157. As Celsus +in two passages remarks that the Christians spread their doctrines +secretly, because they were forbidden under pain of death to assemble +together for worship, it would appear that he wrote his book {~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} +during the reign of Marcus Aurelius (between 161-180), who persecuted the +Christians. We may therefore put the date of the book approximately at +A.D. 176. + +The author is certainly the Celsus to whom Lucian dedicated his writing, +"Alexander the False Prophet." Of the religious opinions of Celsus we are +able to form a tolerable conception from the work of Origen. "If the +Christians only honoured One God," says he,(75) "then the weapons of their +controversy with others would not be so weak; but they show to a man, who +appeared not long ago, an exaggerated honour, and are of opinion that they +are not offending the Godhead, when they show to one of His servants the +same reverence that they pay to God Himself." Celsus acknowledges, with +the Platonists, One only, eternal, spiritual God, who cannot be brought +into union with impure matter, the world. All that concerns the world, he +says, God has left to the dispensation of inferior spirits, which are the +gods of heathendom. The welfare of mankind is at the disposal of these +inferior gods, and men therefore do well to honour them in moderation; but +the human soul is called to escape the chains of matter and strain after +perfect purity; and this can only be done by meditation on the One, +supreme, almighty God. "God," says he,(76) "has not made man in His image, +as Christians affirm; for God has not either the appearance of a man, nor +indeed any visible form." In the fourth Book he remarks, in opposition to +the Christian doctrine of the Incarnation, "I will appeal to that which +has been held as true in all ages,--that God is good, beautiful, blessed, +and possesses in Himself all perfections. If He came down among men, He +must have altered His nature; from a good God, He must have become bad; +from beautiful, ugly; from blessed, unhappy; and His perfect Being would +have become one of imperfection. Who can tolerate such a change? Only +transitory things alter their conditions; the intransitory remain ever the +same. Therefore it is impossible to conceive that God can have been +transformed in such a manner." + +It is remarkable that Celsus, living in the middle of the second century, +and able to make inquiries of aged Jews whose lives had extended from the +first century, should have been able to find out next to nothing about +Jesus and his disciples, except what he read in the Gospels. This is proof +that no traditions concerning Jesus had been preserved by the Jews, apart +from those contained in the Gospels, Canonical and Apocryphal. + +Origen's answer to Celsus is composed of eight Books. In the first Book a +Jew speaks, who is introduced by Celsus as addressing Jesus himself; in +the second Book this Jew addresses those of his fellow-countrymen who have +embraced Christianity; in the other six Books Celsus speaks for himself. +Origen extracts only short passages from the work of Celsus, and then +labours to demolish the force of the argument of the opponent of +Christianity as best he can. + +The arguments of Celsus and the counter-arguments of Origen do not concern +us here. All we have to deal with are those traditions or slanders +detailed to Celsus by the Jews, which he reproduces. That Celsus was in +communication with Jews when he wrote the two first Books is obvious, and +the only circumstances he relates which concern the life of our Lord he +derived from his Jewish informants. "The Jew (whom Celsus introduces) +addresses Jesus, and finds much fault. In the first place, he charges him +with having falsely proclaimed himself to be the Son of a Virgin; +afterwards, he says that Jesus was born in a poor Jewish village, and that +his mother was a poor woman of the country, who supported herself with +spinning and needlework; that she was cast off by her betrothed, a +carpenter; and that after she was thus rejected by her husband, she +wandered about in disgrace and misery till she secretly gave birth to +Jesus. Jesus himself was obliged from poverty and necessity to go down as +servant into Egypt, where, he learnt some of the secret sciences which are +in high honour among the Egyptians; and he placed such confidence in these +sciences, that on his return to his native land he gave himself out to be +a God." + +Origen adds: "The carpenter, as the Jew of Celsus declares, who was +betrothed to Mary, put the mother of Jesus from him, because she had +broken faith with him, in favour of a soldier named Panthera!" + +Again: "Celsus relates from the Gospel of Matthew the flight of Christ +into Egypt; but he denies all that is marvellous and supernatural in it, +especially that an angel should have appeared to Joseph and ordered him to +escape. Instead of seeking whether the departure of Jesus from Judaea and +his residence in Egypt had not some spiritual meaning, he has made up a +fable concerning it. He admits, indeed, that Jesus may have wrought the +miracles which attracted such a multitude of people to him, and induced +them to follow him as the Messiah; but he pretends that these miracles +were wrought, not by virtue of his divine power, but of his magical +knowledge. Jesus, says he, had a bad education; later he went into Egypt +and passed into service there, and there learnt some wonderful arts. When +he came back to his fatherland, on account of these arts, he gave himself +out to be a God."(77) + +"The Jew brought forward by Celsus goes on to say, 'I could relate many +things more concerning Jesus, all which are true, but which have quite a +different character from what his disciples relate touching him; but, I +will not now bring these forward.' And what are these facts," answers +Origen, "which are not in agreement with the narratives of the +Evangelists, and which the Jew refrains from mentioning? Unquestionably, +he is using only a rhetorical expression; he pretends that he has in his +store abundance of munitions of war to discharge against Jesus and his +doctrine, but in fact he knows nothing which can deceive the hearer with +the appearance of truth, _except those particulars which he has culled +from the the Gospels themselves_."(78) + +This is most important evidence of the utter ignorance of the Jews in the +second century of all that related to the history of our Lord. Justus and +Josephus had been silent. There was no written narrative to which the Jew +might turn for information; his traditions were silent. The fall of +Jerusalem and the dispersion of the Jews had broken the thread of their +recollections. + +It is very necessary to bear this in mind, in order to appreciate the +utter worthlessness of the stories told of our Saviour in the Talmud and +the Toledoth Jeschu. An attempt has been made to bolster up these late +fables, and show that they are deserving of a certain amount of +confidence.(79) + +But it is clear that the religious movement which our Lord originated in +Palestine attracted much less attention at the time than has been usually +supposed. The Sanhedrim at first regarded his teaching with the contempt +with which, in after times, Leo X. heard of the preaching of Luther. "It +is a schoolman's proposition," said the Pope. "A new rabbinical +tradition," the elders probably said. Only when their interests and fears +were alarmed, did they interfere to procure the condemnation of Christ. +And then they thought no more of their victim and his history than they +did later of the history of James, the Lord's brother. The preaching and +death of Jesus led to no tumultuous outbreak against the Roman government, +and therefore excited little interest. The position of Christ as the God- +man was not forced on them by the Nazarenes. The Jews noticed the virtues +of these men, but ignored their peculiar tenets, till traditions were +lost; and when the majesty of Christ, incarnate God, shone out on the +world which turned to acknowledge him, they found that they had preserved +no records, no recollections of the events in the history of Jesus. That +he was said by Christians to have been born of a Virgin, driven into Egypt +by King Herod--that he wrought miracles, gathered disciples, died on the +cross and rose again--they heard from the Christians; and these facts they +made use of to pervert them into fantastic fables, to colour them with +malignant inventions. The only trace of independent tradition is in the +mention made of Panthera by the Jew produced by Celsus. + +It is perhaps worthy of remark that St. Epiphanius, who wrote against +heresies at the end of the fourth century, gives the genealogy of Jesus +thus:(80) + + + _Jacob, called Panther_, married to ? + Offspring: + Mary, married to Joseph + Offspring: + _Jesus_ + Cleophas + + +It shows that in the fourth century the Jewish stories of Panthera had +made such an impression on the Christians, that his name was forced into +the pedigree of Jesus. + +Had any of the stories found in the Toledoth Jeschu existed in the second +century, we should certainly have found them in the book of Celsus. + +Origen taunts the Jew with knowing nothing of Christ but what he had found +out from the Gospels. He would not have uttered that taunt had any anti- +Christian apocryphal biographies of Christ existed in his day. The Talmud, +indeed, has the tale of Christ having studied magic in Egypt. Whence this +legend, as well as that of Panthera, came, we shall see presently. + + + + +IV. The Talmud. + + +The Talmud (_i.e._ the Teaching) consists of two parts, the Mischna and +the Gemara. + +The Mischna (_i.e._ {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}, Second Law, or Recapitulation) is a +collection of religious ordinances, interpretations of Old Testament +passages, especially of Mosaic rules, which have been given by various +illustrious Rabbis from the date of the founding of the second Temple, +therefore from about B.C. 400 to the year A.D. 200. These interpretations, +which were either written or orally handed down, were collected in the +year A.D. 219 by the Rabbi Jehuda the Holy, at Tiberias, on the Sea of +Galilee, into a book to which he gave the name of Mischna, the +Recapitulation of the Law. At that time the Jewish Sanhedrim and the +Patriarch resided at Tiberias. After the destruction of Jerusalem in A.D. +70, the Sanhedrim, which consisted of seventy-one persons, assembled at +Jamnia, the ancient Philistine city of Jabne; but on the insurrection of +the Jews under Barcochab, A.D. 135, it took up its quarters at Tiberias. +There the Sanhedrim met under a hereditary Patriarch of the family of +Gamaliel, who bore the title of Nasi, Chief, till A.D. 420, when the last +member of the house of Gamaliel died, and the Patriarchate and Sanhedrim +departed from Tiberias. + +The Mischna is made up of six Orders (Sedarim), which together contain +sixty-three Tractates. The first Order or Seder is called Iesam, and +treats of agriculture. The second, Moed, treats of festivals. The third, +Naschim, deals with the rights of women. The fourth, Nezikim, or Jechnoth, +treats of cases of law. The fifth, Kodaschim, of holy things. The sixth, +Taharoth, of impurity and purifications. + +The Orders of Kodaschim and Taharoth are incomplete. The Jerusalem Talmud +consists of only the first four, and the tract Nidda, which belongs to the +Order Taharoth. + +Now it is deserving of remark, that many of the Rabbis whose sayings are +recorded in the Mischna lived in the time of our Lord, or shortly after, +and yet that not the smallest reference is made to the teaching of Jesus, +nor even any allusion to him personally. Although the Mischna was drawn up +beside the Sea of Galilee, at Tiberias, near where Jesus lived and wrought +miracles and taught, neither he nor his followers are mentioned once +throughout the Mischna. + +There must be a reason why the Mischna, as well as Josephus and Justus of +Tiberias, is silent respecting Jesus of Nazareth. The reason I have +already given. The followers of Jesus were regarded as belonging to the +sect of the Essenes. Our Lord's teaching made no great impression on the +Jews of his time. It was so radically unlike the pedantry and puerilities +of their Rabbis, that they did not acknowledge him as a teacher of the +Law. He had preached Essene disengagement from the world, conquest of +passion. Only when Essene enthusiasm was thought to threaten the powerful +families which held possession of and abused the pontifical office, had +the high-priest and his party taken alarm, and obtained the condemnation +and death of Jesus. Their alarm died away, the political situation +altered, the new Essenianism ceased to be suspected, and Nazarene +Christianity took its place among the parties of Judaism, attracting +little notice and exciting no active hostility. + +The Mischna was drawn up at the beginning of the third century, when +Christianity was spreading rapidly through the Roman empire, and had +excited the Roman emperors to fierce persecution of those who professed +it. Yet Jehuda the Holy says not a word about Christ or Christianity. + +He and those whose sayings he quotes had no suspicion that this religion, +which was gaining ground every day among the Gentiles, had sprung from the +teaching of a Jew. Christianity ruffled not the surface of Jewdom. The +harmless Nazarenes were few, and were as strict observers of the Law as +the straitest Pharisees. + +And if Christianity was thus a matter of indifference to the Jews, no +wonder that every recollection of Jesus of Nazareth, every tradition of +his birth, his teaching, his death, had died away, so that, even at the +close of the second century, Origen could charge his Jew opponent with +knowing nothing of Jesus save what he had learned from the Gospels. + +The Mischna became in turn the subject of commentary and interpretation by +the Rabbis. The explanations of famous Rabbis, who taught on the Mischna, +were collected, and called Gemara (the Complement), because with it the +collection of rabbinical expositions of the Law was completed. + +There are two editions of the Gemara, one made in Palestine and called the +Jerusalem Gemara, the other made at Babylon. + +The Jerusalem Gemara was compiled about A.D. 390, under the direction of +the Patriarch of Tiberias. But there was a second Jewish Patriarchate at +Babylon, which lasted till A.D. 1038, whereas that of Tiberias was +extinguished, as has been already said, in A.D. 420. + +Among the Babylonish Jews, under the direction of their Patriarch, an +independent school of commentators on the Mischna had arisen. Their +opinions were collected about the year A.D. 500, and compose the +Babylonish Gemara. This latter Gemara is held by modern Jews in higher +esteem than the Jerusalem Gemara. + +The Mischna, which is the same to both Gemaras, together with one of the +commentaries and glosses, called Mekilta and Massektoth, form either the +Jerusalem or the Babylonish Talmud. + +All the Jewish historians who speak of the compilation of the Gemara of +Babylon, are almost unanimous on three points: that the Rabbi Ashi was the +first to begin the compilation, but that death interrupted him before its +completion; that he had for his assistant another doctor, the Rabbi Avina; +and that a certain Rabbi Jose finished the work seventy-three years after +the death of Rabbi Ashi. Rabbi Ashi is believed to have died A.D. 427, +consequently the Babylonish Talmud was completed in A.D. 500. + +St. Jerome (d. 420) was certainly acquainted with the Mischna, for he +mentions it by name.(81) + +St. Ephraem (d. 378) says: + + + "The Jews have had four sorts of traditions which they call + Repetitions ({~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}). The first bear the name of Moses the + Prophet; they attribute the second to a doctor named Akiba or Bar + Akiba. The third pass for being those of a certain Andan or Annan, + whom they call also Judas; and they maintain that the sons of + Assamonaeus were the authors of the fourth. It is from these four + sources that all those doctrines among them are derived, which, + however futile they may be, by them are esteemed as the most + profound science, and of which they speak with ostentation."(82) + + +From this it appears that St. Ephraem was acquainted not only with the +Mischna, but with the Gemara, then in process of formation. + +Both the Jerusalem and the Babylonish Gemara, in their interpretations of +the Mischna, mention Jesus and the apostles, or, at all events, have been +supposed to do so. At the time when both Gemaras were drawn up, +Christianity was the ruling religion in the Roman empire, and the Rabbis +could hardly ignore any longer the Founder of the new religion. But their +statements concerning Jesus are untrustworthy, because so late. Had they +occurred in the Mischna, they might have deserved attention. + +But before we consider the passages containing allusions to Jesus, it will +be well to quote a very singular anecdote in the Jerusalem Gemara:(83) + + + "It happened that the cow of a Jew who was ploughing the ground + began to low. An Arab (or a traveller) who was passing, and who + understood the language of beasts, on hearing this lowing said to + the labourer, 'Son of a Jew! son of a Jew! loose thine ox and set + it free from the plough, for the Temple is fallen.' But as the ox + lowed a second time, he said, 'Son of a Jew! son of a Jew! yoke + thy ox, join her to the plough, for the Messiah is born.' 'What is + his name?' asked the Jew. '{~HEBREW LETTER KAF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER HE~}{~HEBREW LETTER SAMEKH~}, the Consoler,' replied the Arab. + 'And what is the name of his father?' asked the Jew. 'Hezekiah,' + answered the Arab. 'And whence comes he?' 'From the royal palace + of Bethlehem Juda.' Then the Jew sold his ox and his plough, and + becoming a seller of children's clothes went to Bethlehem, where + he found the mother of the Consoler afflicted, because that, on + the day he was born, the Temple had been destroyed. But the other + women, to console her, said that her son, who had caused the ruin + of the Temple, would speedily rebuild it. Some days after, she + owned to the seller of children's clothes that the Consoler had + been ravished from her, and that she knew not what had become of + him. Rabbi Bun observes thereupon that there was no need to learn + from an Arab that the Messiah would appear at the moment of the + fall of the Temple, as the prophet Isaiah had predicted this very + thing in the two verses, x. 34 and xi. 1, on the ruin of the + Temple, and the cessation of the daily sacrifice, which took place + at the siege by the Romans, or by the impious kingdom." + + +This is a very curious story, and its appearance in the Talmud is somewhat +difficult to understand. + +We must now pass on to those passages which have been supposed to refer to +our Lord. + +In the Babylonish Gemara(84) it is related that when King Alexander +Jannaeus persecuted the Rabbis, the Rabbi Jehoshua, son of Parachias, fled +with his disciple Jesus to Alexandria in Egypt, and there both received +instruction in Egyptian magic. On their way back to Judaea, both were +hospitably lodged by a woman. Next day, as Jehoshua and his disciple were +continuing their journey, the master praised the hospitality of their +hostess, whereupon his disciple remarked that she was not only a +hospitable but a comely woman. + +Now as it was forbidden to Rabbis to look with admiration on female +beauty, the Rabbi Jehoshua was so angry with his disciple, that he +pronounced on him excommunication and a curse. Jesus after this separated +from his master, and gave himself up wholly to the study of magic. + +The name Jesus is Jehoshua Graecised. Both master and pupil in this legend +bore the same name, but that of the pupil is in the Talmud abbreviated +into Jeschu. + +This story is introduced in the Gemara to illustrate the obligation +incumbent on a Rabbi to keep custody over his eyes. It bears no signs of +having been forced in so as to give expression to antipathy against +Jeschu. + +That this Jeschu is our blessed Lord is by no means evident. On the +contrary, the balance of probability is that the pupil of Jehoshua Ben +Perachia was an entirely different person. + +This Jehoshua, son of Perachia, is a known historical personage. He was +one of the Sanhedrim in the reign of Alexander Jannaeus. He began to teach +as Rabbi in the year of the world 3606, or B.C. 154. Alexander Jannaeus, +son of Hyrcanus, was king of the Jews in B.C. 106. The Pharisees could not +endure that the royal and high-priestly functions should be united in the +same person; they therefore broke out in revolt. The civil war caused the +death of some 50,000, according to Josephus. When Alexander had suppressed +the revolt, he led 800 prisoners to the fortress of Bethome, and crucified +them before the eyes of his concubines at a grand banquet he gave. + +The Pharisees, and those of the Sanhedrim who had not fallen into his +hands, sought safety in flight. It was then probably that Jehoshua, son of +Perachia, went down into Egypt and was accompanied by Jeschu. + +Jehoshua was buried at Chittin, but the exact date of his death is not +known.(85) + +Alexander Jannaeus died B.C. 79, after a reign of twenty-seven years, +whilst besieging the castle of Ragaba on the further side of Jordan. + +It will be seen at once that the date of the Talmudic Jeschu is something +like a century earlier than that of the Jesus of the Gospels. + +Moreover, it cannot be said that Jewish tradition asserts their identity. +On the contrary, learned Jewish writers have emphatically denied that the +Jeschu of the Talmud is the Jesus of the Gospels. + +In the "Disputation" of the Rabbi Jechiels with Nicolas, a convert, occurs +this statement. "This (which is related of Jesus and the Rabbi Joshua, son +of Perachia) contains no reference to him whom Christians honour as a +God;" and then he points out that the impossibility of reconciling the +dates is enough to prove that the disciple of Joshua Ben Perachia was a +person altogether distinct from the Founder of Christianity. + +The Rabbi Lippmann(86) gives the same denial, and shows that Jesus of the +Gospels was a contemporary of Hillel, whereas the Jeschu of the anecdote +lived from two to three generations earlier. + +The Rabbi Salman Zevi entered into the question with great care in a +pamphlet, and produced ten reasons for concluding that the Jeschu of the +Talmud was not the Jesus, son of Mary, of the Evangelists.(87) + +We can see now how it was that the Jew of Celsus brought against our Lord +the charge of having learned magic in Egypt. He had heard in the Rabbinic +schools the anecdote of Jeschu, pupil of Jehoshua, son of Perachia,--an +anecdote which could scarcely fail to be narrated to all pupils. He at +once concluded that this Jeschu was the Jesus of the Christians, without +troubling himself with the chronology. + +In the Mischna, Tract. Sabbath, fol. 104, it is forbidden to make marks +upon the skin. The Babylonish Gemara observes on this passage: "Did not +the son of Stada mark the magical arts on his skin, and bring them with +him out of Egypt?" This son of Stada is Jeschu, as will presently appear. + +In the Mischna of Tract. Sanhedrim, fol. 43, it is ordered that he who +shall be condemned to death by stoning shall be led to the place of +execution with a herald going before him, who shall proclaim the name of +the offender, and shall summon those who have anything to say in +mitigation of the sentence to speak before the sentence is put in +execution. + +On this the Babylonish Gemara remarks, "There exists a tradition: On the +rest-day before the Sabbath they crucified Jeschu. For forty days did the +herald go before him and proclaim aloud, He is to be stoned to death +because he has practised evil, and has led the Israelites astray, and +provoked them to schism. Let any one who can bring evidence of his +innocence come forward and speak! But as nothing was produced which could +establish his innocence, he was crucified on the rest-day of the Passah +(_i.e._ the day before the Passover)." + +The Mischna of Tract. Sanhedrim, fol. 67, treats of the command in Deut. +xiii. 6-11, that any Hebrew who should introduce the worship of other gods +should be stoned with stones. On this the Gemara of Babylon relates that, +in the city of Lydda, Jeschu was heard through a partition endeavouring to +persuade a Jew to worship idols; whereupon he was brought forth and +crucified on the eve of the Passover. "None of those who are condemned to +death by the Law are spied upon except only those (seducers of the +people). How are they dealt with? They light a candle in an inner chamber, +and place spies in an outer room, who may watch and listen to him (the +accused). But he does not see them. Then he whom the accused had formerly +endeavoured to seduce says to him, 'Repeat, I pray you, what you told me +before in private.' Then, should he do so, the other will say further, +'But how shall we leave our God in heaven and serve idols?' Now should the +accused be converted and repent at this saying, it is well; but if he goes +on to say, That is our affair, and so and so ought we to do, then the +spies must lead him off to the house of judgment and stone him. This is +what was done to the son of Stada at Lud, and they hung him up on the eve +of the Passover."(88) And the Tract. Sanhedrim says, "It is related that +on the eve of the Sabbath they crucified Jeschu, a herald going before +him," as has been already quoted; and then follows the comment: "Ula said, +Will you not judge him to have been the son of destruction, because he is +a seducer of the people? For the Merciful says (Deut. xiii. 8), Thou shalt +not spare him, neither shalt thou conceal him. But I, Jesus, am heir to +the kingdom. Therefore (the herald) went forth proclaiming that he was to +be stoned because he had done an evil thing, and had seduced the people, +and led them into schism. And (Jeschu) went forth to be stoned with stones +because he had done an evil thing, and had seduced the people and led them +into schism." + +The Babylonish Gemara to the Mischna of Tract. Sabbath gives the following +perplexing account of the parents of Jeschu:(89) "They stoned the son of +Stada in Lud (Lydda), and crucified him on the eve of the Passover. This +Stada's son was Pandira's son. Rabbi Chasda said Stada's husband was +Pandira's master, namely Paphos, son of Jehuda. But how was Stada his +mother? His (_i.e._ Pandira's) mother was a woman's hair-dresser. As they +say in Pombeditha (the Babylonish school by the Euphrates), this one went +astray (S'tath-da) from her husband." + +The Gloss or Paraphrase on this is: "Stada's son was not the son of +Paphos, son of Jehuda; No. As Rabbi Chasda observed, Paphos had a servant +named Pandira. Well, what has that to do with it? Tell us how it came to +pass that this son was born to Stada. Well, it was on this wise. Miriam, +the mother of Pandira, used to dress Stada's hair, and ... Stada became a +mother by Pandira, son of Miriam. As they say in Pombeditha, Stada by name +and Stada by nature."(90) + +The obscurity of the passage arises from various causes. R. Chasda is a +punster, and plays on the double meaning of "Baal" for "husband" and +"master." There is also ambiguity in the pronoun "his;" it is difficult to +say to whom it always refers. The Paraphrase is late, and is a conjectural +explanation of an obscure passage. + +It is clear that the Jeschu of the Talmud was the son of one Stada and +Pandira. But the name Pandira having the appearance of being a woman's +name,(91) this led to additional confusion, for some said that Pandira was +his mother's name. + +The late Gloss does not associate Stada with the blessed Virgin. It gives +the name of Miriam or Mary to be the mother of Pandira, the father of +Jeschu. The Jew of Celsus says that the mother of Jesus was a poor +needlewoman, who also span for her livelihood. He probably recalled what +was said of Miriam, the mother of Panthera, and grandmother of Jeschu, and +applied it to St. Mary the Virgin, misled by the obscurity of the saying +of Chasda, which was orally repeated in the Rabbinic schools. + +The Jerusalem Gemara to Tract. Sabbath says: "The sister's son of Rabbi +Jose swallowed poison, or something deadly. There came to him a man and +conjured him in the name of Jeschu, son of Pandeira, and he was healed or +made easy. But when he went forth it was said to him, How hast thou healed +him? He answered, by using such and such words. Then he (R. Jose) said to +him, It had been better for him to have died than to have heard this name. +And so it was with him (_i.e._ the boy died)." + +In another place:(92) "Eleasar, the son of Damah, was bitten by a serpent. +There came to him James, a man of the town of Sechania, to cure him in the +name of Jeschu, son of Pandeira; but the Rabbi Ismael would not suffer it, +but said, It is not permitted to thee, son of Damah. But he (James) said, +Suffer me, and I will bring an argument against thee which is lawful. But +he would not suffer him." + +The Gemara to Tract. Sanhedrim, fol. 43, mentions five disciples of Jeschu +Ben-Stada, namely, Matthai, Nakai, Netzer, Boni and Thoda. It says:-- + + + Jeschu had five disciples, Matthai, Nakai, Nezer and Boni, and + also Thoda. They brought Matthai (to the tribunal) to pronounce + sentence of death against him. He said, Shall Matthai suffer when + it is written (Ps. xlii. 3), {~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} When shall I come to appear + before the presence of God? They replied, Shall not Matthai die + when it is written, {~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} When shall he die and his name perish? + They produced Nakai. He said, Shall Nakai {~HEBREW LETTER NUN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER YOD~} die? Is it not + written, The innocent {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER YOD~} slay thou not? (Exod. xxiii. 7). They + answered him, Shall not Nakai die when it is written, In the + secret places does he murder the innocent? (Ps. x. 8). When they + brought forth Netzer, he said unto them, Shall Netzer {~HEBREW LETTER NUN~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} be + slain? Is it not written (Isa. xi. 1), A branch {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} shall grow + out of his roots? They replied, Shall not Netzer die because it is + written (Isa. xiv. 19), Thou art cast out of thy grave like an + abominable branch? They brought forth Boni {~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}. He said, Shall + Boni die the death when it is written (Ex. iv. 22), {~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} My son, my + firstborn, is Israel? They replied, Shall not Boni die the death + when it is written (Ex. v. 23), So I will slay thy son, thy + firstborn son? They led out Thoda {~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~}. He said, Shall Thoda die + when it is written (Ps. c. 1), A psalm {~HEBREW LETTER LAMED~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} of thanksgiving? They + replied, Shall not Thoda die when it is written (Ps. 1. 23), "He + that sacrificeth praise, he honoureth me?" + + +This is all that the Gemara tells us about Jeschu, son of Stada or +Pandira. It behoves us now to consider whether he can have been the same +person as our Lord. + +That there really lived such a person as Jeschu Ben-Pandira, and that he +was a disciple of the Rabbi Jehoshua Ben-Perachia, I see no reason to +doubt. + +That he escaped from Alexander Jannaeus with his master into Egypt, and +there studied magical arts; that he returned after awhile to Judaea, and +practised his necromantic arts in his own country, is also not improbable. +Somewhat later the Jews were famous, or infamous, throughout the Roman +world as conjurors and exorcists. Egypt was the head-quarters of magical +studies. + +That Jeschu, son of Pandira, was stoned to death, in accordance with the +Law, for having practised magic, is also probable. The passages quoted are +unanimous in stating that he was stoned for this offence. The Law decreed +this as the death sorcerers were to undergo. + +In the Talmud, Jeschu is first stoned and then crucified. The object of +this double punishment being attributed to him is obvious. The Rabbis of +the Gemara period had begun--like the Jew of Celsus--to confuse Jesus son of +Mary with Jeschu the sorcerer. Their tradition told of a Jeschu who was +stoned; Christian tradition, of a Jesus who was crucified. They combined +the punishments and fused the persons into one. But this was done very +clumsily. It is possible that more than one Jehoshua has contributed to +form the story of Jeschu in the Talmud. For his mother Stada is said to +have been married to Paphos, son of Jehuda. Now Paphos Ben-Jehuda is a +Rabbi whose name recurs several times in the Talmud as an associate of the +illustrious Rabbi Akiba, who lived after the destruction of Jerusalem, and +had his school at Bene-Barah. To him the first composition of the Mischna +arrangements is ascribed. As a follower of the pseudo-Messiah Barcochab, +in the war of Trajan and Hadrian, he sealed a life of enthusiasm with a +martyr's death, A.D. 135, at the capture of Bether. When the Jews were +dispersed and forbidden to assemble, Akiba collected the Jews and +continued instructing them in the Law. Paphus remonstrated with him on the +risk. Akiba answered by a parable. "A fox once went to the river side, and +saw the fish flying in all directions. What do you fear? asked the fox. +The nets spread by the sons of men, answered the fish. Ah, my friends, +said the fox, come on shore by me, and so you will escape the nets that +drag the water." A few days after, Akiba was in prison, and Paphus also. +Paphus said, "Blessed art thou, Rabbi Akiba, because thou art imprisoned +for the words of the Law, and woe is me who am imprisoned for matters of +no importance."(93) + +We naturally wonder how it is that Stada, the mother of Jeschu, who was +born about B.C. 120, should be represented as the wife of Paphus, son of +Jehuda, who died about A.D. 150, two centuries and a half later. + +It is quite possible that this Paphus lost his wife, who eloped from him +with one Pandira, and became mother of a son named Jehoshua. The name of +Jehoshua or Jesus is common enough. + +In Gittin, Paphus is again mentioned. "There is who finds a fly in his +cup, and he takes it out, and will not drink of it. And this is what did +Paphus Ben-Jehuda, who kept the door shut upon his wife, and nevertheless +she ran away from him."(94) + +Mary, the plaiter of woman's hair, occurs in Chajigah. "Rabbi Bibai, when +the angel of death at one time stood before him, said to his messenger, +Go, and bring hither Mary, the women's hair-dresser. And the young man +went," &c.(95) + +According to the Toledoth Jeschu, as we shall see presently, Mary's +instructor is the Rabbi Simon Ben Schetach. She is visited and questioned +by the Rabbi Akiba. This visitation by Akiba is given in the Talmudic +tract, Calla,(96) and thence the author of the Toledoth Jeschu drew it. + +"As once the Elders sat at the gate, there passed two boys before them. +One uncovered his head, the other did not. Then said the Rabbi Elieser, +The latter is certainly a Mamser; but the Rabbi Jehoshua(97) said, He is a +Ben-hannidda. Akiba said, He is both a Mamser and a Ben-hannidda. They +said to him, How canst thou oppose the opinion of thy companions? He +answered, I will prove what I have said. Then he went to the boy's mother, +who was sitting in the market selling fruit, and said to her, My daughter, +if you will tell me the truth I will promise you eternal life. She said to +him, Swear to me. And he swore with his lips, but in his heart he did not +ratify the oath." Then he learned what he desired to know, and came back +to his companions and told them all.(98) + +We have here corroborative evidence that this Stada and her son Jeschu +lived at the time of Akiba and Paphus, that is, after the fall of +Jerusalem, in the earlier part of the second century. + +I think that probably the story grew up thus: + +A certain Jehoshua, in the reign of Alexander Jannaeus, went down into +Egypt, and there learnt magic. He returned to Judaea, where he practised +it, but was arrested at Lydda and executed by order of the Sanhedrim, by +being stoned to death. + +But who was this Jehoshua? Tradition was silent. However, there was a +floating recollection of a Jehoshua born of one Stada, wife of Paphus, son +of Jehuda, the companion of Akiba. The two Jehoshuas were confounded +together. Thus stood the story when Origen wrote against Celsus in A.D. +176. + +By A.D. 500 it had grown considerably. The Jew of Celsus had already fused +Jesus of Nazareth with the other two Jehoshuas. This led to the Rabbis of +the Gemara relating that Jehoshua was both stoned and crucified. + +I do not say that this certainly is the origin of the story as it appears +in the Talmud, but it bears on the face of it strong likelihood that it +is. Jehoshua who went into Egypt could not have been stoned to death after +the destruction of Jerusalem and the revolt of Barcochab, for then the +Jews had not the power of life and death in their hands. The execution +must have taken place long before; yet the Rabbis whose names appear in +connection with the story--always excepting Jehoshua son of Perachia--all +belong to the second century after Christ. + +The solution I propose is simple, and it explains what otherwise would be +inexplicable. + +If it be a true solution, it proves that the Jews in A.D. 500, when the +Babylonian Gemara was completed, had no traditions whatever concerning +Jesus of Nazareth. + +We shall see next how the confusion that originated in the Talmud grew +into the monstrous romance of the Toledoth Jeschu, the Jewish counter- +Gospel of the Middle Ages. + + + + +V. The Counter-Gospels. + + +In the thirteenth century it became known among the Christians that the +Jews were in possession of an anti-evangel. It was kept secret, lest the +sight of it should excite tumults, spoliation and massacre. But of the +fact of its existence Christians were made aware by the account of +converts. + +There are, in reality, two such anti-evangels, each called Toldoth Jeschu, +not recensions of an earlier text, but independent collections of the +stories circulating among the Jews relative to the life of our Lord. + +The name of Jesus, which in Hebrew is Joshua or Jehoshua (the Lord will +sanctify) is in both contracted into Jeschu by the rejection of an _Ain_, +{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~} for {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}. + +The Rabbi Elias, in his Tischbi, under the word Jeschu, says, "Because the +Jews will not acknowledge him to be the Saviour, they do not call him +Jeschua, but reject the Ain and call him Jeschu." And the Rabbi Abraham +Perizol, in his book Maggers Abraham, c. 59, says, "His name was Jeschua; +but as Rabbi Moses, the son of Majemoun of blessed memory, has written it, +and as we find it throughout the Talmud, it is written Jeschu. They have +carefully left out the _Ain_, because he was not able to save himself." + +The Talmud in the Tract. Sanhedrim(99) says, "It is not lawful to name the +name of a false God." On this account the Jews, rejecting the mission of +our Saviour, refused to pronounce his name without mutilating it. By +omitting the _Ain_, the Cabbalists were able to give a significance to the +name. In its curtailed form it is composed of the letters Jod, Schin, Vau, +which are taken to stand for {~HEBREW LETTER YOD~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HET~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} jimmach schemo vezichrono, +"His name and remembrance shall be extinguished." This is the reason given +by the Toledoth Jeschu. + +Who were the authors of the books called Toledoth Jeschu, the two counter- +Gospels, is not known. + +Justin Martyr, who died A.D. 163, speaks of the blasphemous writings of +the Jews about Jesus;(100) but that they contained traditions of the life +of the Saviour can hardly be believed in presence of the silence of +Josephus and Justus, and the ignorance of the Jew of Celsus. Origen says +in his answer, that "though innumerable lies and calumnies had been forged +against the venerable Jesus, none had dared to charge him with any +intemperance whatever."(101) He speaks confidently, with full assurance. +If he had ever met with such a calumny, he would not have denied its +existence, he would have set himself to work to refute it. Had such +calumnious writings existed, Origen would have been sure to know of them. +We may therefore be quite satisfied that none such existed in his time, +the middle of the third century. + +The Toledoth Jeschu comes before us with a flourish of trumpets from +Voltaire. "Le Toledos Jeschu," says he, "est le plus ancien crit Juif, +qui nous ait t transmis contre notre religion. C'est une vie de Jesus +Christ, toute contraire nos Saints Evangiles: elle parait tre du +premier sicle, et mme crite avant les evangiles."(102) A fair specimen +of reckless judgment on a matter of importance, without having taken the +trouble to examine the grounds on which it was made! Luther knew more of +it than did Voltaire, and put it in a very different place:-- + + + "The proud evil spirit carries on all sorts of mockery in this + book. First he mocks God, the Creator of heaven and earth, and His + Son Jesus Christ, as you may see for yourself, if you believe as a + Christian that Christ is the Son of God. Next he mocks us, all + Christendom, in that we believe in such a Son of God. Thirdly, he + mocks his own fellow Jews, telling them such disgraceful, foolish, + senseless affairs, as of brazen dogs and cabbage-stalks and such + like, enough to make all dogs bark themselves to death, if they + could understand it, at such a pack of idiotic, blustering, + raging, nonsensical fools. Is not that a masterpiece of mockery + which can thus mock all three at once? The fourth mockery is this, + that whoever wrote it has made a fool of himself, as we, thank + God, may see any day." + + +Luther knew the book, and, translated it, or rather condensed it, in his +"Schem Hamphoras."(103) + +There are two versions of the Toledoth Jeschu, differing widely from one +another. The first was published by Wagenseil, of Altdorf, in 1681. The +second by Huldrich at Leyden in 1705. Neither can boast of an antiquity +greater than, at the outside, the twelfth century. It is difficult to say +with certainty which is the earlier of the two. Probably both came into +use about the same time; the second certainly in Germany, for it speaks of +Worms in the German empire. + +According to the first, Jeschu (Jesus) was born in the year of the world +4671 (B.C. 910), in the reign of Alexander Jannaeus (B.C. 106-79)! He was +the son of Joseph Pandira and Mary, a widow's daughter, the sister of +Jehoshua, who was affianced to Jochanan, disciple of Simeon Ben Schetah; +and Jeschu became the pupil of the Rabbi Elchanan. Mary is of the tribe of +Juda. + +According to the second, Jeschu was born in the reign of Herod the +Proselyte, and was the son of Mary, daughter of Calpus, and sister of +Simeon, son of Calpus, by Joseph Pandira, who carried her off from her +husband, Papus, son of Jehuda. Jeschu was brought up by Joshua, son of +Perachia, in the days of the illustrious Rabbi Akiba! Mary is of the tribe +of Benjamin. + +The anachronisms of both accounts are so gross as to prove that they were +drawn up at a very late date, and by Jews singularly ignorant of the +chronology of their history. + +In the first, Mary is affianced to Jochanan, disciple of Simeon Ben +Schetah. Now Schimon or Simeon, son of Scheta, is a well-known character. +He is said to have strangled eighty witches in one day, and to have been +the companion of Jehudu Ben Tabai. He flourished B.C. 70. + +In the second life we hear of Mary being the sister of Simeon Ben Kalpus +(Chelptu). He also is a well-known Rabbi, of whom many miracles are +related. He lived in the time of the Emperor Antoninus, before whom he +stood as a disciple, when an old man (circ. A.D. 160). + +In this also the Rabbi Akiba is introduced. Akiba died A.D. 135. Also the +Rabbi Jehoshua Ben Levi. Now this Rabbi's date can also be fixed with +tolerable accuracy. He was the teacher of the Rabbi Jochanan, who compiled +the Jerusalem Talmud. His date is A.D. 220. + +We have thus, in the two lives of Jeschu, the following personages +introduced as contemporaries: + +I. II. + +Jeschu born (date given), B.C. Herod the Great, B.C. 70-4. +910. +Alexander Jannaeus, B.C. R. Jehoshua Ben Perachia, _c._ +106-79. B.C. 90. +R. Simeon Ben Schetach, B.C. R. Akiba, A.D. 135. +70. + R. Papus Ben Jehuda, _c._ A.D. + 140. + R. Jehoshua Ben Levi, _c._ + A.D. 220. + +The second Toledoth Jeschu closes with, "These are the words of Jochanan +Ben Zaccai;" but it is not clear whether it is intended that the book +should be included in "The words of Jochanan," or whether the reference is +only to a brief sentence preceding this statement, "Therefore have they no +part or lot in Israel. The Lord bless his people Israel with peace." +Jochanan Ben Zaccai was a priest and ruler of Israel for forty years, from +A.D. 30 or 33 to A.D. 70 or 73. He died at Jamnia, near Jerusalem (Jabne +of the Philistines), and was buried at Tiberias. + +Nor are these anachronisms the only proofs of the ignorance of the +composers of the two anti-evangels. In the first, on the death of King +Alexander Jannaeus, the government falls into the hands of his wife +Helena, who is represented as being "also called Oleina, and was the +mother of King Mumbasius, afterwards called Hyrcanus, who was killed by +his servant Herod." + +The wife of Alexander Jannaeus was Alexandra, not Helena; she reigned from +B.C. 79 to B.C. 71. She was the mother of Hyrcanus and Aristobulus; but +was quite distinct from Oleina, mother of Mumbasius, and Mumbasius was a +very different person from Hyrcanus. Oleina was a queen of Adiabene in +Assyria. + +The first Life refers to the Talmud: "This is the same Mary who dressed +and curled women's hair, mentioned several times in the Talmud." + +Both give absurd anecdotes to account for monks wearing shaven crowns; +both reasons are different. + +In the first Life, the Christian festivals of the Ascension "forty days +after Jeschu was stoned," that of Christmas, and the Circumcision "eight +days after," are spoken of as institutions of the Christian Church. + +In the VIIIth Book of the Apostolical Constitutions, the festivals of the +Nativity and the Ascension are spoken of,(104) consequently they must have +been kept holy from a very early age. But it was not so with the feast of +the Circumcision. + +The 1st of January was a great day among the heathen. In the Homilies of +the Fathers down to the eighth century, the 1st of January is called the +"Feast of Satan and Hell," and the faithful are cautioned against +observing it. All participation in the festivities of that day was +forbidden by the Council "in Trullo," in A.D. 692, and again in the +Council of Rome, A.D. 744. + +Pope Gelasius (A.D. 496) forbade all observance of the day, according to +Baronius(105), in the hope of rooting out every remembrance of the pagan +ceremonies which were connected with it. In ancient Sacramentaries is a +mass on this day, "de prohibendo ab idolis." Nevertheless, traces of the +celebration of the Circumcision of Christ occur in the fourth century; for +Zeno, Bishop of Verona (d. A.D. 380), preached a sermon on it. In the +ancient Mozarabic Kalendar, in the Martyrology wrongly attributed to St. +Jerome, and in the Gelasian Sacramentary, the Circumcision is indicated on +January 1. But though noted in the Kalendars, the day was, for the reason +of its being observed as a heathen festival, not treated by the Church as +a festival till very late. Litanies and penitential offices were appointed +for it. + +The notice in the Toledoth Jeschu, therefore, points to a time when the +feast was observed with outward demonstration of joy, and the sanction of +the Church accorded to other festivities. + +The Toledoth Jeschu adopts the fable of the Sanhedrim and King having sent +out an account of the trial of Jesus to the synagogues throughout the +world to obtain from them an expression of opinion. The synagogue of Worms +remonstrated against the execution of Christ. "The people of Girmajesa +(Germany) and all the neighbouring country round Girmajesa which is now +called Wormajesa (Worms), and which lies in the realm of the Emperor, and +the little council in the town of Wormajesa, answered the King (Herod) and +said, Let Jesus go, and slay him not! Let him live till he falls and +perishes of his own accord." + +The synagogues of several cities in the Middle Ages did in fact, produce +apocryphal letters which they pretended had been written by their +forefathers remonstrating with the Jewish Sanhedrim at Jerusalem, and +requesting that Jesus might be spared. An epistle was produced by the Jews +of Ulm in A.D. 1348, another by the Jews of Ratisbon about the same date, +from the council at Jerusalem to their synagogues.(106) The Jews of Toledo +pretended to possess similar letters in the reign of Alfonso the Valiant, +A.D. 1072. These letters probably served to protect them from feeling the +full stress of persecution which oppressed the Jews elsewhere. + +The most astonishing ignorance of Gospel accounts of Christ and the +apostles is observable in both anti-evangels. Matthias and Matthew are the +same, so are John the Baptist and John the Apostle, whilst Thaddaeus is +said to be "also called Paul," and Simon Peter is confounded with Simon +Magus.(107) + +These are instances of the confusion of times and persons into which these +counter-Gospels have fallen, and they are sufficient to establish their +late and worthless character. + +The two anti-Gospels are clearly not two editions of an earlier text. The +only common foundation on which both were constructed was the mention of +Jeschu, son of Panthera, in the Talmud. Add to this such distorted +versions of Gospel stories as circulated among the Jews in the Middle +Ages, and we have the constituents of both counter-Gospels. Both exhibit a +profound ignorance of the sacred text, but a certain acquaintance with +prominent incidents in the narrative of the Evangelists, not derived +directly from the Gospels, but, as I believe, from miracle-plays and +pictorial and sculptured representations such as would meet the eye of a +mediaeval Jew at every turn. + +We have not to cast about far for a reason which shall account for the +production of these anti-evangels. + +The persecution to which the Jews were subjected in the Middle Ages from +the bigotry of the rabble or the cupidity of princes, fanned their dislike +for Christianity into a flame of intense mortal abhorrence of the Founder +of that religion whose votaries were their deadliest foes. The Toledoth +Jeschu is the utterance of this deep-seated hatred,--the voice of an +oppressed people execrating him who had sprung from the holy race, and +whose blood was weighing on their heads. + +And it is not improbable that the Gospel record of the patient, loving +life of Jesus may have exerted an influence on the young who ventured, +with the daring curiosity of youth, to explore those peaceful pages. What +answer had the Rabbis to make to those of their own religion who were +questioning and wavering? They had no counter-record to oppose to the +Gospels, no tradition wherewith to contest the history written by the +Evangelists. The notices in the Talmud were scanty, incomplete. It was +open to dispute whether these notices really related to Christ Jesus. + +Under such circumstances, a book which professed to give a true account of +Jesus was certain to be hailed and accepted without too close a scrutiny +as to its authenticity; much as in the twelfth century Joseph Ben Gorion's +"Jewish War" was assumed to be authentic. + +The Toledoth Jeschu or "Birth of Jesus" boldly identified the Jesus of the +Gospels with the Jeschu of the Talmud, and attempted to harmonize the +Rabbinic and the Christian stories. + +There is a certain likeness between the two counter-Gospels, but this +arises solely from each author being actuated by the same motives as the +other, and from both deriving from common sources,--the Talmud and Jewish +misrepresentations of Gospel events. + +But if there be a likeness, there is sufficient dissimilarity to make it +evident that the two authors wrote independently, and had no common +written text to amplify and adorn. + + + + +VI. The First Toledoth Jeschu. + + +We will take first the WAGENSEIL edition of the TOLEDOTH JESCHU,(108) and +give an outline of the story, only suppressing the most offensive +particulars, and commenting on the narrative as we proceed. Wagenseil's +Toledoth Jeschu begins as follows: + + + "In the year of the world 4671, in the days of King Jannaeus, a + great misfortune befel Israel. There arose at that time a scape- + grace, a wastrel and worthless fellow, of the fallen race of + Judah, named Joseph Pandira. He was a well-built man, strong and + handsome, but he spent his time in robbery and violence. His + dwelling was at Bethlehem, in Juda. And there lived near him a + widow with her daughter, whose name was Mirjam; and this is the + same Mirjam who dressed and curled women's hair, who is mentioned + several times in the Talmud." + + +It is remarkable that the author begins with the very phrase found in +Josephus. He calls the appearance of our Lord "a great misfortune which +befel Israel." Josephus, after the passage which has been intruded into +his text relative to the miracles and death of Christ, says, "About this +time another great misfortune set the Jews in commotion;" from which it +appears as if Josephus regarded the preaching of Christ as a great +misfortune. That he made no such reference has been already shown. + +The author also places the birth of Jesus, in accordance with the Talmud, +in the reign of Alexander Jannaeus, who reigned from B.C. 106 to B.C. 79. +He reckons from the creation of the world, and gives the year as 4671 +(B.C. 910). This manner of reckoning was only introduced among the Jews in +the fourth century after Christ, and did not become common till the +twelfth century. + +The Wagenseil Toledoth goes on to say that the widow engaged Mirjam to an +amiable, God-fearing youth, named Jochanan (John), a disciple of the Rabbi +Simeon, son of Shetach (fl. B.C. 70); but he went away to Babylon, and she +became the mother of Jeschu by Joseph Pandira. The child was named Joshua, +after his uncle, and was given to the Rabbi Elchanan to be instructed in +the Law. + +One day Jeschu, when a boy, passed before the Rabbi Simeon Ben Shetach and +other members of the Sanhedrim without uncovering his head and bowing his +knee. The elders were indignant. Three hundred trumpets were blown, and +Jeschu was excommunicated and cast out of the Temple. Then he went away to +Galilee, and spent there several years. + + + "Now at this time the unutterable Name of God was engraved in the + Temple on the corner-stone. For when King David dug the + foundations, he found there a stone in the ground on which the + Name of God was engraved, and he took it and placed it in the Holy + of Holies. + + "But as the wise men feared lest some inquisitive youth should + learn this Name, and be able thereby to destroy the world, which + God avert! they made, by magic, two brazen lions, which they set + before the entrance to the Holy of Holies, one on the right, the + other on the left. + + "Now if any one were to go within, and learn the holy Name, then + the lions would begin to roar as he came out, so that, out of + alarm and bewilderment, he would lose his presence of mind and + forget the Name. + + "And Jeschu left Upper Galilee, and came secretly to Jerusalem, + and went into the Temple and learned there the holy writing; and + after he had written the incommunicable Name on parchment, he + uttered it, with intent that he might feel no pain, and then he + cut into his flesh, and hid the parchment with its inscription + therein. Then he uttered the Name once more, and made so that his + flesh healed up again. + + "And when he went out at the door, the lions roared, and he forgot + the Name. Therefore he hasted outside the town, cut into his + flesh, took the writing out, and when he had sufficiently studied + the signs he retained the Name in his memory." + + +It is scarcely necessary here to point out the amazing ignorance of the +author of the Toledoth Jeschu in making David the builder of the Temple, +and in placing the images of lions at the entrance to the Holy of Holies. +The story is introduced because Jeschu, son of Stada, in the Talmud is +said to have made marks on his skin. But the author knew his Talmud very +imperfectly. The Babylonian Gemara says, "Did not the son of Stada mark +the magical arts on his skin, and bring them with him out of Egypt?" The +story in the Talmud which accounted for the power of Jeschu to work +miracles was quite different from that in the Toledoth Jeschu. In the +Talmud he has power by bringing out of Egypt, secretly cut on his skin, +the magic arts there privately taught; in the Toledoth he acquires his +power by learning the incommunicable Name and hiding it under his flesh. + +However, the author says, "He could not have penetrated into the Holy of +Holies without the aid of magic; for how would the holy priests and +followers of Aaron have suffered him to enter there? This must certainly +have been done by the aid of magic." But the author gives no account of +how Jeschu learned magic. That we ascertain from the Huldrich text, where +we are told that Jeschu spent many years in Egypt, the head-quarters of +those who practised magic. + +Having acquired this knowledge, Jeschu went into Galilee and proclaimed +himself to have been the creator of the world, and born of a virgin, +according to the prophecy of Isaiah (vii. 14). As a sign of the truth of +his mission, he said: + + + "Bring me here a dead man, and I will restore him to life. Then + all the people hasted and dug into a grave, but found nothing in + it but bones. + + "Now when they told him that they had found only bones, he said, + Bring them hither to me. + + "So when they had brought them, he placed the bones together, and + surrounded them with skin and flesh and muscles, so that the dead + man stood up alive on his feet. + + "And when the people saw this, they wondered greatly; and he said, + Do ye marvel at this that I have done? Bring hither a leper, and I + will heal him. + + "So when they had placed a leper before him, he gave him health in + like manner, by means of the incommunicable Name. And all the + people that saw this fell down before him, prayed to him and said, + Truly thou art the Son of God! + + "But after five days the report of what had been done came to + Jerusalem, to the holy city, and all was related that Jeschu had + wrought in Galilee. Then all the people rejoiced greatly; but the + elders, the pious men, and the company of the wise men, wept + bitterly. And the great and the little Sanhedrim mourned, and at + length agreed that they would send a deputation to him. + + "For they thought that, perhaps, with God's help, they might + overpower him, and bring him to judgment, and condemn him to + death. + + "Therefore they sent unto him Ananias and Achasias, the noblest + men of the little council; and when they had come to him, they + bowed themselves before him reverently, in order to deceive him as + to their purpose. And he, thinking that they believed in him, + received them with smiling countenance, and placed them in his + assembly of profligates. + + "They said unto him, The most pious and illustrious among the + citizens of Jerusalem sent us unto thee, to hear if it shall + please thee to go to them; for they have heard say that thou art + the Son of God. + + "Then answered Jeschu and said, They have heard aright. I will do + all that they desire, but only on condition that both the great + and lesser Sanhedrim and all who have despised my origin shall + come forth to meet me, and shall honour and receive me as servants + of their Lord, when I come to them. + + "Thereupon the messengers returned to Jerusalem and related all + that they had heard. + + "Then answered the elders and the righteous men, We will do all + that he desires. Therefore these men went again to Jeschu, and + told him that it should be even as he had said. + + "And Jeschu said, I will go forthwith on my way! And it came to + pass, when he had come as far as Nob,(109) nigh unto Jerusalem, + that he said to his followers, Have ye here a good and comely ass? + + "They answered him that there was one even at hand. Therefore he + said, Bring him hither to me. + + "And a stately ass was brought unto him, and he sat upon it, and + rode into Jerusalem. And as Jeschu entered into the city, all the + people went forth to meet him. Then he cried, saying, Of me did + the prophet Zacharias testify, Behold thy King cometh unto thee, + righteous and a Saviour, poor, and riding on an ass, and a colt + the foal of an ass! + + "Now when they heard this, all wept bitterly and rent their + clothes. And the most righteous hastened to the Queen. She was the + Queen Helena, wife of King Jannaeus, and she reigned after her + husband's death. She was also called Oleina, and had a son, King + Mumbasus, otherwise called Hyrcanus, who was slain by his servant + Herod.(110) + + "And they said to her, He stirreth up the people; therefore is he + guilty of the heaviest penalty. Give unto us full power, and we + will take him by subtlety. + + "Then the Queen said, Call him hither before me, and I will hear + his accusation. But she thought to save him out of their hands + because he was related to her. But when the elders saw her + purpose, they said to her, Think not to do this, Lady and Queen! + and show him favour and good; for by his witchcraft he deceives + the people. And they related to her how he had obtained the + incommunicable Name.... + + "Then the Queen answered, In this will I consent unto you; bring + him hither that I may hear what he saith, and see with my eyes + what he doth; for the whole world speaks of the countless miracles + that he has wrought. + + "And the wise men answered, This will we do as thou hast said. So + they sent and summoned Jeschu, and he came and stood before the + Queen." + + +In the sight of Queen Helena, Jeschu then healed a leper and raised a dead +man to life. + + + "Then Jeschu said, Of me did Isaiah prophesy: The lame shall leap + as a hart, and the tongue of the dumb shall sing. + + "So the Queen turned to the wise men and said, How say ye that + this man is a magician? Have I not seen with my eyes the wonders + he has wrought as being the Son of God? + + "But the wise men answered and said, Let it not come into the + heart of the Queen to say so; for of a truth he is a wizard. + + "Then the Queen said, Away with you, and bring no such accusations + again before me! + + "Therefore the wise men went forth with sad hearts, and one turned + to another and said, Let us use subtlety, that we may get him into + our hands. And one said to another, If it seems right unto you, + let one of us learn the Name, as he did, and work miracles, and + perchance thus we shall secure him. And this counsel pleased the + elders, and they said, He who will learn the Name and secure the + Fatherless One shall receive a double reward in the future life. + + "And thereupon one of the elders stood up, whose name was Judas, + and spake unto them, saying, Are ye agreed to take upon you the + blame of such an action, if I speak the incommunicable Name? for + if so, I will learn it, and it may happen that God in His mercy + may bring the Fatherless One into my power. + + "Then all cried out with one voice, The guilt be on us; but do + thou make the effort and succeed. + + "Thereupon he went into the Holiest Place, and did what Jeschu had + done. And after that he went through the city and raised a cry, + Where are those who have proclaimed abroad that the Fatherless is + the Son of God? Cannot I, who am mere flesh and blood, do all that + Jeschu has done? + + "And when this came to the ears of the Queen, Judas was brought + before her, and all the elders assembled and followed him. Then + the Queen summoned Jeschu, and said to him, Show us what thou hast + done last. And he began to work miracles before all the people. + + "Thereat Judas spake to the Queen and to all the people, saying, + Let nothing that has been wrought by the Fatherless make you + wonder, for were he to set his nest between the stars, yet would I + pluck him down from thence! + + "Then said Judas, Moses our teacher said: + + "If thy brother, the son of thy mother, or thy son, or thy + daughter, or the wife of thy bosom, or thy friend, which is as + thine own soul, entice thee secretly, saying, Let us go and serve + other gods, which thou hast not known, thou, nor thy fathers; + + "Namely, of the gods of the people which are round about you, nigh + unto thee, or far off from thee, from the one end of the earth + even unto the other end of the earth; + + "Thou shalt not consent unto him, nor hearken unto him; neither + shall thine eye pity him, neither shalt thou spare, neither shalt + thou conceal him: + + "But thou shalt surely kill him; thine hand shall be first upon + him to put him to death, and afterwards the hand of all the + people. + + "And thou shalt stone him with stones, that he die; because he + hath sought to thrust thee away from the Lord thy God, which + brought thee out of the land of Egypt, from the house of bondage. + + "But the Fatherless One answered, Did not Isaias prophesy of me? + And my father David, did he not speak of me? The Lord said unto + me, Thou art my Son; this day have I begotten thee. Desire of me, + and I will give thee the heathen for thine inheritance and the + uttermost part of the earth for thy possession. Thou shalt rule + them with a rod of iron, and break them in pieces like a potter's + vessel. And in like manner he speaks in another place, The Lord + said unto my Lord, Sit thou on my right hand, till I make thine + enemies my footstool! And now, behold! I will ascend to my + Heavenly Father, and will sit me down at His right hand. Ye shall + see it with your eyes, but thou, Judas, shalt not prevail! + + "And when Jeschu had spoken the incommunicable Name, there came a + wind and raised him between heaven and earth. Thereupon Judas + spake the same Name, and the wind raised him also between heaven + and earth. And they flew, both of them, around in the regions of + the air; and all who saw it marvelled. + + "Judas then spake again the Name, and seized Jeschu, and thought + to cast him to the earth. But Jeschu also spake the Name, and + sought to cast Judas down, and they strove one with the other." + + +Finally Judas prevails, and casts Jeschu to the ground, and the elders +seize him, his power leaves him, and he is subjected to the tauntings of +his captors. Then sentence of death was spoken against him. + + + "But when Jeschu found his power gone, he cried and said, Of me + did my father David speak, For thy sake are we killed all the day + long; we are counted as sheep for the slaughter. + + "Now when the disciples of Jeschu saw this, and all the multitude + of sinners who had followed him, they fought against the elders + and wise men of Jerusalem, and gave Jeschu opportunity to escape + out of the city. + + "And he hasted to Jordan; and when he had washed therein his power + returned, and with the Name he again wrought his former miracles. + + "Thereafter he went and took two millstones, and made them swim on + the water; and he seated himself thereon, and caught fishes to + feed the multitudes that followed him." + + +Before going any further, it is advisable to make a few remarks on what +has been given of this curious story. + +The Queen Helena is probably the mother of Constantine, who went to +Jerusalem in A.D. 326 to see the holy sites, and, according to an early +legend, discovered the three crosses on Calvary. There are several +incidents in the apocryphal story which bear a resemblance to the +incidents in the Toledoth Jeschu. + +The Empress Helena favours the Christians against the Jews. Where three +crosses are found, a person suffering from "a grievous and incurable +disease" is applied to the crosses, and recovers on touching the true one. +Then the same experiment is tried with a dead body, with the same +success.(111) According to the Apocryphal Acts of St. Cyriacus, a Jew +named Judas was brought before the Empress, and ordered to point out where +the cross was buried. Judas resisted, but was starved in a well till he +revealed the secret. The resemblance between the stories consists in the +names of Helena and Judas, and the miracles of healing a leper, and +raising a dead man to life. + +According to the Apocryphal Acts of St. Cyriacus, Judas was the grandson +of Zacharias, and nephew of St. Stephen the protomartyr.(112) + +It is remarkable that Jeschu should be made to quote two passages in the +Psalms as prophecies of himself, both of which are used in this manner in +the New Testament: Ps. ii. 7, in Acts xiii. 33, and again Heb. i. 5, and +v. 5; and Ps. cx. 1, in St. Matthew xxii. 44, and the corresponding +passages in St. Mark and St. Luke; also in Acts ii. 34, in 1 Cor. xv. 25, +and Heb. i. 13. + +The scene of the struggle in the air is taken from the contest of St. +Peter with Simon Magus, and reminds one of the contest in the Arabian +Nights between the Queen of Beauty and the Jin in the story of the Second +Calender. + +The putting forth from land on a millstone on the occasion of the +miraculous draught of fishes is probably a perversion of the incident of +Jesus entering into the boat of Peter--the stone--before the miracle was +performed, according to St. Luke, v. 1-8. In the Toledoth Jeschu there are +two millstones which our Lord sets afloat, and he mounts one, and then the +fishes are caught; in St. Luke's Gospel there are two boats. + + + "He saw two ships standing by the lake.... And he entered into one + of the ships, which was Simon's, and prayed him that he would + thrust out a little from the land. And he sat down and taught the + people out of the ship. Now when he had left speaking, he said + unto Simon, Launch out into the deep, and let down your nets for a + draught." + + +It was standing on the swimming-stone, according to the Huldrich version, +that Jeschu preached to the people, and declared to them his divine +mission. + +The story goes on. The Sanhedrim, fearing to allow Jeschu to remain at +liberty, send Judas after him to Jordan. Judas pronounces a great +incantation, which obliges the Angel of Sleep to seal the eyes of Jeschu +and his disciples. Then, whilst they sleep, he comes and cuts from the arm +of Jeschu a scrap of parchment on which the Name of Jehovah is written, +and which was concealed under the flesh. Jeschu awakes, and a spirit +appears to him and vexes him sore. Then he feels that his power is gone, +and he announces to his disciples that his hour is come when he must be +taken by his enemies. + +The disciples, amongst whom is Judas, who unobserved, has mingled with +them, are sorely grieved; but Jeschu encourages them, and bids them +believe in him, and they will obtain thrones in heaven. Then he goes with +them to the Paschal Feast, in hopes of again being able to penetrate into +the Holy of Holies, and reading again the incommunicable Name, and of thus +recovering his power. But Judas forewarns the elders, and as Jeschu enters +the Temple he is attacked by armed men. The Jewish servants do not know +Jeschu from his disciples. Accordingly Judas flings himself down before +him, and thus indicates whom they are to take. Some of the disciples offer +resistance, but are speedily overcome, and take to flight to the +mountains, where they are caught and executed. + + + "But the elders of Jerusalem led Jeschu in chains into the city, + and bound him to a marble pillar, and scourged him, and said, + Where are now all the miracles thou hast wrought? And they plaited + a crown of thorns and set it on his head. Then the Fatherless was + in anguish through thirst, and he cried, saying, Give me water to + drink! So they gave him acid vinegar; and after he had drunk + thereof he cried, Of me did my father David prophesy, They gave me + gall to eat, and in my thirst they gave me vinegar to drink.(113) + But they answered, If thou wert God, why didst thou not know it + was vinegar before tasting of it? Now thou art at the brink of the + grave, and changest not. But Jeschu wept and said, My God, my God! + why hast thou forsaken me? And the elders said, If thou be God, + save thyself from our hands. But Jeschu answered, saying, My blood + is shed for the redemption of the world, for Isaiah prophesied of + me, He was wounded for our transgression and bruised for our + iniquities; our chastisement lies upon him that we may have peace, + and by his wounds we are healed.(114) Then they led Jeschu forth + before the greater and the lesser Sanhedrim, and he was sentenced + to be stoned, and then to be hung on a tree. And it was the eve of + the Passover and of the Sabbath. And they led him forth to the + place where the punishment of stoning was wont to be executed, and + they stoned him there till he was dead. And after that, the wise + men hung him on the tree; but no tree would bear him; each brake + and yielded. And when even was come the wise men said, We may not, + on account of the Fatherless, break the letter of the law (which + forbids that one who is hung should remain all night on the tree). + Though he may have set at naught the law, yet will not we. + Therefore they buried the Fatherless in the place where he was + stoned. And when, midnight was come, the disciples came and seated + themselves on the grave, and wept and lamented him. Now when Judas + saw this, he took the body away and buried it in his garden under + a brook. He diverted the water of the brook elsewhere; but when + the body was laid in its bed, he brought its waters back again + into their former channel. + + "Now on the morrow, when the disciples had assembled and had + seated themselves weeping, Judas came to them and said, Why weep + you? Seek him who was buried. And they dug and sought, and found + him not, and all the company cried, He is not in the grave; he is + risen and ascended into heaven, for, when he was yet alive, he + said, He would raise him up, Selah!" + + +When the Queen heard that the elders had slain Jeschu and had buried him, +and that he was risen again, she ordered them within three days to produce +the body or forfeit their lives. In sore alarm, the elders seek the body, +but cannot find it. They therefore proclaim a fast. + + + "Now there was amongst them an elder whose name was Tanchuma; and + he went forth in sore distress, and wandered in the fields, and he + saw Judas sitting in his garden eating. Then Tanchuma drew near to + him, and said to him, What doest thou, Judas, that thou eatest + meat, when all the Jews fast and are in grievous distress? + + "Then Judas was astonished, and asked the occasion of the fast. + And the Rabbi Tanchuma answered him, Jeschu the Fatherless is the + occasion, for he was hung up and buried on the spot where he was + stoned; but now is he taken away, and we know not where he is + gone. And his worthless disciples cry out that he is ascended into + heaven. Now the Queen has condemned us Israelites to death unless + we find him. + + "Judas asked, And if the Fatherless One were found, would it be + the salvation of Israel? The Rabbi Tanchuma answered that it would + be even so. + + "Then spake Judas, Come, and I will show you the man whom ye seek; + for it was I who took the Fatherless from his grave. For I feared + lest his disciples should steal him away, and I have hidden him in + my garden and led a water-brook over the place. + + "Then the Rabbi Tanchuma hasted to the elders of Israel, and told + them all. And they came together, and drew him forth, attached to + the tail of a horse, and brought him before the Queen, and said, + See! this is the man who, they say, has ascended into heaven! + + "Now when the Queen saw this, she was filled with shame, and + answered not a word. + + "Now it fell out, that in dragging the body to the place, the hair + was torn off the head; and this is the reason why monks shave + their heads. It is done in remembrance of what befel Jeschu. + + "And after this, in consequence thereof, there grew to be strife + between the Nazarenes and the Jews, so that they parted asunder; + and when a Nazarene saw a Jew he slew him. And from day to day the + distress grew greater, during thirty years. And the Nazarenes + assembled in thousands and tens of thousands, and hindered the + Israelites from going up to the festivals at Jerusalem. And then + there was great distress, such as when the golden calf was set up, + so that they knew not what to do. + + "And the belief of the opposition grew more and more, and spread + on all sides. Also twelve godless runagates separated and + traversed the twelve realms, and everywhere in the assemblies of + the people uttered false prophecies. + + "Also many Israelites adhered to them, and these were men of high + renown, and they strengthened the faith in Jeschu. And because + they gave themselves out to be messengers of him who was hung, a + great number followed them from among the Israelites. + + "Now when the wise men saw the desperate condition of affairs, one + said to another, Woe is unto us! for we have deserved it through + our sins. And they sat in great distress, and wept, and looked up + to heaven and prayed. + + "And when they had ended their prayer, there rose up a very aged + man of the elders, by name Simon Cephas, who understood prophecy, + and he said to the others, Hearken to me, my brethren! and if ye + will consent unto my advice, I will separate these wicked ones + from the company of the Israelites, that they may have neither + part nor lot with Israel. But the sin do ye take upon you. + + "Then answered they all and said, The sin be on us; declare unto + us thy counsel, and fulfil thy purpose. + + "Therefore Simon, son of Cephas, went into the Holiest Place and + wrote the incommunicable Name, and cut into his flesh and hid the + parchment therein. And when he came forth out of the Temple he + took forth the writing, and when he had learned the Name he betook + himself to the chief city of the Nazarenes,(115) and he cried + there with a loud voice, Let all who believe in Jeschu come unto + me, for I am sent by him to you! + + "Then there came to him multitudes as the sand on the sea-shore, + and they said to him, Show us a sign that thou art sent! And he + said, What sign? They answered him, Even the signs that Jeschu + wrought when he was alive." + + +Accordingly he heals a leper and restores a dead man to life. And when the +people saw this, they submitted to him, as one sent to them by Jeschu. + + + Then said Simon Cephas to them, Yea, verily, Jeschu did send me to + you, and now swear unto me that ye will obey me in all things that + I command you. + + "And they swore to him, We will do all things that thou + commandest. + + "Then Simon Cephas said, Ye know that he who hung on the tree was + an enemy to the Israelites and the Law, because of the prophecy of + Isaiah, Your new moons and festivals my soul hateth.(116) And that + he had no pleasure in the Israelites, according to the saying of + Hosea, Ye are not my people.(117) Now, although it is in his power + to blot them in the twinkling of an eye from off the face of the + earth, yet will he not root them out, but will keep them ever in + the midst of you as a witness to his stoning and hanging on the + tree. He endured these pains and the punishment of death, to + redeem your souls from hell. And now he warns and commands you to + do no harm to any Jew. Yea, even should a Jew say to a Nazarene, + Go with me a mile, he shall go with him twain; or should a + Nazarene be smitten by a Jew on one cheek, let him turn to him the + other also, that the Jews may enjoy in this world their good + things, for in the world to come they must suffer their punishment + in hell. If ye do these things, then shall ye merit to sit with + them (_i.e._ the apostles) on their thrones.(118) + + "And this also doth he require of you, that ye do not celebrate + the Feast of Unleavened Bread, but that ye keep holy the day on + which he died. And in place of the Feast of Pentecost, that ye + keep the fortieth day after his stoning, on which he went up into + heaven. And in place of the Feast of Tabernacles, that ye keep the + day of his Nativity, and eight days after that ye shall celebrate + his Circumcision." + + +The Christians promised to do as Cephas commanded them, but they desired +him to reside in the midst of them in their great city. + +To this he consented. "I will dwell with you," said he, "if ye will +promise to permit me to abstain from all food, and to eat only the bread +of poverty and drink the water of affliction. Ye must also build me a +tower in the midst of the city, wherein I may spend the rest of my days." + +This was done. The tower was built and called "Peter," and in this Cephas +dwelt till his death six years after. "In truth, he served the God of our +fathers, Abraham, Isaac and Jacob, and composed many beautiful hymns, +which he dispersed among the Jews, that they might serve as a perpetual +memorial of him; and he divided all his hymns among the Rabbis of Israel." + +On his death he was buried in the tower. + +After his death, a man named Elias assumed the place of messenger of +Jeschu, and he declared that Simon Cephas had deceived the Christians, and +that he, Elias, was an apostle of Jeschu, rather than Cephas, and that the +Christians should follow him. The Christians asked for a sign. + +Elias said "What sign do ye ask?" Then a stone fell from the tower Peter, +and smote him that he died. "Thus," concludes this first version of the +Toledoth Jeschu, "may all Thine enemies perish, O Lord; but may those that +love Thee be as the sun when it shineth in its strength!" + +Thus ends this wonderful composition, which carries its own condemnation +with it. + +The two captures and sentences of Jeschu are apparently two forms of +Jewish legend concerning Christ's death, which the anonymous writer has +clumsily combined. + +The scene in Gethsemane is laid on the other side of Jordan. It is +manifestly imitated from the Gospels, but not directly, probably from some +mediaeval sculptured representation of the Agony in the Garden, common +outside every large church.(119) In place of an angel appearing to comfort +Christ, an evil spirit vexes him. The kiss of Judas is transformed into a +genuflexion or prostration before him, and takes place, not in the Garden +but in the Temple. The resistance of the disciples is mentioned. Jeschu is +bound to a marble pillar and scourged. Of this the Gospels say nothing; +but the pillar is an invariable feature in artistic representations of the +scourging. Two of the sayings on the Cross are correctly given. In +agreement with the account in the Talmud, Jeschu is stoned, and then, to +identify the son of Panthera with the son of Mary, is hung on a tree. The +tree breaks, and he falls to the ground. The visitor to Oberammergau +Passion Play will remember the scene of Judas hanging himself, and the +tree snapping. The Toledoth Jeschu does not say that Jeschu was crucified, +but that he was hung. The suicide of Judas was identified with the death +of Jesus. If the author of the anti-evangel saw the scene of the breaking +bough in a miracle-play, he would perhaps naturally transfer it to Christ. + +The women seated late at night by the sepulchre, or coming early with +spices, a feature in miracle-plays of the Passion, are transformed into +the disciples weeping above the grave. The angel who addresses them, in +the Toledoth Jeschu, becomes Judas. + +In miracle-plays, Claudia Procula, the wife of Pilate, assumes a +prominence she does not occupy in the Gospels; she may have originated the +idea in the mind of the author of Wagenseil's Toledoth, of the Queen +Helena. That he confounded the Queen of King Jannaeus with the mother of +Constantine is not wonderful. The latter was the only historical princess +who showed sympathy with the Christians at Jerusalem, and of whose +existence the anonymous author was aware, probably through the popular +mediaeval romance of Helena, "La belle Helne." He therefore fell without +a struggle into the gross anachronism of making the Empress Helena the +wife of Jannaeus, and contemporary with Christ. + +In the Toledoth Jeschu of Wagenseil, Simon Peter is represented as a Jew +ruling the Christians in favour of the Jews. The Papacy must have been +fully organized when this anti-evangel was written, and the Jews must have +felt the protection accorded them by the Popes against their persecutors. +St. Gregory the Great wrote letters, in 591 and 598, in behalf of the Jews +who were maltreated in Italy and Sicily. Alexander II., in 1068, wrote a +letter to the Bishops of Gaul exhorting them to protect the Jews against +the violence of the Crusaders, who massacred them on their way to the +East. He gave as his reason for their protection the very one put into +Simon Cephas' mouth in the Toledoth Jeschu, that God had preserved them +and scattered them in all countries as witnesses to the truth of the +Gospel. In the cruel confiscation of their goods, and expulsion from +France by Philip Augustus, and the simultaneous persecution they underwent +in England, Innocent III. took their side, and insisted, in 1199, on their +being protected from violence. Gregory IX. defended them when maltreated +in Spain and in France by the Crusaders in 1236, on their appeal to him +for protection. In 1246, the Jews of Germany appealed to the Pope, +Innocent IV., against the ecclesiastical and secular princes who pillaged +them on false charges. Innocent wrote, in 1247, ordering those who had +wronged them to indemnify them for their losses. + +In 1417, the Jews of Constance came to meet Martin V., as their protector, +on his coronation, with hymns and torches, and presented him with the +Pentateuch, which he had the discourtesy to refuse, saying that they might +have the Law, but they did not understand it. + +The claim made in the Toledoth Jeschu that the Papacy was a government in +the interest of the Jews against the violence of the Christians, points to +the thirteenth century as the date of the composition of this book, a +century when the Jews suffered more from Christian brutality than at any +other period, when their exasperation against everything Christian was +wrought to its highest pitch, and when they found the Chair of Peter their +only protection against extermination by the disciples of Christ. + +Some dim reference may be made to the anti-pope of Jewish blood, Peter +Leonis, who took the name of Anacletus II., and who survives in modern +Jewish legend as the Pope Elchanan. Anacletus II. (A.D. 1130-1138) +maintained his authority in Rome against Innocent II., and from his refuge +in the tower of St. Angelo, defied the Emperor Lothair, who had marched to +Rome to install Innocent. Anacletus was accused of showing favour to the +Jews, whose blood he inherited--his father was a Jewish usurer. When +Christians shrank from robbing the churches of their silver and golden +ornaments, required by Anacletus to pay his mercenaries and bribe the +venal Romans, he is said to have entrusted the odious task to the Jews. + +Jewish legend has converted the Jewish anti-pope into the son of the Rabbi +Simeon Ben Isaac, of Mainz, who died A.D. 1096. According to the story, +the child Elchanan was stolen from his father and mother by a Christian +nurse, was taken charge of by monks, grew up to be ordained priest, and +finally was elected Pope. + +As a child he had been wont to play chess with his father, and had learned +from him a favourite move whereby to check-mate his adversary. + +The Jews of Germany suffered from oppression, and appointed the Rabbi +Simeon to bear their complaints to the Pope. The old Jew went to Rome and +was introduced to the presence of the Holy Father. Elchanan recognized him +at once, and sent forth all his attendants, then proposed a game of chess +with the Rabbi. When the Pope played the favourite move of the old Jew, +Simeon Ben Isaac sprang up, smote his brow, and cried out, "I thought none +knew this move save I and my long-lost child." "I am that child," answered +the Pope, and he flung himself into the arms of the aged Jew.(120) + +That the Wagenseil Toledoth Jeschu was written in the eleventh, twelfth or +thirteenth century appears probable from the fact stated, that it was in +these centuries that the Jews were more subjected to persecution, +spoliation and massacre than in any other; and the Toledoth Jeschu is the +cry of rage of a tortured people,--a curse hurled at the Founder of that +religion which oppressed them. + +In the eleventh century the Jews in the great Rhine cities were massacred +by the ferocious hosts of Crusaders under Ernico, Count of Leiningen, and +the priests Folkmar and Goteschalk. At the voice of their leaders (A.D. +1096), the furious multitude of red-crossed pilgrims spread through the +cities of the Rhine and the Moselle, massacring pitilessly all the Jews +that they met with in their passage. In their despair, a great number +preferred being their own destroyers to awaiting certain death at the +hands of their enemies. Several shut themselves up in their houses, and +perished amidst flames their own hands had kindled; some attached heavy +stones to their garments, and precipitated themselves and their treasures +into the Rhine or Moselle. Mothers stifled their children at the breast, +saying that they preferred sending them to the bosom of Abraham to seeing +them torn away to be nurtured in a religion which bred tigers. + +Some of the ecclesiastics behaved with Christian humanity. The Bishops of +Worms and Spires ran some risk in saving as many as they could of this +defenceless people. The Archbishop of Treves, less generous, gave refuge +to such only as would consent to receive baptism, and coldly consigned the +rest to the knives and halters of the Christian fanatics. The Archbishop +of Mainz was more than suspected of participation in the plunder of his +Jewish subjects. The Emperor took on himself the protection and redress of +the wrongs endured by the Jews, and it was apparently at this time that +the Jews were formally taken under feudal protection by the Emperor. They +became his men, owing to him special allegiance, and with full right +therefore to his protection. + +The Toledoth Jeschu of Wagenseil was composed by a German Jew; that is +apparent from its mention of the letter of the synagogue of Worms to the +Sanhedrim. Had it been written in the eleventh century, it would not have +represented the Pope as the refuge of the persecuted Jews, for it was the +Emperor who redressed their wrongs. + +But it was in the thirteenth century that the Popes stood forth as the +special protectors of the Jews. On May 1, 1291, the Jewish bankers +throughout France were seized and imprisoned by order of Philip the Fair, +and forced to pay enormous mulcts. Some died under torture, most yielded, +and then fled the inhospitable realm. Five years after, in one day, all +the Jews in France were taken, their property confiscated to the Crown, +the race expelled the realm. + +In 1320, the Jews of the South of France, notwithstanding persecution and +expulsion, were again in numbers and perilous prosperity. On them burst +the fury of the Pastoureaux. Five hundred took refuge in the royal castle +of Verdun on the Garonne. The royal officers refused to defend them. The +shepherds set fire to the lower stories of a lofty tower; the Jews slew +each other, having thrown their children to the mercy of their assailants. +Everywhere, even in the great cities, Auch, Toulouse, Castel Sarrazen, the +Jews were left to be remorselessly massacred and their property pillaged. +The Pope himself might have seen the smoke of the fires that consumed them +darkening the horizon from the walls of Avignon. But John XXII., cold, +arrogant, rapacious, stood by unmoved. He launched his excommunication, +not against the murderers of the inoffensive Jews, but against all who +presumed to take the Cross without warrant of the Holy See. Even that same +year he published violent bulls against the poor persecuted Hebrews, and +commanded the Bishops to destroy their Talmud, the source of their +detestable blasphemies; but he bade those who should submit to baptism to +be protected from pillage and massacre. + +The Toledoth Jeschu, therefore, cannot have been written at the beginning +of the fourteenth century, when the Jews had such experience of the +indifference of a Pope to their wrongs. We are consequently forced to look +to the thirteenth century as its date. And the thirteenth century will +provide us with instances of persecution of the Jews in Germany, and Popes +exerting themselves to protect them. + +In 1236, the Jews were the subject of an outburst of popular fury +throughout Europe, but especially in Spain, where a fearful carnage took +place. In France, the Crusaders of Guienne, Poitou, Anjou and Brittany +killed them, without sparing the women and children. Women with child were +ripped up. The unfortunate Jews were thrown down, and trodden under the +feet of horses. Their houses were ransacked, their books burned, their +treasures carried off. Those who refused baptism were tortured or killed. +The unhappy people sent to Rome, and implored the Pope to extend his +protection to them. Gregory IX. wrote at once to the Archbishop of +Bordeaux, the Bishops of Saintes, Angoulme and Poictiers, forbidding +constraint to be exercised on the Jews to force them to receive baptism; +and a letter to the King entreating him to exert his authority to repress +the fury of the Crusaders against the Jews. + +In 1240, the Jews were expelled from Brittany by the Duke John, at the +request of the Bishops of Brittany. + +In 1246, the persecution reached its height in Germany. Bishops and nobles +vied with each other in despoiling and harassing the unfortunate Hebrews. +They were charged with killing Christian children and devouring their +hearts at their Passover. Whenever a dead body was found, the Jews were +accused of the murder. Hosts were dabbled in blood, and thrown down at +their doors, and the ignorant mob rose against such profanation of the +sacred mysteries. They were stripped of their goods, thrown into prison, +starved, racked, condemned to the stake or to the gallows. From the German +towns miserable trains of yellow-girdled and capped exiles issued, seeking +some more hospitable homes. If they left behind them their wealth, they +carried with them their industry. + +A deputation of German Rabbis visited the Pope, Innocent IV., at Lyons, +and laid the complaints of the Jews before him. Innocent at once took up +their cause. He wrote to all the bishops of Germany, on July 5th, 1247, +ordering them to favour the Jews, and insist on the redress of the wrongs +to which they had been subjected, whether at the hands of ecclesiastics or +nobles. A similar letter was then forwarded by him to all the bishops of +France. + +At this period it was in vain for the Jews to appeal to the Emperor. +Frederick II. was excommunicated, and Germany in revolt, fanned by the +Pope, against him. A new Emperor had been proposed at a meeting at Budweis +to the electors of Austria, Bohemia and Bavaria, but the proposition had +been rejected. Henry of Thuringia, however, set up by Innocent, and +supported by the ecclesiastical princes of Germany, had been crowned at +Hochem. A crusade was preached against the Emperor Frederick; Henry of +Thuringia was defeated and died. The indefatigable Innocent, clinging to +the cherished policy of the Papal See to ruin the unity of Germany by +stirring up intestine strife, found another candidate in William of +Holland. He was crowned at Aix-la-Chapelle, October 3, 1247. From this +time till his death, four years after, the cause of Frederick declined. +Frederick was mostly engaged in wars in Italy, and had not leisure, if he +had the power, to attend to and right the wrongs of his Jewish vassals. + +It was at this period that I think we may conclude the Toledoth Jeschu of +Wagenseil was written. + +Another consideration tends to confirm this view. The Wagenseil Toledoth +Jeschu speaks of Elias rising up after the death of Simon Cephas, and +denouncing him as having led the Christians away. + +Was there any Elias at the close of the thirteenth century who did thus +preach against the Pope? There was. Elias of Cortona, second General of +the Franciscan Order, the leader of a strong reactionary party opposed to +the Spirituals or Caesarians, those who maintained the rule in all its +rigour, had been deposed, then carried back into the Generalship by a +recoil of the party wave, then appealed against to the Pope, deposed once +more, and finally excommunicated. Elias joined the Emperor Frederick, the +deadly foe of Innocent IV., and, sheltered under his wing, denounced the +venality, the avarice, the extortion of the Papacy. As a close attendant +on the German Emperor, his adviser, as one who encouraged him in his +opposition to a Pope who protected the Jews, the German Jews must have +heard of him. But the stone of excommunication firing at him struck him +down, and he died in 1253, making a death-bed reconciliation with Rome. + +But though it is thus possible to give an historical explanation of the +curious circumstance that the Toledoth Jeschu ranges the Pope among the +friends of Judaism and the enemies of Christianity, and provide for the +identification of Elias with the fallen General of the Minorites,--the +story points perhaps to a dim recollection of Simon Peter being at the +head of the Judaizing Church at Jerusalem and Rome, which made common +cause with the Jews, and of Paul, here designated Elias, in opposition to +him. + + + + +VII. The Second Toledoth Jeschu. + + +We will now analyze and give extracts from the second anti-evangel of the +Jews, the TOLEDOTH JESCHU OF HULDRICH.(121) + +It begins thus: "In the reign of King Herod the Proselyte, there lived a +man named Papus Ben Jehuda. To him was betrothed Mirjam, daughter of +Kalphus; and her brother's name was Simeon. He was a Rabbi, the son of +Kalphus. This Mirjam, before her betrothal, was a hair-dresser to +women.... She was surpassing beautiful in form. She was of the tribe of +Benjamin." + +On account of her extraordinary beauty, she was kept locked up in a house; +but she escaped through a window, and fled from Jerusalem to Bethlehem +with Joseph Pandira, of Nazareth. + +As has been already said, Papus Ben Jehuda was a contemporary of Rabbi +Akiba, and died about A.D. 140. In the Wagenseil Toledoth Jeschu, Mirjam +is betrothed to a Jochanan. In the latter, Mary lives at Bethlehem; in the +Toledoth of Huldrich, she resides at Jerusalem. + +Many years after, the place of the retreat of Mirjam and Joseph Pandira +having been made known to Herod, he sent to Bethlehem orders for their +arrest, and for the massacre of the children; but Joseph, who had been +forewarned by a kinsman in the court of Herod, fled in time with his wife +and children into Egypt. + +After many years a famine broke out in Egypt, and Joseph and Mirjam, with +their son Jeschu and his brethren, returned to Canaan and settled at +Nazareth. + + + "And Jeschu grew up, and went to Jerusalem to acquire knowledge, + in the school of Joshua, the son of Perachia (B.C. 90); and he + made there great advance, so that he learned the mystery of the + chariot and the holy Name.(122) + + "One day it fell out that Jeschu was playing ball with the sons of + the priests, near the chamber Gasith, on the hill of the Temple. + Then by accident the ball fell into the Fish-valley. And Jeschu + was very grieved, and in his anger he plucked the hat from off his + head, and cast it on the ground and burst into lamentations. + Thereupon the boys warned him to put his hat on again, for it was + not comely to be with uncovered head. Jeschu answered, Verily, + Moses gave you not this law; it is but an addition of the lawyers, + and therefore need not be observed. + + "Now there sat there, Rabbi Eliezer and Joshua Ben Levi (A.D. + 220), and the Rabbi Akiba (A.D. 135) hard by, in the school, and + they heard the words that Jeschu had spoken. + + "Then said the Rabbi Eliezer, That boy is certainly a Mamser. But + Rabbi Joshua, son of Levi, said, He is a Ben-hannidda. And the + Rabbi Akiba said also, He is a Ben-hannidda.(123) Therefore the + Rabbi Akiba went forth out of the school, and asked Jeschu in what + city he was born. Jeschu answered, I am of Nazareth; my father's + name is Mezaria,(124) and my mother's name is Karchat. + + "Then the Rabbis Akiba, Eliezer and Joshua went into the school of + the Rabbi Joshua, son of Perachia, and seized Jeschu by the hair + and cut it off in a circle, and washed his head with the water + Boleth, so that the hair might not grow again." + + +Ashamed at this humiliation, according to the Toledoth Jeschu of Huldrich, +the boy returned to Nazareth, where he wounded his mother's breast. + +Probably the author of this counter-Gospel saw one of those common +artistic representations of the Mater Dolorosa with a sword piercing her +soul, and invented the story of Jesus wounding his mother's breast to +account for it. + +When Jeschu was grown up, there assembled about him many disciples, whose +names were Simon and Matthias, Elikus, Mardochai and Thoda, whose names +Jeschu changed. + + + "He called Simon Peter, after the word Petrus, which in Hebrew + signifies the First. And Matthias he called Matthew; and Elikus he + called Luke, because he sent him forth among the heathen; and + Mardochai he named Mark, because he said, Vain men come to me; and + Thoda he named Pahul (Paul), because he bore witness of him. + + "Another worthless fellow also joined them, named Jochanan, and he + changed his name to Jahannus on account of the miracles Jeschu + wrought through him by means of the incommunicable Name. This + Jahannus advised that all the men who were together should have + their heads washed with the water Boleth, that the hair might not + grow on them, and all the world might know that they were + Nazarenes. + + "But the affair was known to the elders and to the King. Then he + sent his messengers to take Jeschu and his disciples, and to bring + them to Jerusalem. But out of fear of the people, they gave timely + warning to Jeschu that the King sought to take and kill him and + his companions. Therefore they fled into the desert of Ai + (Capernaum?). And when the servants of the King came and found + them not, with the exception of Jahannus they took him and led him + before the King. And the King ordered that Jahannus should be + executed with the sword. The servants of the King therefore went + at his command and slew Jahannus, and hung up his head at the gate + of Jerusalem.(125) + + "About this time Jeschu assembled the inhabitants of Jerusalem + about him, and wrought many miracles. He laid a millstone on the + sea, and sailed about on it, and cried, I am God, the Son of God, + born of my mother by the power of the Holy Ghost, and I sprang + from her virginal brow. + + "And he wrought many miracles, so that all the inhabitants of Ai + believed in him, and his miracles he wrought by means of the + incommunicable Name. + + "Then Jeschu ordered the law to be done away with, for it is said + in the Psalm, It is time for thee, Lord, to lay too thine hand, + for they have destroyed thy law. Now, said he, is the right time + come to tear up the law, for the thousandth generation has come + since David said, He hath promised to keep his word to a thousand + generations (Ps. cviii. 8). + + "Therefore they arose and desecrated the Sabbath. + + "When now the elders and wise men heard of what was done, they + came to the King and consulted him and his council. Then answered + Judas, son of Zachar,(126) I am the first of the King's princes; I + will go myself and see if it be true what is said, that this man + blasphemeth. + + "Therefore Judas went and put on other clothes like the men of Ai, + and spake to Jeschu and said, I also will learn your doctrine. + Then Jeschu had his head shaved in a ring and washed with the + water Boleth. + + "After that they went into the wilderness, for they feared the + King lest he should take them if they tarried at Ai. And they lost + their way; and in the wilderness they lighted on a shepherd who + lay on the ground. Then Jeschu asked him the right way, and how + far it was to shelter. The shepherd answered, The way lies + straight before you; and he pointed it out with his foot. + + "They went a little further, and they found a shepherd maiden, and + Jeschu asked her which way they must go. Then the maiden led them + to a stone which served as a sign-post. And Peter said to Jeschu, + Bless this maiden who has led us hither! And he blessed her, and + wished for her that she might become the wife of the shepherd they + had met on the road. + + "Then said Peter, Wherefore didst thou so bless the maiden? He + answered, The man is slow, but she is lively. If he were left + without her activity, it would fare ill with him. For I am a God + of mercy, and make marriages as is best for man." + + +This is a German story. There are many such of Jesus and St. Peter to be +found in all collections of German household tales. They go together on a +journey, and various adventures befal them, and the Lord orders things +very differently from what Peter expects. To this follows another story, +familiar to English school-boys. The apostles come with their Master to an +inn, and ask for food. The innkeeper has a goose, and it is decided that +he shall have the goose who dreams the best dream that night. When all are +asleep, Judas gets up, plucks, roasts and eats the goose. Next morning +they tell their dreams. Judas says, "Mine was the best of all, for I +dreamt that in the night I ate the goose; and, lo! the goose is gone this +morning. I think the dream must have been a reality." Among English +school-boys, the story is told of an Englishman, and Scotchman, and an +Irishman. The latter, of course, takes the place of Judas. + +Some equally ridiculous stories follow, inserted for the purpose of making +our blessed Lord and his apostles contemptible, but not taken, like the +two just mentioned, from German folk-lore. + + + "After that Judas went to Jerusalem, but Jeschu and Peter tarried + awaiting him (at Laish), for they trusted him. Now when Judas was + come to Jerusalem, he related to the King and the elders the words + and deeds of Jeschu, and how, through the power of the + incommunicable Name, he had wrought such wonders that the people + of Ai believed in him, and how that he had taken to wife the + daughter of Karkamus, chief ruler of Ai. + + "Then the King and the elders asked counsel of Judas how they + might take Jeschu and his disciples. Judas answered, Persuade + Jagar Ben Purah, their host, to mix the water of forgetfulness + with their wine. We will come to Jerusalem for the Feast of + Tabernacles; and then do ye take him and his disciples. For Jager + Purah is the brother of the Gerathite Karkamus; but I will + persuade Jeschu that Jager Purah is the brother of Karkamus of Ai, + and he will believe my words, and they will all come up to the + Feast of Tabernacles. Now when they shall have drunk of that wine, + then will Jeschu forget the incommunicable Name, and so will be + unable to deliver himself out of your hands, so that ye can + capture him and hold him fast. + + "Then answered the King and the elders, Thy counsel is good; go in + peace, and we will appoint a fast. Therefore Judas went his way on + the third of the month Tisri (October), and the great assembly in + Jerusalem fasted a great fast, and prayed God to deliver Jeschu + and his followers into their hands. And they undertook for + themselves and for their successors a fast to be hold annually on + the third of the month Tisri, for ever. + + "When Judas had returned to Jeschu, he related to him, I have been + attentive to hear what is spoken in Jerusalem, and none so much as + wag their tongues against thee. Yea! when the King took Jahannus + to slay him, his disciples came in force and rescued him. And + Jahannus said to me, Go say to Jesus, our Lord, that he come with + his disciples, and we will protect him; and see! the host, Jager + Purah, is brother of Karkamus, ruler of Ai, and an uncle of thy + betrothed. + + "Now when Jeschu heard the words of Judas, he believed them; for + the inhabitants of Jerusalem and their neighbours fasted + incessantly during the six days between the feast of the New Year + and the Day of Atonement,--yea, even on the Sabbath Day did some of + them fast. And when those men who were not in the secret asked + wherefore they fasted at this unusual time, when it was not + customary to fast save on the Day of Atonement, the elders + answered them, This is done because the King of the Gentiles has + sent and threatened us with war. + + "But Jeschu and his disciples dressed themselves in the costume of + the men of Ai, that they might not be recognized in Jerusalem; and + in the fast, on the Day of Atonement, Jeschu came with his + disciples to Jerusalem, and entered into the house of Purah, and + said, Of me it is written, Who is this that cometh from Edom, with + dyed garments from Bozrah? I that speak in righteousness, mighty + to save. I have trodden the wine-press alone, and of the people + there was none with me.(127) For now am I come from Edom to the + house of Purah, and of thee, Purah, was it written, Jegar + Sahadutha!(128) For thou shalt be to us a hill of witness and + assured protection. But I have come here to Jerusalem to abolish + the festivals and the holy seasons and the appointed holy days. + And he that believeth in me shall have his portion in eternal + life. I will give forth a new law in Jerusalem, for of me was it + written, Out of Zion shall the law go forth, and the word of the + Lord from Jerusalem.(129) And their sins and unrighteousness will + I atone for with my blood. But after I am dead I will arise to + life again; for it is written, I kill and make alive; I bring down + to hell, and raise up therefrom again.(130) + + "But Judas betook himself secretly to the King, and told him how + that Jeschu and his disciples were in the house of Purah. + Therefore the King sent young priests into the house of Purah, who + said unto Jeschu, We are ignorant men, and believe in thee and thy + word; but do this, we pray thee, work a miracle before our eyes. + + "Then Jeschu wrought before them wonders by means of the + incommunicable Name. + + "And on the great Day of Atonement he and his disciples ate and + drank, and fasted not; and they drank of the wine wherewith was + mingled the Water of Forgetfulness, and then betook themselves to + rest. + + "And when midnight was now come, behold! servants of the King + surrounded the house, and to them Purah opened the door. And the + servants broke into the room where Jeschu and his disciples were, + and they cast them into chains. + + "Then Jeschu directed his mind to the incommunicable Name; but he + could not recall it, for all had vanished from his recollection. + + "And the servants of the King led Jeschu and his disciples to the + prison of the blasphemers. And in the morning they told the King + that Jeschu and his disciples were taken and cast into prison. + Then he ordered that they should be detained till the Feast of + Tabernacles. + + "And on that feast all the people of the Lord came together to the + feast, as Moses had commanded them. Then the King ordered that + Jeschu's disciples should be stoned outside the city; and all the + Israelites looked on, and heaped stones on the disciples. And all + Israel broke forth into hymns of praise to the God of Israel, that + these men of Belial had thus fallen into their hands. + + "But Jeschu was kept still in prison, for the King would not slay + him till the men of Ai had seen that his words were naught, and + what sort of a prophet he was proved to be. + + "Also he wrote letters throughout the land to the councils of the + synagogues to learn from them after what manner Jeschu should be + put to death, and summoning all to assemble at Jerusalem on the + next feast of the Passover to execute Jeschu, as it is written, + Whosoever blasphemeth the name of the Lord, he shall surely be put + to death, and all the congregation shall certainly stone him.(131) + + "But the people of Girmajesa (Germany) and all that country round, + what is at this day called Wormajesa (Worms) in the land of the + Emperor, and the little council in the town of Wormajesa, answered + the King in this wise, Let Jesus go, and slay him not! Let him + live till he die and perish. + + "But when the feast of the Passover drew nigh, it was heralded + through all the land of Judaea, that any one who had aught to say + in favour, and for the exculpation, of Jeschu, should declare it + before the King. But all the people with one consent declared that + Jeschu must die.(132) + + "Therefore, on the eve of the Passover, Jeschu was brought out of + the prison, and they cried before him, So may all thine enemies + perish, O Lord! And they hanged him on a tree outside of + Jerusalem, as the King and elders of Jerusalem had commanded. + + "And all Israel looked on and praised and glorified God. + + "Now when even was come, Judas took down the body of Jeschu from + the tree and laid it in his garden in a conduit. + + "But when the people of Ai heard that Jeschu had been hung, they + became enemies to Israel. And the people of Ai attacked the + Israelites, and slew of them two thousand men. And the Israelites + could not go to the feasts because of the men of Ai. Therefore the + King proclaimed war against Ai; but he could not overcome it, for + mightily grew the multitude of those who believed in Jeschu, even + under the eyes of the King in Jerusalem. + + "And some of these went to Ai, and declared that on the third day + after Jeschu had been hung, fire had fallen from heaven, which had + surrounded Jeschu, and he had arisen alive, and gone up into + heaven.(133) + + "And the people of Ai believed what was said, and swore to avenge + on the children of Israel the crime they had committed in hanging + Jeschu. Now when Judas saw that the people of Ai threatened great + things, he wrote a letter unto them, saying, There is no peace to + the ungodly, saith the Lord; therefore do the people take counsel + together, and the Gentiles imagine a vain thing. Come to Jerusalem + and see your false prophet! For, lo! he is dead and buried in a + conduit. + + "Now when they heard this, the men of Ai went to Jerusalem and saw + Jeschu lying where had been said. But, nevertheless, when they + returned to Ai, they said that all Judas had written was false. + For, lo! said they, when we came to Jerusalem we found that all + believed in Jeschu, and had risen and had expelled the King out of + the city because he believed not; and many of the elders have they + slain. Then the men of Ai believed these words of the messengers, + and they proclaimed war against Israel. + + "Now when the King and the elders saw that the men of Ai were + about to encamp against them, and that the numbers of these + worthless men grow--they were the brethren and kinsmen of + Jeschu--they took counsel what they should do in such sore straits + as they were in. + + "And Judas said, Lo! Jeschu has an uncle Simon, son of Kalpus, who + is now alive, and he is an honourable old man. Give him the + incommunicable Name, and let him work wonders in Ai, and tell the + people that he does them in the name of Jesus. And they will + believe Simon, because he is the uncle of Jeschu. But Simon must + make them believe that Jeschu committed to him all power to teach + them not to ill-treat the Israelites, and he has reserved them for + his own vengeance. + + "This counsel pleased the King and the elders, and they went to + Simon and told him the matter. + + "Then went Simon, when he had learned the Name, and drew nigh to + Ai, and he raised a cloud and thunder and lightning. And he seated + himself on the cloud, and as the thunder rolled he cried, Ye men + of Ai, gather yourselves together at the tower of Ai, and there + will I give you commandments from Jeschu. + + "But when the people of Ai heard this voice, they were sore + afraid, and they assembled on all sides about the tower. And lo! + Simon was borne thither on the cloud; and he stepped upon the + tower. And the men of Ai fell on their faces before him.(134) Then + Simon said, I am Simon Ben Kalpus, uncle of Jeschu. Jeschu came + and sent me unto you to teach you his law, for Jesus is the Son of + God. And lo! I will give you the law of Jesus, which is a new + commandment. + + "Then he wrought before them signs and wonders, and he said to the + people of Ai, Swear to me to obey all that I tell you. And they + swore to him. Then said Simon, Go to your own homes. And all the + people of Ai returned to their dwellings. + + "Now Simon sat on the tower, and wrote the commandments even as + the King and elders had decided. And he changed the Alphabet, and + gave the letters new names, as secretly to protest that all he + taught written in those letters was lies. And this was the + Alphabet he wrote: A, Be, Ce, De, E, Ef, Cha, I, Ka, El, Em, En, + O, Pe, Ku, Er, Es, Te, U, Ix, Ejed, Zet. + + "And this is the interpretation: My father is Esau, who was a + huntsman, and was weary; and lo! his sons believed in Jesus, who + lives, as God. + + "And Simon composed for the deception of the people of Ai lying + books, and he called them 'Avonkelajon' (Evangelium), which, being + interpreted, is the End of Ungodliness. But they thought he said, + 'Eben gillajon,' which means Father, Son, and Holy Ghost. He also + wrote books in the names of the disciples of Jeschu, and + especially in that of Johannes, and said that Jeschu had given him + these. + + "But with special purpose he composed the Book of Johannes (the + Apocalypse), for the men of Ai thought it contained mysteries, + whereas it contained pure invention. For instance, he wrote in the + Book of Johannes that Johannes saw a beast with seven heads and + seven horns and seven crowns, and the name of the beast was + blasphemy, and the number of the beast 666. Now the seven heads + mean the seven letters which compose in Hebrew the words, 'Jeschu + of Nazareth.' And in like manner the number 666 is that which is + the sum of the letters composing this name. In like way did Simon + compose all the books to deceive the people, as the King and the + elders had bidden him. + + "And on the sixth day of the third month Simon sat on the cloud, + and the people of Ai were gathered together before him to the + tower, and he gave them the book Avonkelajon, and said to them, + When ye have children born to you, ye must sprinkle them with + water, in token that Jeschu was washed with the water Boleth, and + ye must observe all the commandments that are written in the book + Avonkelajon. And ye must wage no war against the people of Israel, + for Jeschu has reserved them to avenge himself on them himself. + + "Now when the people of Ai heard these words, they answered that + they would keep them. And Simon returned on his cloud to + Jerusalem. And all the people thought he had gone up in a cloud to + heaven to bring destruction on the Israelites.(135) + + "Not long after this, King Herod died, and was succeeded by his + son in the kingdom of Israel. But when he had obtained the throne, + he heard that the people of Ai had made images in honour of Jesus + and Mary, and he wrote letters to Ai and ordered their + destruction; otherwise he would make war against them. + + "Then the people of Ai sent asking help of the Emperor against the + King of Israel. But the Emperor would not assist them and war + against Israel. Therefore, when the people of Ai saw that there + was no help, they burned the images and bound themselves before + the sons of Israel. + + "And about this time Mirjam, the mother of Jeschu, died. Then the + King ordered that she should be buried at the foot of the tree on + which Jeschu had hung; and there he also had the brothers and + sisters of Jeschu hung up. And they were hung, and a memorial + stone was set up on the spot. + + "But the worthless men, their kinsmen, came and destroyed the + memorial stone, and set up another in its stead, on which they + wrote the words, 'Lo! this is a ladder set upon the earth, whose + head reaches to heaven, and the angels of God ascend and descend + upon it, and the mother rejoices here in her children, Allelujah!' + + "Now when the King heard this, he destroyed the memorial they had + erected, and killed a hundred of the kindred of Jeschu. + + "Then went Simon, son of Kalpus, to the King and said, Suffer me, + and I will draw away these people from Jerusalem. And the King + said, Be it so; go, and the Lord be with thee! Therefore Simon + went secretly to these worthless men, and said to them, Let us go + together to Ai, and there shall ye see wonders which I will work. + And some went to Ai, but others seated themselves beside Simon on + his cloud, and left Jerusalem with him. And on the way Simon cast + down those who sat on the cloud with him upon the earth, so that + they died.(136) + + "And when Simon returned to Jerusalem, he told the King what he + had done, and the King rejoiced greatly. And Simon left not the + court of the King till his death. And when he died, all the Jews + observed the day as a fast, and it was the 9th of the month Teboth + (January). + + "But those who had gone to Ai at the word of Simon believed that + Simon and those with him had gone up together into heaven on the + cloud. + + "And when men saw what Simon had taught the people of Ai in the + name of Jesus, they followed them also, and they took them the + daughters of Ai to wife, and sent letters into the furthest + islands with the book Avonkelajon, and undertook for themselves, + and for their descendants, to hold to all the words of the book + Avonkelajon. + + "Therefore they abolished the Law, and chose the first day of the + week as the Sabbath, for that was the birthday of Jesus, and they + ordained many other customs and bad feasts. Therefore have they no + part and lot in Israel. They are accursed in this world, and + accursed in the world to come. But the Lord bless his people + Israel with peace. + + "These are the words of the Rabbi Jochanan, son of Saccai, in + Jerusalem." + + +That this second version of the "Life of Jeschu" is later than the first +one, I think there can be little doubt. It is more full of absurdities +than the first, it adopts German household tales, and exhibits an +ignorance of history even more astounding than in the first Life. The +preachers of the "Evangelium" marry wives, and there is a burning of +images of St. Mary and our Lord. These are _perhaps_ indications of its +having been composed after the Reformation. + +Luther did not know anything of the Life published later by Huldrich. The +only Toledoth Jeschu he was acquainted with was that afterwards published +by Wagenseil. + + + + + +PART II. THE LOST PETRINE GOSPELS. + + +Under this head are classed all those Gospels whose tendency is Judaizing, +which sprang into existence in the Churches of Palestine and Syria. + +These may be ranged in two sub-classes-- + +a. Those akin to the Gospel of St. Matthew. +b. Those related to the Gospel of St. Mark. + +To the first class belong-- + +1. The Gospel of the Twelve, or of the Hebrews. +2. The Gospel of the Clementines. + +To the second class belong, probably-- + +1. The Gospel of St. Peter. +2. The Gospel of the Egyptians. + + + + +I. The Gospel Of The Hebrews. + + + +1. The Fragments extant. + + +Eusebius quotes Papias, Irenaeus and Origen, as authorities for his +statement that St. Matthew wrote his Gospel first in Hebrew. + +Papias, a contemporary of Polycarp, who was a disciple of St. John, and +who carefully collected all information he could obtain concerning the +apostles, declares that "Matthew wrote his Gospel in the Hebrew +dialect,(137) and that every one translated it as he was able."(138) + +Irenaeus, a disciple of Polycarp, and therefore also likely to have +trustworthy information on this matter, says, "Matthew among the Hebrews +wrote a Gospel in their own language, while Peter and Paul were preaching +the gospel at Rome, and founding the Church there."(139) + +In a fragment, also, of Irenaeus, edited by Dr. Grabe, it is said that +"the Gospel according to Matthew was written to the Jews, for they +earnestly desired a Messiah of the posterity of David. Matthew, in order +to satisfy them on this point, began his Gospel with the genealogy of +Jesus".(140) + +Origen, in a passage preserved by Eusebius, has this statement: "I have +learned by tradition concerning the four Gospels, which alone are received +without dispute by the Church of God under heaven, that the first was +written by St. Matthew, once a tax-gatherer, afterwards an apostle of +Jesus Christ, who published it for the benefit of the Jewish converts, +composed in the Hebrew language."(141) And again, in his Commentary on St. +John, "We begin with Matthew, who, according to tradition, wrote first, +publishing his Gospel to the believers who were of the circumcision." + +Eusebius, who had collected the foregoing testimonies on a subject which, +in that day, seems to have been undisputed, thus records what he believed +to be a well-authenticated historical fact: "Matthew, having first +preached to the Hebrews, delivered to them, when he was preparing to +depart to other countries, his Gospel composed in their native +language."(142) + +St. Jerome follows Papias: "Matthew, who is also Levi, from a publican +became an apostle, and he first composed his Gospel of Christ in Judaea, +for those of the circumcision who believed, and wrote it in Hebrew words +and characters; but who translated it afterwards into Greek is not very +evident. Now this Hebrew Gospel is preserved to this day in the library at +Caesarea which Pamphilus the martyr so diligently collected. I also +obtained permission of the Nazarenes of Beraea in Syria, who use this +volume, to make a copy of it. In which it is to be observed that, +throughout, the Evangelist when quoting the witness of the Old Testament, +either in his own person or in that of the Lord and Saviour, does not +follow the authority of the Seventy translators, but the Hebrew +Scriptures, from which he quotes these two passages, 'Out of Egypt have I +called my Son,' and, 'Since he shall be called a Nazarene.' "(143) And +again: "That Gospel which is called the Gospel of the Hebrews, and which +has lately been translated by me into Greek and Latin, and was used +frequently by Origen, relates," &c.(144) Again: "That Gospel which the +Nazarenes and Ebionites make use of, and which I have lately translated +into Greek from the Hebrew, and which by many is called the genuine Gospel +of Matthew."(145) And once more: "The Gospel of the Hebrews, which is +written in the Syro-Chaldaic tongue, and in Hebrew characters, which the +Nazarenes make use of at this day, is also called the Gospel of the +Apostles, or, as many think, is that of Matthew, is in the library of +Caesarea."(146) + +St. Epiphanius is even more explicit. He says that the Nazarenes possessed +the most complete Gospel of St. Matthew,(147) as it was written at first +in Hebrew;(148) and "they have it still in Hebrew characters; but I do not +know if they have cut off the genealogies from Abraham to Christ." "We may +affirm as a certain fact, that Matthew alone among the writers of the New +Testament wrote the history of the preaching of the Gospel in Hebrew, and +in Hebrew characters."(149) This Hebrew Gospel, he adds, was known to +Cerinthus and Carpocrates. + +The subscriptions of many MSS. and versions bear the same testimony. +Several important Greek codices of St. Matthew close with the statement +that he wrote in Hebrew; the Syriac and Arabic versions do the same. The +subscription of the Peschito version is, "Finished is the holy Gospel of +the preaching of Matthew, which he preached in Hebrew in the land of +Palestine." That of the Arabic version reads as follows: "Here ends the +copy of the Gospel of the apostle Matthew. He wrote it in the land of +Palestine, by the inspiration of the Holy Spirit, in the Hebrew language, +eight years after the bodily ascension of Jesus the Messiah into heaven, +and in the first year of the Roman Emperor, Claudius Caesar." + +The title of Gospel of the Hebrews was only given to the version known to +Jerome and Epiphanius, because it was in use among the Hebrews. But +amongst the Nazarenes it was called "The Gospel of the Apostles,"(150) or +"The Gospel of the Twelve."(151) St. Jerome expressly says that "the +Gospel used by the Nazarenes is also called the Gospel of the +Apostles."(152) That the same Gospel should bear two names, one according +to its reputed authors, the other according to the community which used +it, is not surprising. + +Justin Martyr probably alludes to it under a slightly different name, "The +Recollections of the Apostles."(153) He says that these Recollections were +a Gospel.(154) He adopted the word used by Xenophon for his recollections +of Socrates. What the Memorabilia of Xenophon were concerning the martyred +philosopher, that the Memorabilia of the Apostles were concerning the +martyred Redeemer. + +It is probable that this Hebrew Gospel of the Twelve was the only one with +which Justin Martyr was acquainted. + +Justin Martyr was a native of Samaria, and his acquaintance with +Christianity was probably made in the communities of Nazarenes scattered +over Syria. By family he was a Greek, and was therefore by blood inclined +to sympathize with the Gentile rather than the Jewish Christians. This +double tendency is manifest in his writings. He judges the Ebionites, even +the narrowest of their sectarian rings, with great tenderness; but he +proclaims that Gentiledom had yielded better Christians than Jewdom.(155) +Justin distinguishes between the Ebionites. There were those who in their +own practice observed the Mosaic Law, believing in Christ as the flower +and end of the Law, but without exacting the same observance of believing +Gentiles; and there were those, who not only observed the Law themselves, +but imposed it on their Gentile converts. His sympathies were with the +former, whom he regards as the true followers of the apostles, and not +with the latter. + +Justin's conversion took place circ. A.D. 133. He is a valuable testimony +to the divisions among the Nazarenes or Ebionites in the second century, +just when Gnostic views were infiltrating among the extreme Judaizing +section. + +Justin Martyr's Christian training took place in the Nazarene Church, in +the orthodox, milder section. He no doubt inherited the traditional +prejudice against St. Paul, for he neither mentions him by name, nor +quotes any of his writings. That he should have omitted to quote St. Paul +in his Dialogue with Trypho the Jew is not surprising; but one cannot +doubt that had he seen the Epistles of the Apostle of the Gentiles, he +would have cited them, or shown that they had influenced the current of +his thoughts in his two Apologies addressed to Gentiles. He quotes "the +book that is called the Gospel" as if there were but one; but what Gospel +was it? It has been frequently observed that the quotations of Justin are +closer to the parallel passages in St. Matthew than to those of the other +Canonical Gospels. But the only Gospel he names is the Gospel of the +Twelve. + +Did Justin Martyr possess the Gospel of St. Matthew, or some other? + +It is observable that he diverges from the Gospel narrative in several +particulars. It is inconceivable that this was caused by defect of memory. +Two or three of those texts in which he differs from our Canonical Gospels +occur several times in his writings, and always in the same form.(156) +Would it not be strange that his memory should fail him each time, and on +each of these passages? But though his memory may have been inaccurate in +recording exact words, the differences that have been noticed between the +citations of Justin Martyr and the Canonical Gospel of St. Matthew are not +confined to words; they extend to particulars, to facts. Verbal +differences are accountable for by lapse of memory, but it is not so with +facts. One can understand how in quoting by memory the mode of expressing +the same facts may vary, but not that the facts themselves should be +different. If the facts cited are different, we are forced to conclude +that the citations were derived from another source. And such is the case +with Justin. + +Five or six times does he say that the Magi came from Arabia;(157) St. +Matthew says only that they came from the East.(158) + +He says that our Lord was born in a cave(159) near Bethlehem; that, when +he was baptized, a bright light shone over him; and he gives words which +were heard from heaven, which are not recorded by any of the Evangelists. + +That our Lord was born in a cave is probable enough, but where did Justin +learn it? Certainly not from St. Matthew's Gospel, which gives no +particulars of the birth of Christ at Bethlehem. St. Luke says he was born +in the stable of an inn. Justin, we are warranted in suspecting, derived +the fact of the stable being a cave from the only Gospel with which he was +acquainted, that of the Hebrews. + +The tradition of the scene of Christ's nativity having been a cave was +peculiarly Jewish. It is found in the Apocryphal Gospels of the Nativity +and the Protevangelium, both of which unquestionably grew up in Judaea. +That Justin should endorse this tradition leads to the conclusion that he +found it so stated in his Gospel. + +I shall speak of the light and voice at the baptism presently. + +St. Epiphanius says that the Ebionite Gospel began with, "In the days of +Herod, Caiaphas being the high-priest, there was a man whose name was +John," and so on, like the 3rd chap. St. Matthew. But this was the +mutilated Gospel of the Hebrews used by the Gnostic Ebionites, who were +heretical on the doctrine of the nativity of our Lord, and whom Justin +Martyr speaks of as rejecting the supernatural birth of Christ.(160) + +Among the Nazarenes, orthodox and heretical, but one Gospel was +recognized, and that the Hebrew Gospel of the Twelve; but the Gospel in +use among the Gnostic Ebionites became more and more corrupt as they +diverged further from orthodoxy. + +But the primitive Hebrew Gospel was held "in high esteem by those Jews who +received the faith."(161) "It is the Gospel," says St. Jerome, "that the +Nazarenes use at the present day."(162) "It is the Gospel of the Hebrews +that the Nazarenes read," says Origen.(163) + +Was this Gospel of the Twelve, or of the Hebrews, the original of St. +Matthew's Canonical Greek Gospel, or was it a separate compilation? This +is a question to be considered presently. + +The statement of the Fathers that the Gospel of St. Matthew was first +written in Hebrew, must of course be understood to mean that it was +written in Aramaic or Palestinian Syriac. + +Now we have extant two versions of the Gospels, St. Matthew's included, in +Syriac, the Peschito and the Philoxenian. The latter needs only a passing +mention; it was avowedly made from the Greek, A.D. 508. But the Peschito +is much more ancient. The title of "Peschito" is an emphatic Syrian term +for that which is "simple," "uncorrupt" and "true;" and, applied from the +beginning to this version, it strongly indicates the veneration and +confidence with which it has ever been regarded by all the Churches of the +East.(164) When this version was made cannot be decided by scholars. A +copy in the Laurentian Library bears so early a date as A.D. 586; but it +existed long before the translation was made by Philoxenus in 508. The +first Armenian version from the Greek was made in 431, and the Armenians +already, at that date, had a version from the Syriac, made by Isaac, +Patriarch of Armenia, some twenty years previously, in 410. Still further +back, we find the Peschito version quoted in the writings of St. Ephraem, +who lived not later than A.D. 370.(165) + +Was this Peschito version founded on the Greek canonical text, or, in the +case of St. Matthew, on the "Hebrew" Gospel? I think there can be little +question that it was translated from the Greek. There can be no question +that the Gospels of St. Mark, St. Luke, St. John, the Acts of the +Apostles, the Epistles of St. Paul, and those of the other Epistles +contained in this version,(166) are from the Greek, and it is probable +that the version of St. Matthew was made at the same time from the +received text. The Syrian churches were separated from the Nazarene +community in sympathy; their acceptance of St. Paul's Epistles is a proof +that they were so; and these Epistles were accepted by them at a very +early age, as we gather from internal evidence in the translation. + +The Syrian churches would be likely, moreover, when seeking for copies of +the Christian Scriptures, to ask for them from churches which were +regarded as orthodox, rather than from a dwindling community which was +thought to be heretical. + +The Peschito version of St. Matthew follows the canonical Greek text, and +not the Gospel of the Hebrews, in such passages as can be compared;(167) +not one of the peculiarities of the latter find their echo in the Peschito +text. + +The Gospel of the Hebrews has not, therefore, been preserved to us in the +Peschito St. Matthew. The translations made by St. Jerome in Greek and +Latin have also perished. It is not difficult to account for the loss of +the book. The work itself was in use only by converted Jews; it was in the +exclusive possession of the descendants of those parties for whose use it +had been written. The Greek Gospels, on the other hand, spread as +Christianity grew. The Nazarenes themselves passed away, and their +cherished Gospel soon ceased to be known among men. + +Some exemplars may have been preserved for a time in public libraries, but +these would not survive the devastation to which the country was exposed +from the Saracens and other invaders, and it is not probable that a +solitary copy survives. + +But if the entire Gospel of the Hebrews has not been preserved to us, we +have got sufficiently numerous fragments, cited by ancient ecclesiastical +writers, to permit us, to a certain extent, to judge of the tendencies and +character of that Gospel. + +It is necessary to observe, as preliminary to our quotations, that the +early Fathers cited passages from this Gospel without the smallest +prejudice against it either historically or doctrinally. They do not seem +to have considered it apocryphal, as open to suspicion, either because it +contained doctrine at variance with the Canonical Greek Gospels, or +because it narrated circumstances not found in them. On the contrary, they +refer to it as a good, trustworthy authority for the facts of our Lord's +life, and for the doctrines he taught. + +St. Ignatius, in his Epistle to the Smyrnians,(168) has inserted in it a +passage relative to the appearance of our Lord to his apostles after his +resurrection, not found in the Canonical Gospels, and we should not know +whence he had drawn it, had not St. Jerome noticed the fact and recorded +it.(169) + +St. Clement of Alexandria speaks of the Gospel of the Hebrews in the same +terms as he speaks of the writings of St. Paul and the books of the Old +Testament.(170) Origen, who makes some quotations from this Gospel, does +not, it is true, range it with the Canonical Gospels, but he speaks of it +with great respect, as one highly esteemed by many Christians of his +time.(171) + +In the fourth century, no agreement had been come to as to the value of +this Gospel. Eusebius tells us that by some it was reckoned among the +Antilegomena, that is, among those books which floated between the +Canonical and the Apocryphal Gospels.(172) + +The Gospel of St. Matthew and the Gospel of the Hebrews were not +identical. It is impossible to doubt this when we examine the passages of +the latter quoted by ecclesiastical writers, the majority of which are not +to be found in the former, and the rest differ from the Canonical Gospel, +either in details or in the construction of the passages which correspond. + +Did the difference extend further? This is a question it is impossible to +answer positively in one way or the other, since we only know those +passages of the Gospel of the Nazarenes which have been quoted by the +early Fathers.(173) + +But it is probable that the two Gospels did not differ from each other +except in these passages; for if the divergence was greater, one cannot +understand how St. Jerome, who had both under his eyes, could have +supposed one to have been the Hebrew original of the other. And if both +resembled each other closely, it is easy to suppose that the +ecclesiastical writers who quoted from the Nazarene Gospel, quoted only +those passages which were peculiar to it. + +Let us now examine the principal fragments of this Gospel that have been +preserved. + +There are some twenty in all, and of these only two are in opposition to +the general tone of the first Canonical Gospel. + +With one of these I shall begin the series of extracts. + +"_And straitway_," said Jesus, "_the Holy Spirit [my mother] took me, and +bore me away to the great mountain called Thabor_."(174) + +Origen twice quotes this passage, once in a fuller form. "(She) _bore me +by one of my hairs to the great mountain called Thabor_." The passage is +also quoted by St. Jerome.(175) Origen and Jerome take pains to give this +passage an orthodox and unexceptionable meaning. Instead of rejecting the +passage as apocryphal, they labour to explain it away--a proof of the high +estimation in which the Gospel of the Twelve was held. The words, "my +mother," are, it can scarcely be doubted, a Gnostic interpolation, as +probably are also the words, "by one of my hairs;" for on one of the +occasions on which Origen quotes the passage, these words are omitted. +Probably they did not exist in all the copies of the Gospel. + +Our Lord was "led by the Spirit into the wilderness" after his +baptism.(176) Philip was caught away by the Spirit of the Lord from the +road between Jerusalem and Gaza, and was found at Azotus.(177) The notion +of transportation by the Spirit was therefore not foreign to the authors +of the Gospels. + +The Holy Spirit was represented by the Elkesaites as a female +principle.(178) The Elkesaites were certainly one with the Ebionites in +their hostility to St. Paul, whose Epistles, as Origen tells us, they +rejected.(179) And that they were a Jewish sect which had relations with +Ebionitism appears from a story told by St. Epiphanius, that their +supposed founder, Elxai, went over to the Ebionites in the time of +Trajan.(180) They issued from the same fruitful field of converts, the +Essenes. + +The term by which the Holy Spirit is designated in Hebrew is feminine, and +lent itself to a theory of the Holy Spirit being a female principle, and +this rapidly slid into identification of the Spirit with Mary. + +The Clementines insist on the universe being compounded of the male and +the female elements. There are two sorts of prophecy, the male which +speaks of the world to come, the female which deals with the world that +is; the female principle rules this world, the body, all that is visible +and material. Beside this female principle stands Christ, the male +principle, ruling the spirits of men, and all that is invisible and +immaterial.(181) The Holy Spirit, brooding over the deep and calling the +world into being, became therefore the female principle in the Elkesaite +Trinity. + +In Gnosticism, this deification of the female principle, which was +represented as Prounikos or Sophia among the Valentinians, led to the +incarnation of the principle in women who accompanied the heresiarchs +Simon and Apelles. Thus the Eternal Wisdom was incarnate in Helena, who +accompanied Dositheus and afterwards Simon Magus,(182) and in the fair +Philoumena who associated with Apelles. + +The same influence seems imperceptibly to have been at work in the Church +of the Middle Ages, and in the pictures and sculptures of the coronation +of the Virgin. Mary seems in Catholic art to have assumed a position as +one of the Trinity. + +In the original Gospel of the Hebrews, the passage probably stood thus: +"And straightway the Holy Spirit took me, and bore me to the great +mountain Thabor;" and Origen and Jerome quoted from a text corrupted by +the Gnostic Ebionites. The words "bore me by one of my hairs" were added +to assimilate the translation to that of Habbacuc by the angel, in the +apocryphal addition to the Book of Daniel. + +We next come to a passage found in the Stromata of Clement of Alexandria, +who compares it with a sentence from the Theaetetus of Plato: "_He who +wondereth shall reign, and he who reigneth shall rest._"(183) + +This, like the preceding quotation, has a Gnostic hue; but it is +impossible to determine its sense in the absence of the context. Nor does +the passage in the Theaetetus throw any light upon it. The whole of the +passage in St. Clement is this: "The beginning of (or search after) truth +is admiration," says Plato. "And Matthias, in saying to us in his +Traditions, Wonder at what is before you, proves that admiration is the +first step leading upwards to knowledge. Therefore also it is written in +the Gospel of the Hebrews, He who shall wonder shall reign, and he who +reigns shall rest." + +What were these Traditions of Matthias? In another place St. Clement of +Alexandria mentions them, and quotes a passage from them, an instruction +of St. Matthias: "If he who is neighbour to one of the elect sins, the +elect sins with him; for if he (the elect) had conducted himself as the +Word requires, then his neighbour would have looked to his ways, and not +have sinned."(184) And, again, he says that the followers of Carpocrates +appealed to the authority of St. Matthias--probably, therefore, to this +book, his Traditions--as an excuse for giving rein to their lusts. + +These Traditions of St. Matthias evidently contained another version of +the same passage, or perhaps a portion of the same discourse attributed to +our Lord, which ran somehow thus: "_Wonder at, what is before your eyes_ +(_i.e._ the mighty works that I do); _for he that wondereth shall reign, +and he that reigneth shall rest_." + +It is not impossible that this may be a genuine reminiscence of part of +our Lord's teaching. + +Justin Martyr, in his Dialogue with Trypho the Jew, says that Jesus +exercised the trade of a carpenter, and that he made carts, yokes, and +like articles.(185) + +Where did he learn this? Not from St. Matthew's Gospel; probably from the +lost Gospel which he quotes. + +St. Jerome quotes as a saying of our Lord, "_Be ye proved money- +changers._"(186) He has no hesitation in calling it a saying of the +Saviour. It occurs again in the Clementine Homilies(187) and in the +Recognitions.(188) It is cited much more fully by St. Clement of +Alexandria in his Stromata: "_Be ye proved money-changers; retain that +which is good metal, reject that which is bad._"(189) Neither St. Jerome, +St. Clement of Alexandria, nor the author of the Clementines, give their +authority for the statement they make, that this is a saying of the Lord; +but we may, I think, fairly conclude that St. Jerome drew it from the +Hebrew Gospel he knew so well, having translated it into Greek and Latin, +and which he looked upon as an unexceptionable authority. + +Whence the passage came may be guessed by the use made of it by those who +quote it. It probably followed our Lord's saying, "I am not come to +destroy the Law, but to fulfil it." "Nevertheless, be ye proved +exchangers; retain that which is good metal, reject that which is bad." + +Another passage is not given to us verbatim by St. Jerome; he merely +alludes to it in one of his Commentaries, saying that Jesus had declared +him guilty of a grievous crime who saddened the spirit of his +brother.(190) It probably occurred in the portion of the Gospel of the +Hebrews corresponding with the 18th chapter of St. Matthew, and may be +restored somewhat as follows: "Woe unto the world because of offences! for +it must needs be that offences come; _but woe to that man by whom the +offence cometh, and the soul of his brother be made sore_. Wherefore if +thy hand or thy foot offend thee," &c. + +Another passage is in perfect harmony with the teaching of our Lord, and, +like that given last, may very possibly have formed part of his teaching. +It is also given by St. Jerome, and therefore in Latin: "_Be never glad +unless ye are in charity with your brother_."(191) + +St. Jerome, in his treatise against Pelagius, quotes from the Gospel of +the Hebrews the following passage: "_If thy brother has sinned in word +against thee, and has made satisfaction, forgive him unto seven times a +day. Simon, his disciple, said unto him, Until seven times! The Lord +answered, saying, Verily I say unto thee, until seventy times seven_;" and +then probably, "_for I say unto thee, Be never glad till thou art in +charity with thy brother_."(192) + +The Gospel of the Nazarenes supplied details not found in that of St. +Matthew. It related of the man with the withered hand, healed by our +Lord,(193) that he was a mason,(194) and gave the words of the appeal made +to Jesus by the man invoking his compassion: "_I was a mason, working for +my bread with my hands. I pray thee, Jesus, restore me to soundness, that +I eat not my bread in disgrace._"(195) + +It relates, what is found in St. Mark and St. Luke, but not in St. +Matthew, that Barabbas was cast into prison for sedition and murder;(196) +and it gives the interpretation of the name, "Son of a Rabbi."(197) These +particulars may be correct; there is no reason to doubt them. The +interpretation of the name may be only a gloss which found its way into +the text. + +Eusebius says that Papias "gives a history of a woman who had been accused +of many sins before the Lord, which is also contained in the Gospel +according to the Hebrews."(198) Of this we know nothing further, for the +text is not quoted by any ancient writers; but probably it was the same +story as that of the woman taken in adultery related in St. John's +Gospel.(199) But then, why did not Eusebius say that Papias gave "the +history of the woman accused of adultery, which is also related in the +Gospel of St. John"? Why does he speak of that story as being found in a +Gospel written in the Syro-Chaldaean tongue, with which he himself was +unacquainted,(200) when the same story was in the well-known Canonical +Greek Gospel of St. John? The conclusion one must arrive at is, either +that the stories were sufficiently differently related for him not to +recognize them as the same, or that the incident in St. John's Gospel is +an excerpt from the Gospel of the Hebrews, or rather from a translation of +it, grafted into the text of the Canonical Gospel. The latter opinion is +favoured by some critics, who think that the story of the woman taken in +adultery did not belong to the original text, but was inserted in it in +the fourth or fifth century. + +Those passages of the Gospel of the Nazarenes which most resemble passages +in the Gospel of St. Matthew are not, however, identical with them; some +differ only in the wording, but others by the form in which they are +given. + +And the remarkable peculiarity about them is, that the lessons in the +Gospel of the Hebrews seem preferable to those in the Canonical Gospel. +This was apparently the opinion of St. Jerome. + +In chap. vi. ver. 11 of St. Matthew's Gospel, we have the article of the +Lord's Prayer, "Give us this day our daily bread." The words used in the +Greek of St. Matthew are, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. The word {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} +is one met with nowhere else, and is peculiar. The word {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} means +originally that which is essential, and belongs to the true nature or +property of things. In Stoic philosophy it had the same significance as +{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}, matter; {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} would therefore seem most justly to be +rendered by _supersubstantial_, the word employed by St. Jerome. + +"Give us this day our supernatural bread." But in the Gospel of the +Nazarenes, according to St. Jerome, the Syro-Chaldaic word for {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} +was {~HEBREW LETTER MEM~}{~HEBREW LETTER HET~}{~HEBREW LETTER DALET~}, which signifies "to-morrow's," that is, our "future," or "daily" +bread. "_Give us this day the bread for the morrow_,"(201) certainly was +synonymous with, "Give us this day our daily bread." It is curious that +the Protestant Reformers, shrinking from translating the word {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} +according to its apparently legitimate rendering, lest they should give +colour to the Catholic idea of the daily bread of the Christian soul being +the Eucharist, should have adopted a rendering more in accordance with an +Apocryphal than with a Canonical Gospel. + +In St. Matthew, xxiii. 35, Jesus reproaches the Jews for their treatment +of the prophets, and declares them responsible for all the blood shed upon +the earth, "from the blood of righteous Abel unto the blood of Zacharias, +son of Barachias, whom ye slew between the Temple and the altar." + +Now the Zacharias to whom our Lord referred was Zechariah, son of +Jehoiada, and not of Barachias, who was stoned "in the court of the house +of the Lord" by order of Joash.(202) Zacharias, son of Barachias, was not +killed till long after the death of our Lord. He was massacred by the +zealots inside the Temple, shortly before the siege, _i.e._ about A.D. 69. + +Either, then, the Greek Gospel of St. Matthew was not written till after +the siege of Jerusalem, and so this anachronism passed into it, or the +error is due to a copyist, who, having heard of the murder of Zacharias, +son of Barachias, but who knew nothing of the Zacharias mentioned in +Chronicles, corrected the Jehoiada of the original into Barachias, +thinking that thereby he was rectifying a mistake. + +Now in the Gospel of the Nazarenes the name stood correctly, and the +passage read, "_from the blood of righteous Abel unto the blood of +Zacharias, the son of Jehoiada_."(203) + +In both these last quoted passages, the preference is to be given to the +Nazarene Gospel, and probably also in that relating to forgiveness of a +brother. The lost Gospel in that passage requires the brother to make +satisfaction. It is no doubt the higher course to forgive a brother, +whether he repent or not, seventy times seven times in the day; but it may +almost certainly be concluded that our Lord meant that the forgiveness +should be conditional on his repentance, for in St. Luke's Gospel the +repentance of the trespassing brother is distinctly required. "If thy +brother trespass against thee, rebuke him; and if he repent, forgive him. +And if he trespass against thee seven times a day, and seven times in a +day turn again to thee, saying, I repent; thou shalt forgive him."(204) In +St. Luke this is addressed to all the disciples; in St. Matthew, to Peter +alone; but there can be little doubt that both passages refer to the same +instruction, and that the fuller accounts in St. Luke and the Gospel of +the Hebrews are the more correct. There may be less elevation in the +precept, subject to the two restrictions, first, that the offence should +be a verbal one, and secondly, that it should be apologized for; but it +brings it more within compass of being practised. + +We come next to a much longer fragment, which shall be placed parallel +with the passage with which it corresponds in St. Matthew. + +THE GOSPEL OF THE HEBREWS. ST. MATTHEW xix. 16-24 +"_Another rich man said unto "And, behold, one came and +him: Master, what good thing said unto him, Good Master, +shall I do that I may live? He what good thing shall I do, +said unto him: O man, fulfil that I may have eternal life? +the Laws and the Prophets. And And he said unto him, Why +he answered him, I have done callest thous me good? there +so. Then said he unto him, Go, is none good but one, that is, +sell all that thou hast, and God: but if thou wilt enter +give to the poor, and come, into life, keep the +follow me. Then the rich man commandments. He saith unto +began to smite his head, and him, Which? Jesus said, Thou +it pleased him not. And the shalt do no murder, Thou shalt +Lord said unto him, How sayest not commit adultery, Thou +thou, I have fulfilled the Law shalt not steal, Thou shalt +and the Prophets, when it is not bear false witness. Honour +written in the Law Thou shalt thy father and thy mother: +love thy neighbour as thyself; and, Thou shalt love thy +and lo! many of thy brethren, neighbor as thyself. The young +sons of Abraham, are covered man saith unto him, All these +with filth, and dying of things have I kept from my +hunger, and thy house is full youth up; what lack I yet? +of many good things, and Jesus said unto him, If thou +nothing therefrom goeth forth wilt be perfect, go and sell +at any time unto them. And that thou hast, and give to +turning himself about, he said the poor, and thou shalt have +unto Simon, his disciple, treasure in heave: and come +sitting near him, Simon, son and follow me. But when the +of Jonas, it is easier for a young man heard that saying, +camel to go through the eye of he went away sorrowful: for he +a needle, than for a rich man had great possessions. Then +to enter into the kingdom, of said Jesus unto his disciples, +heaven_."(205) Verily I say unto you, That a + rich man shall hardly enter + into the kingdom of heaven. + And again I say unto you, 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." + +The comparison of these two accounts is not favourable to that in the +Canonical Gospel. It is difficult to understand how a Jew could have +asked, as did the rich young man, what commandments he ought to keep in +order that he might enter into life. The Decalogue was known by heart by +every Jew. Moreover, the narrative in the lost Gospel is more connected +than in the Canonical Gospel. The reproach made by our Lord is admirably +calculated to bring home to the rich man's conscience the truth, that, +though professing to observe the letter of the Law, he was far from +practising its spirit; and this leads up quite naturally to the +declaration of the difficulty of a rich man obtaining salvation, or rather +to our Lord's repeating a proverb probably common at the time in the +East.(206) + +And lastly, in the proverb addressed aside to Peter, instead of to the +rich young man, that air of harshness which our Lord's words bear in the +Canonical Gospel, as spoken to the young man in his sorrow, entirely +disappears. The proverb is uttered, not in stern rebuke, but as the +expression of sad disappointment, when the rich man has retired. + +Another fragment from the Gospel of the Hebrews relates to the baptism of +our Lord. + +The Gospel of St. Matthew gives no explanation of the occasion, the +motive, of Jesus coming to Jordan to the baptism of John. It says simply, +"Then cometh Jesus from Galilee to Jordan unto John, to be baptized of +him."(207) But the Nazarene Gospel is more explicit. + +"_Behold, his mother and his brethren said unto him, John the Baptist +baptizeth for the remission of sins; let us go and be baptized of him. But +he said unto them, What sin have I committed, that I should be baptized of +him, unless it be that in saying this I am in ignorance?_"(208) + +This is a very singular passage. We do not know the context, but we may +presume that our Lord yields to the persuasion of his mother. Such is the +tradition preserved in another apocryphal work, the "Preaching of St. +Paul," issuing from an entirely different source, from a school hostile to +the Nazarenes.(209) + +Another fragment continues the account after a gap. + +"_And when the Lord went up out of the water, the whole fountain of the +Holy Spirit descended and rested upon him, and said unto him, My Son, I +looked for thee in all the prophets, that thou mightest come, and that I +might __ rest upon thee. For thou art my rest, thou art my first-begotten +Son, who shalt reign throughout eternity._"(210) + +But this is not the only version we have of the narrative in the Gospel of +the Hebrews. St. Epiphanius gives us another, which shall be placed +parallel with the corresponding account in St. Matthew. + +GOSPEL OF THE HEBREWS. ST. MATTHEW iii 13-17. +"_The people having been "Then cometh Jesus from +baptized, Jesus came also, and Galilee to Jordan unto John, +was baptized by John. And as to be baptized of him. But +he came out of the water, the John forbad him saying, I have +heavens opened, and he saw the need to be baptized of thee, +Holy Spirit of God descending and cometh thou to me? And +under the form of a dove, and Jesus answering, said unto +entering into him. And a voice him, Suffer it to be so now: +was heard from heaven, Thou for thus it becometh us to +art my beloved Son, and in fulfill all righteousness. +thee am I well pleased. And Then he suffered him. And +again, This day have I Jesus, when he was baptized, +begotten thee. And suddenly went up straightway out of the +there shone a great light in water: and, lo, the heavens +that place. And John seeing were opened unto him, and he +it, said, Who art thou, Lord? saw the Spirit of God +Then a voice was heard from descending like a dove, and +heaven, This is my beloved lighting upon him: And lo a +Son, in whom I am well voice from heaven, saying, +pleased. Thereat John fell at This is my beloved Son, in +his feet and said, I pray whom I am well pleased." +thee, Lord, baptize me. But, +he would not, saying, Suffer +it, for so it behoveth that +all should be +accomplished._"(211) + +That the Gospel stood as in this latter passage quoted in the second +century among the orthodox Christians of Palestine is probable, because +with it agrees the brief citation of Justin Martyr, who says that when our +Lord was baptized, there shone a great light around, and a voice was heard +from heaven, saying, "Thou art my Son, this day have I begotten thee." +Both occur in the Ebionite Gospel; neither in the Canonical Gospel.(212) + +This Gospel was certainly known to the writer of the Canonical Epistle to +the Hebrews, for he twice takes this statement as authoritative. "For unto +which of the angels said he at any time, Thou art my Son, this day, have I +begotten thee?" and more remarkably, "Christ glorified not himself to be +made an high-priest; but he that said unto him, Thou art my Son, to-day +have I begotten thee."(213) In the latter passage the author is speaking +of the calling of priests being miraculous and manifest; and then he cites +this call of Christ to the priesthood as answering these requirements. + +The order of events is not the same in the Gospel of Twelve and in that of +St. Matthew: verses 14 and 15 of the latter, modified in an important +point, come in the Ebionite Gospel after verses 16 and 17. + +There is a serious discrepancy between the account of the baptism of our +Lord in St. Matthew and in St. John. In the former Canonical Gospel, the +Baptist forbids Christ to be baptized by him, saying, "I have need to be +baptized of thee, and comest thou to me?" But Jesus bids him: "Suffer it +to be so now, for thus it becometh us to fulfil all righteousness." Then +Jesus is baptized, and the heavens are opened. But in St. John's Gospel, +the Baptist says, "I knew him not: but he that sent me to baptize with +water, the same said unto me, Upon whom thou shalt see the Spirit +descending, and remaining upon him, the same is he which baptizeth with +the Holy Ghost. And I saw, and bare record, that this is the Son of +God."(214) + +Now the account in the Gospel of the Twelve removes this discrepancy. John +does not know Jesus till after the light and the descent of the dove and +the voice, and then he asks to be baptized by Jesus. + +It is apparent that the passage in the lost Gospel is more correct than +that in the Canonical one. In the latter there has been an inversion of +verses destroying the succession of events, and thus producing discrepancy +with the account in St. John's Gospel. + +With these passages from the Gospel of the Twelve may be compared a +curious one from the Testament of the Twelve Patriarchs. It occurs in the +Testament of Levi, and is a prophecy of the Messiah. "The heavens shall +open for thee, and from above the temple of glory the voice of the Father +shall dispense sanctification upon him, as has been promised unto Abraham, +the father of Isaac." + +The passage quoted by St. Epiphanius is wholly unobjectionable +doctrinally. It is not so with that quoted by St. Jerome; it is of a very +different character. It exhibits strongly the Gnostic ideas which infected +the stricter sect of the Ebionites. + +It was precisely on the baptism of the Lord that they laid the greatest +stress; and it is in the account of that event that we should expect to +find the greatest divergence between the texts employed by the orthodox +and the heretical Nazarenes. Before his baptism he was nothing. It was +then only that the "full fount of the Holy Ghost" descended on him, his +election to the Messiahship was revealed, and divine power was +communicated to him to execute the mission entrusted to him. A marked +distinction was drawn between two portions in the life of Jesus--before and +after his baptism. In the first they acknowledged nothing but the mere +human nature, to the entire exclusion of everything supernatural; while +the sudden accruing of supernatural aid at the baptism marked the moment +when he became the Messiah. Thus the baptism was the beginning of their +Gospel. + +Before that, he is liable to sin, he suggests that his believing himself +to be free from sin may have precipitated him into sin, the sin of +ignorance. And "_even in the prophets, after they had received the unction +of the Holy Ghost, there was found sinful speech_."(215) This quotation +follows, in St. Jerome, immediately after the saying cited above enjoining +forgiveness, but it in no way dovetails into it; the passage concerning +the recommendation by St. Mary and the brethren that they should go up to +be baptized of John for the remission of sins, comes in the same chapter, +and there can be little doubt that this reference to the prophets as +sinful formed part of the answer of the Virgin to Jesus when he spoke of +his being sinless. + +St. Jerome obtained his copy of the Gospel of the Hebrews from Beraea in +Syria, and not therefore from the purest source. Had he copied and +translated the codex he found in the library of Pamphilus at Caesarea, +instead of that he procured from Beraea, it is probable that he would have +found it not to contain the passages of Gnostic tendency. + +These interpolations were made in the second century, when Gnostic ideas +had begun to affect the Ebionites, and break them up into more or less +heretical sects. + +Their copies of the Gospel of the Hebrews differed, for the Gnostic +Ebionites curtailed it in some places, and amplified it in others. + +In reconstructing the primitive lost Gospel of the Nazarenes, it is very +necessary to note these Gnostic passages, and to withdraw them from the +text. We shall come to some more of their additions and alterations +presently. It is sufficient for us to note here that the heretical Gospel +in use among the Gnostic Ebionites was based on the orthodox Gospel of the +Hebrews. The existence of these two versions explains the very different +treatment their Gospel meets with at the hands of the Fathers of the +Church. Some, and these the earliest, speak of this Gospel with reverence, +and place it almost on a line with the Canonical Gospels; others speak of +it with horror, as an heretical corruption of the Gospel of St. Matthew. +The former saw the primitive text, the latter the curtailed and amplified +version in use among the heretical Ebionites. + +St. Paul, in his first Epistle to the Corinthians, alludes to one of the +appearances of our Lord after his resurrection, of which no mention is +made in the Canonical Gospels: "After that, he was seen of James."(216) +But according to his account, this appearance took place after several +other manifestations, viz. after that to Cephas, that to the Twelve, and +that to five hundred brethren at once. But it preceded another appearance +to "all the apostles." If we take the first and second to have occurred on +Easter-day, and the last to have been the appearance to them again "after +eight days," when St. Thomas was present, then the appearance to St. James +must have taken place between the "even" of Easter-day and Low Sunday. + +Now the Gospel of the Hebrews gives a particular account of this visit to +James, which however, according to this account, took place early on +Easter-day, certainly before Christ stood in the midst of the apostles in +the upper room on Easter-evening. + +St. Jerome says, "The Gospel according to the Hebrews relates that after +the resurrection of the Saviour, '_The Lord, after he had given the napkin +to the servant of the priest, went to James, and appeared to him. Now +James had sworn with an oath that he would not eat bread from that hour +when he drank the cup of the Lord, till he should behold him rising from +amidst them that sleep._' And again, a little after, '_The Lord said, +Bring a table and bread_.' And then, '_He took bread and blessed and +brake, and gave it to James the Just, and said unto __ him, My brother, +eat thy bread, for the Son of Man is risen from among them that +sleep._' "(217) + +This touching incident is quite in keeping with what we know about St. +James, the Lord's brother. + +James the Just, according to Hegesippus, "neither drank wine nor fermented +liquors, and abstained from animal food;"(218) and though the account of +Hegesippus is manifestly fabulous in some of its details, still there is +no reason to doubt that James belonged to the ascetic school among the +Jews, as did the Baptist before him, and as did the orthodox Ebionites +after him. The oath to abstain from food till a certain event was +accomplished was not unusual.(219) + +What is meant by "the Saviour giving the napkin to the servant of the +priest," it is impossible to conjecture without the context. The napkin +was probably that which had covered his face in the tomb, but whether the +context linked this on to the cycle of sacred sindones impressed with the +portrait of the Saviour's suffering face, cannot be told. The designation +of "the Just" as applied to James is for the purpose of distinguishing him +from James the brother of John. He does not bear that name in the +Canonical Gospels, but the title may have been introduced by St. Jerome to +avoid confusion, or it may have been a marginal gloss to the text. + +The story of this appearance found its way into the writings of St. +Gregory of Tours,(220) who no doubt drew it from St. Jerome; and thence it +passed into the Legenda Aurea of Jacques de Voragine. + +If the Lord did appear to St. James on Easter-day, as related in this lost +Gospel, then it may have been in the morning, and not after his appearance +to the Twelve, or on his appearance in the evening he may have singled out +and addressed James before all the others, as on that day week he +addressed St. Thomas. In either case, St. Paul's version would be +inaccurate as to the order of manifestations. The pseudo-Abdias, not in +any way trustworthy, thus relates the circumstance: + + + "James the Less among the disciples was an object of special + attachment to the Saviour, and he was inflamed with such zeal for + his Master that he would take no meat when his Lord was crucified, + and would only eat again when he should see Christ arisen from the + dead; for he remembered that when Christ was alive he had given + this precept to him and to his brethren. That is why he, with Mary + Magdalene and Peter, was the first of all to whom Jesus Christ + appeared, in order to confirm his disciples in the faith; and that + he might not suffer him to fast any longer, a piece of an + honeycomb having been offered him, he invited James to eat + thereof."(221) + + +Another fragment of the lost Gospel of the Hebrews also relates to the +resurrection: + +"_And when he had come to [Peter and] those that were with Peter, he said +unto them, Take, touch me, and see that I am not a bodiless spirit. And +straightway they touched him and believed._"(222) + +St. Ignatius, who cites these words, excepting only those within brackets, +does not say whence he drew them; but St. Jerome informs us that they were +taken from the Gospel of the Hebrews. At the same time he gives the +passage with greater fulness than St. Ignatius. + +The account in St. Matthew contains nothing at all like this; but St. Luke +mentions these circumstances, though with considerable differences. The +Lord having appeared in the midst of his disciples, they imagine that they +see a spirit. Then he says, "Why are ye troubled? and why do thoughts +arise in your hearts? Behold my hands and my feet, that it is I myself: +handle me, and see; for a spirit hath not flesh and bones, as ye see me +have."(223) + +The narrative in St. Luke's Gospel is fuller than that in the Gospel of +the Hebrews, and is not derived from it. In the Nazarene Gospel, as soon +as the apostles see and touch, they believe. But in the Canonical Gospel +of St. Luke, they are not convinced till they see Christ eat. + +Justin Martyr cites a passage now found in the Canonical Gospel of St. +John, but not exactly as there, evidently therefore obtaining it from an +independent source, and that source was the Gospel of the Twelve, the only +one with which he was acquainted, the only one then acknowledged as +Canonical in the Nazarene Church. + +The passage is, "_Christ has said, Except ye be regenerate, ye cannot +enter into the kingdom of heaven._"(224) + +In St. John's Gospel the parallel passage is couched in the third person: +"Except a man be born again, he cannot see the kingdom of God."(225) The +difference stands out more clearly in the Greek than in English. + +We may conjecture that the primitive Gospel of the Hebrews contained an +account of the interview of Nicodemus with our Lord. When we come to +consider the Gospel used by the author of the Clementine Homilies and +Recognitions, we shall find that the instruction on new birth made to +Nicodemus was familiar to him, but not exactly in the form in which it is +recorded by St. John. + +St. Jerome informs us that the lost Gospel we are considering did not +relate that the veil of the Temple was rent in twain when Jesus gave up +the ghost, but that the lintel stone, a huge stone, fell down.(226) + +That this tradition may be true is not unlikely. The rocks were rent, and +the earth quaked, and it is probable enough that the Temple was so shaken +that the great lintel stone fell. + +St. Epiphanius gives us another fragment: + +"_I am come to abolish the sacrifices: if ye cease not from sacrificing, +the wrath of God will not cease from weighing upon you._"(227) + +In the Clementine Recognitions, a work issuing from the Ebionite anti- +Gnostic school, we find that the abolition of the sacrifices was strongly +insisted on. The abomination of idolatry is first exposed, and the strong +hold that Egyptian idolatry had upon the Israelites is pointed out; then +we are told Moses received the Law, and, in consideration of the +prejudices of the people, tolerated sacrifice: + + + "When Moses perceived that the vice of sacrificing to idols had + been deeply ingrained into the people from their association with + the Egyptians, and that the root of this evil could not be + extracted from them, he allowed them to sacrifice indeed, but + permitted it to be done only to God, that by any means he might + cut off one half of the deeply ingrained evil, leaving the other + half to be corrected by another, and at a future time; by him, + namely, concerning whom he said himself, A prophet shall the Lord + your God raise unto you, whom ye shall hear, even as myself, + according to all things which he shall say to you. Whosoever shall + not hear that prophet, his soul shall be cut off from his + people."(228) + + +In another place the Jewish sacrifices are spoken of as sin.(229) + +This hostility to the Jewish sacrificial system by Ebionites who observed +all the other Mosaic institutions was due to their having sprung out of +the old sect of the Essenes, who held the sacrifices in the same +abhorrence.(230) + +That our Lord may have spoken against the sacrifices is possible enough. +The passage may have stood thus: "Think not that I am come to destroy the +Law and the Prophets; I am not come to destroy, but to fulfil; +nevertheless, I tell you the truth, I am come to destroy the sacrifices. +But be ye approved money-changers, choose that which is good metal, reject +that which is bad." + +It is probable that in the original Hebrew Gospel there was some such +passage, for St. Paul, or whoever was the author of the Epistle to the +Hebrews, apparently alludes to it twice. He says, "When he cometh into the +world he saith, Sacrifice and offering thou wouldst not, but a body hast +thou prepared me."(231) The plain meaning of which is, not that David had +used those words centuries before, in prophecy, but that Jesus had used +them himself when he came into the world. If the writer of the Epistle did +quote a passage from the Hebrew Gospel, it will have been the second from +the same source. + +In the Ebionite Gospel, "by a criminal fraud," says St. Epiphanius, a +protestation has been placed in the mouth of the Lord against the Paschal +Sacrifice of the Lamb, by changing a positive phrase into a negative one. + +When the disciples ask Jesus where they shall prepare the Passover, he is +made to reply, not, as in St. Luke, that with desire he had desired to eat +this Passover, but, "_Have I then any desire to eat the flesh of the +Paschal Lamb with you?_"(232) + +The purpose of this interpolation of two words is clear. The Samaritan +Ebionites, like the Essenes, did not touch meat, regarding all animal food +with the greatest repugnance.(233) By the addition of two words they were +able to convert the saying of our Lord into a sanction of their +superstition. But this saying of Jesus is now found only in St. Luke's +Gospel. It must have stood originally without the {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} and the {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} in the +Gospel of the Twelve. + +Another of their alterations of the Gospel was to the same intent. Instead +of making St. John the Baptist eat locusts and wild honey, they gave him +for his nourishment wild honey only, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, instead of {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} and {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} +{~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. + +The passage in which this curious change was made is remarkable. It served +as the introduction to the Gospel in use among the Gnostic Ebionites. + +"_A certain man, named Jesus, being about thirty years of age, hath chosen +us; and having come to Capernaum, he entered into the house of Simon, +whose surname was Peter, and he said unto him, As I passed by the Sea of +Tiberias, I chose John and James, the sons of Zebedee, Simon and Andrew, +Thaddaeus, Simon Zelotes and Judas Iscariot; and thee, Matthew, when thou +wast sitting at thy tax-gatherer's table, then I called thee, and thou +didst follow me. And you do I choose to be my twelve apostles to bear +witness unto Israel._ + +"_John baptized; and the Pharisees came to him, and they were baptized of +him, and all Jerusalem also. He had a garment of camels' hair, and a +leathern girdle about his loins, and his meat was wild honey, and the +taste thereof was as manna, and as a cake of oil._" + +Apparently after this announcement of his choice of the apostles there +followed something analogous to the preface in St. Luke's Gospel, to the +effect that these apostles, having assembled together, had taken in hand +to write down those things that they remembered concerning Christ and his +teaching. And it was on this account that the Gospel obtained the name of +the "Recollections of the Apostles," or the "Gospel of the Twelve." + +The special notice taken of St. Matthew, who is singled out from the +others in this address, is significant of the relation supposed to exist +between the Gospel and the converted publican. If we had the complete +introduction, we should probably find that in it he was said to have been +the scribe who wrote down the apostolic recollections. + + + +2. Doubtful Fragments. + + +There are a few fragments preserved by early ecclesiastical writers which +we cannot say for certain belonged to the Gospel of the Hebrews, but which +there is good reason to believe formed a part of it. + +Origen, in his Commentary on St. Matthew, quotes a saying of our Lord +which is not to be found in the Canonical Gospels. Origen, we know, was +acquainted with, and quoted respectfully, the Gospel of the Hebrews. It is +therefore probable that this quotation is taken from it: "_Jesus said, For +the sake of the weak I became weak, for the sake of the hungry I hungered, +for the sake of the thirsty I thirsted_."(234) + +That this passage, full of beauty, occurred after the words, "This kind +goeth not out but by prayer and fasting," in commenting on which Origen +quotes it, is probable. It is noteworthy that it is quoted in comment on +St. Matthew's Gospel, the one to which the lost Gospel bore the closest +resemblance, and one which Origen would probably consult whilst compiling +his Commentary on St. Matthew.(235) + +The saying is so beautiful, and so truly describes the love of our Lord, +that we must wish to believe it comes to us on such high authority as the +Gospel of the Twelve. + +Another saying of Christ is quoted both by Clement of Alexandria and by +Origen, without saying whence they drew it, but by both as undoubted +sayings of the Saviour. It ran: + +"_Seek those things that are great, and little things will be added to +you._" "_And seek ye heavenly things, and the things of this world will be +added to you._"(236) + +It will be seen, the form as given by St. Clement is better and simpler +than that given by Origen. It is probable, however, that they both formed +members of the same saying, following the usual Hebrew arrangement of +repeating a maxim, giving it a slightly different turn, or a wider +expansion. In two passages in other places Origen makes allusion to this +saying without quoting it directly.(237) + +In the Acts of the Apostles, St. Luke puts into the mouth of St. Paul a +saying of Christ, which is not given by any evangelist, in these words: +"Remember the words of the Lord Jesus, how he said, _It is more blessed to +give than to receive_."(238) It is curious that this saying should not +have been inserted by St. Luke in his Gospel. Whether this saying found +its way into the Hebrew Gospel it is impossible to tell. + +In the Epistle of St. Barnabas another utterance of Christ is given. This +Epistle is so distinctly of a Judaizing character, so manifestly belongs +to the Nazarene school, that such a reference in it makes it more than +probable that it was taken from the Gospel received as Canonical among the +Nazarenes. The saying of St. Barnabas is, "All the time of our life and of +our faith will not profit us, if we have not in abhorrence the evil one +and future temptation, even as the Son of God said, _Resist all iniquity +and hold it in abhorrence_."(239) Another saying in the Epistle of St. +Barnabas is, "_They who would see me, and attain to my kingdom, must +possess me through afflictions and suffering_."(240) + +In the second Epistle of St. Clement of Rome to the Corinthians occurs a +very striking passage: "Wherefore to us doing such things the Lord said, +_If ye were with me, gathered together in my bosom, and did not keep my +commandments, I would cast you out, and say unto you, Depart from me, I +know not whence ye are, ye workers of iniquity_."(241) + +We can well understand this occurring in an anti-Pauline Gospel. + +Again. "The Lord said, _Be ye as lambs in the midst of wolves. Peter +answered and said unto him, But what if the wolves shall rend the lambs? +Jesus said unto Peter, The lambs fear not the wolves after their death; +and ye also, do not ye fear them that kill you, and after that have +nothing that they can do to you, but fear rather him who, after ye are +dead, has power to cast your soul and body into hell fire._"(242) + +This is clearly another version of the passage, Matt. x. 16-26. In one +particular it is fuller than in the Canonical Gospel; it introduces St. +Peter as speaking and drawing forth the exhortation not to fear those who +kill the body only. But it is without the long exhortation contained in +the 17-27th verses of St. Matthew. + +Another saying from the same source is, "This, therefore, the Lord said, +_Keep the flesh chaste and the seal undefiled, and ye shall receive +eternal life_."(243) The seal is the unction of confirmation completing +baptism, and in the primitive Church united with it. It is the {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} so +often spoken of in the Epistles of St. Paul.(244) + +Justin Martyr contributes another saying. We have already seen that in all +likelihood he quoted from the Gospel of the Hebrews, or the Recollections +of the Twelve, as he called it. He says, "On this account also our Lord +Jesus Christ said, _In those things in which I shall overtake you, in +those things will I judge you_."(245) Clement of Alexandria makes the same +quotation, slightly varying the words. Justin and Clement apparently both +translated from the original Hebrew, but did not give exactly the same +rendering of words, though they gave the same sense. + +Clement gives us another saying, but does not say from what Gospel he drew +it. "The Lord commanded in a certain Gospel, _My secret is for me and for +the children of my home_."(246) + + + +3. The Origin of the Gospel of the Hebrews. + + +We come now to a question delicate, and difficult to answer--the Origin of +the Gospel of the Hebrews; delicate, because it involves another, the +origin of the Gospels of St. Matthew and St. Mark; difficult, because of +the nature of the evidence on which we shall have to form our opinion. + +Because the Gospel of the Hebrews is not preserved, is not in the Canon, +it does not follow that its value was slight, its accuracy doubtful. Its +disappearance is due partly to the fact of its having been written in +Aramaic, but chiefly to that of its having been in use by an Aramaic- +speaking community which assumed first a schismatical, then a heretical +position, so that the disfavour which fell on the Nazarene body enveloped +and doomed its Gospel as well. + +The four Canonical Gospels owe their preservation to their having been in +use among those Christian communities which coalesced under the moulding +hands of St. John. Those parties which were reluctant to abandon their +peculiar features were looked upon with coldness, then aversion, lastly +abhorrence. They became more and more isolated, eccentric, prejudiced, +impracticable. Whilst the Church asserted her catholicity, organized her +constitution, established her canon, formulated her creed, adapted herself +to the flux of ideas, these narrow sects spent their petty lives in +accentuating their peculiarities till they grew into monstrosities; and +when they fell and disappeared, there fell and disappeared with them those +precious records of the Saviour's words and works which they had +preserved. + +The Hebrew Gospel was closely related to the Gospel of St. Matthew; that +we know from the testimony of St. Jerome, who saw, copied and translated +it. That it was not identical with the Canonical first Gospel is also +certain. Sufficient fragments have been preserved to show that in many +points it was fuller, in some less complete, than the Greek Gospel of St. +Matthew. The two Gospels were twin sisters speaking different tongues. Was +the Greek of the first Gospel acquired, or was it original? This is a +point deserving of investigation before we fix the origin and determine +the construction of the Hebrew Gospel. + +According to a fragment of a lost work by Papias, written about the middle +of the second century, under the title of "Commentary on the Sayings of +the Lord,"(247) the apostle Matthew was the author of a collection of the +"sayings," {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}, of our blessed Lord. The passage has been already given, +but it is necessary to quote it again here: "Matthew wrote in the Hebrew +dialect the sayings, and every one interpreted them as best he was +able."(248) These "logia" could only be, according to the signification of +the word (Rom. iii. 2; Heb. v. 12; Pet. iv. 11; Acts vii. 38), a +collection of the sayings of the Saviour that were regarded as oracular, +as "the words of God." That they were the words of Jesus, follows from the +title given by Papias to his commentary, {~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}. + +This brief notice is sufficient to show that Matthew's collection was not +the Gospel as it now stands. It was no collection of the acts, no +biography, of the Saviour; it was solely a collection of his discourses. + +This is made clearer by what Papias says in the same work on St. Mark. He +relates that the latter wrote not only what Jesus had _said_, but also +what he _did_;(249) whereas St. Matthew wrote only what had been +_said_.(250) + +The work of Matthew, therefore, contained no doings, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}, but only +sayings, {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}, which were, according to Papias, written in Hebrew, +_i.e._ the vernacular Aramaic, and which were translated into Greek by +every one as best he was able. + +This notice of Papias is very ancient. The Bishop of Hierapolis is called +by Irenaeus "a very old man."(251) and by the same writer is said to have +been "a friend of Polycarp," and "one who had heard John."(252) That this +John was the apostle is not certain. It was questioned by Eusebius in his +mention of the Prooemium of Papias. John the priest and John the apostle +were both at Ephesus, and both lived there at the close of the first +century. Some have thought the Apocalypse to have been the work of the +priest John, and not of the apostle. Others have supposed that there was +only one John. However this may be, it is certain that Papias lived at a +time when it was possible to obtain correct information relating to the +origin of the sacred books in use among the Christians. + +According to the Prooemium of Papias, which Eusebius has preserved, the +Bishop of Hierapolis had obtained his knowledge, not directly from the +apostles, nor from the apostle John, but from the mouths of men who had +companied with old priests and disciples of the apostles, and who had +related to him what Andrew, Peter, Philip, Thomas, James, John and other +disciples of the Lord had said ({~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}). Besides the testimony of these +priests, Papias appealed further to the evidence of Aristion and the +priest John, disciples of the Lord,(253) still alive and bearing testimony +when he wrote. "And," says Papias, "I do not think that I derived so much +benefit from books as from the living voice of those that are still +surviving."(254) + +Papias, therefore, had his information about the apostles second-hand, +from those "who followed them about." Nevertheless, his evidence is quite +trustworthy. He takes pains to inform us that he used great precaution to +obtain the truth about every particular he stated, and the means of +obtaining the truth were at his disposal. That Papias was a man "of a +limited comprehension"(255) does not affect the trustworthiness of his +statement. Eusebius thus designates him because he believed in the +Millennium; but so did most of the Christians of the first age, as well as +in the immediate second coming of Christ, till undeceived by events. + +The statement of Papias does not justify us in supposing that Matthew +wrote the Gospel in Hebrew, but only a collection of the logia, the +sayings of Jesus. Eusebius did not mistake the Sayings for the Gospel, for +he speaks separately of the Hebrew Gospel,(256) without connecting it in +any way with the testimony of Papias. + +According to Eusebius, Papias wrote his Commentary in five books.(257) It +is not improbable, therefore, that the "Logia" were broken into five parts +or grouped in five discourses, and that he wrote an explanation of each +discourse in a separate book or chapter. + +The statement of Papias, if it does not refer to the Gospel of St. Matthew +as it now stands, does refer to one of the constituent parts of that +Gospel, and does explain much that would be otherwise inexplicable. + +1. St. Matthew's Gospel differs from St. Mark's in that it contains long +discourses, sayings and parables, which are wanting or only given in a +brief form in the second Canonical Gospel. It is therefore probable that +in its composition were used the "Logia of the Lord," written by Matthew. + +2. If the collection of "Sayings of the Lord" consisted, as has been +suggested, of five parts, then we find traces in the Canonical Matthew of +five groups of discourses, concluded by the same formulary: "And it came +to pass when Jesus had ended these sayings" ({~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}), or +"parables," vii. 28, xi. 1, xiii. 53,. xix. 1, xxvi. 1. It is not, +however, possible to restore all the "logia" to their primitive positions, +for they have been dispersed through the Canonical Gospel, and arranged in +connection with the events which called them forth. In the "Sayings of the +Lord" of Matthew, these events were not narrated; but all the sayings were +placed together, like the proverbs in the book of Solomon. + +3. The "Logia" of the Lord were written by Matthew in Hebrew, _i.e._ in +the vernacular Aramaic. If they have formed the groundwork, or a composite +part of the Canonical Gospel, we are likely to detect in the Greek some +traces of their origin. And this, in fact, we are able to do. + +{~GREEK SMALL LETTER ALPHA~}. In the first place, we have the introduction of Aramaic words, as Raka +(v. 22),(258) Mammon (vi. 22),(259) Gehenna (v. 22),(260) Amen (v. +18).(261) Many others might be cited, but these will suffice. + +{~GREEK SMALL LETTER BETA~}. Next, we have the use of illustrations which are only comprehensible by +Hebrews, as "One jot and one tittle shall in no wise fall." The {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} of +the Greek text is the Aramaic Jod (v. 18); but the "one tittle" is more +remarkable. In the Greek it is "one horn," or "stroke."(262) The idea is +taken from the Aramaic orthography. A stroke distinguishes one consonant +from another, as {~HEBREW LETTER HET~} and {~HEBREW LETTER HE~} from {~HEBREW LETTER DALET~}. With this the Greeks had nothing that +corresponded. + +{~GREEK SMALL LETTER GAMMA~}. We find Hebraisms in great number in the discourses of our Lord given +by St. Matthew.(263) + +{~GREEK SMALL LETTER DELTA~}. We find mistranslations. The Greek Canonical text gives a wrong +meaning, or no meaning at all, through misunderstanding of the Aramaic. By +restoration of the Aramaic text we can rectify the translation. Thus: + +Matt. vii. 6, "Give not that which is holy to dogs, neither cast ye your +pearls before swine." The word "holy," {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, is a misinterpretation of +the Aramaic {~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}, a gold jewel for the ear, head or neck.(264) The +translator mistook the word for {~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}, or {~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} without {~HEBREW LETTER VAV~} "the holy." The +sentence in the original therefore ran, "Give not a gold jewel to dogs, +neither cast pearls before swine." + +Matt. v. 37, "Let your conversation be Yea, yea, Nay, nay." This is +meaningless. But if we restore the construction in Aramaic we have {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL NUN~}{~HEBREW LETTER ALEF~} +{~HEBREW LETTER LAMED~}{~HEBREW LETTER KAF~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER HE~}{~HEBREW LETTER FINAL NUN~}, {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}, and the meaning is, "In your conversation let your yea +be yea, and your nay be nay." The yea, yea, and nay, nay, in the Hebrew +come together, and this misled the translator. St. James quotes the saying +rightly (v. 12), "Let your yea be yea, and your nay, nay; lest ye fall +into condemnation." It is a form of a Rabbinic maxim, "The yea of the +righteous is yea, and their nay is nay." It is an injunction to speak the +truth. + +We have therefore good grounds for our conjecture that St. Matthew's +genuine "Sayings of the Lord" form a part of the Canonical Gospel. + +We have next to consider, Whence came the rest of the material, the record +of the "doings of the Lord," which the compiler interwove with the +"Sayings"? + +We have tolerably convincing evidence that the compiler placed under +contribution both Aramaic and Greek collections. + +For the citations from the Old Testament are not taken exclusively from +the Hebrew Scriptures, nor from the Greek translation of the Seventy; but +some are taken from the Greek translation, and some are taken from the +Hebrew, or from a Syro-Chaldaean Targum or Paraphrase, probably in use at +the time. + +Matt. i. 23, "A virgin shall be with child, and shall bring forth a son." +This is quoted as a prophecy of the miraculous conception. But it is only +a prophecy in the version of the LXX., which renders the Hebrew word +{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, "virgin." The Hebrew word does not mean virgin exclusively, but +"a young woman." We may therefore conclude that verses 22, 23, were +additions by the Greek compiler of the Gospel, unacquainted with the +original Hebrew text. + +Matt. ii. 15, "Out of Egypt have I called my son." This is quoted +literally from the Hebrew text. That of the LXX. has, "Out of Egypt have I +called my children," {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}. This made the saying of Hosea no prophecy +of our Lord; consequently he who inserted this reference can have known +only the Hebrew text, and not the Greek version. But in ii. 18, the +compiler follows the LXX. And again, ii. 23, "He shall be called a +Nazarene," {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. The Hebrew is {~HEBREW LETTER KAF~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} of which {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} is no +translation. The LXX. have {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. The compiler was caught by the +similarity of sounds. + +Matt. iii. 3. Here the construction of the LXX. is followed, which unites +"in the wilderness" with "the voice of one crying." The Hebrew was +therefore not known by the compiler. + +Matt. iv. 15. Here the LXX. is not followed, for the word {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~} is used in +place of {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}. The quotation is not, moreover, taken exactly from Isaiah, +but apparently from a Targum. + +Matt. viii. 17. This quotation is nearer the original Hebrew than the +rendering of the LXX. + +Matt. xii. 18-21. In this citation we have an incorrect rendering of the +Hebrew {~HEBREW LETTER LAMED~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} "at his teaching," made by the LXX. "in his name," adopted +without hesitation by the compiler. He also accepts the erroneous +rendering of "islands," made "nation," "Gentiles," by the LXX. + +But, on the other hand, "till he send forth judgment unto victory," is +taken from neither the original Hebrew nor from the LXX., and is probably +derived from a Targum. + +Thus in this passage we have apparently a combination of two somewhat +similar accounts--the one in Greek, the other in Aramaic. + +Matt. xiii. 35. This also is a compound text. The first half is from the +LXX., but the second member is from a Hebrew Targum. + +Matt. xxvii. 3. In the Hebrew, the field is not a "potter's," nor is it in +the LXX., who use {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} "the smelting-furnace." The word in the +Hebrew signifies "treasury." The composer of the Gospel, therefore must +have quoted from a Targum, and been ignorant both of the genuine Hebrew +Scriptures and of the Greek translation of the Seventy. + +These instances are enough to show that the material used for the +compilation of the first Canonical Gospel was very various; that the +author had at his disposal matter in both Aramaic and Greek. + +We shall find, on looking further, that he inserted two narratives of the +same event in his Gospel in different places, if they differed slightly +from one another, when coming to him from different sources. + +The following are parallel passages: + +iv. 23 And Jesus went about ix. 35 And Jesus went about +all Galilee, teaching in their all the cities and villages, +synagogues, and preaching the teaching in their synagogues, +gospel of the kingdom, and and preaching the gospel of +healing all manner of sickness the kingdom, and healing every +and all manner of disease sickness and every disease +among the people. among the people. +v. 29 And if thy right eye xviii. 9 And if thine eye +offend thee, pluck it out, and offend thee, pluck it out, and +cast it from thee: for it is cast it from thee: it is +profitable for thee that one better for thee to enter into +of thy members should perish, life with one eye, rather than +and not that thy whole body having two eyes to be cast +should be cast into hell. into hell fire. +30 And if thy right hand 8 Wherefore if thy hand or thy +offend thee, cut it off, and foot offend thee, cut them +cast it from thee: for it is off, and cast them from thee: +profitable for thee that one it is better for thee to enter +of thy members should perish, into life halt or maimed, +and not that thy whole body rather than having two hands +should be cast into hell. or two feet to be cast into + everlasting fire. +32 But I say unto you, That xix. 9 And I say unto you, +whosoever shall put away his Whosoever shall put away his +wife, saving for the cause of wife, except it be for +fornication, causeth her to fornication, and shall marry +commit adultery: and whosoever another, committeth adultery: +shall marry her that is and whoso marrieth her which +divorced committeth adultery. is put away doth commit + adultery. +vi. 14 For if ye forgive men xviii. 35 So likewise shall my +their trespasses, your heavenly Father do also unto +heavenly Father will also you, if ye from your hearts +forgive you: forgive not every one his + brother their trespasses. +15 But if ye forgive not men +their trespasses, neither will +your Father forgive your +trespasses. +vii. 16 Ye shall know them by xii. 33 Either make the tree +their fruits. Do men gather good, and his fruit good; or +grapes of thorns, or figs of else make the tree corrupt, +thistles? and his fruit corrupt: for the + tree is known by his fruit. +17 Even so every good tree +bringeth forth good fruit; but +a corrupt tree bringeth forth +evil fruit. +18 A good tree cannot bring +forth evil fruit, neither can +a corrupt tree bring forth +good fruit. +ix. 13 But go ye and learn what this meaneth, I will have +what that meaneth, I will have mercy, and not sacrifice. +mercy, and not sacrifice. +ix. 34 But the Pharisees said, xii. 24 But when the Pharisees +He casteth out devils through heard it, they said, This +the prince of the devils. fellow doth not cast out + devils, but by Beelzebub the + prince of the devils. +x. 15 Verily I say unto you, xi. 24. But I say unto you, +It shall be more tolerable for That it shall be more +the land of Sodom and Gomorrha tolerable for the land of +in the day of judgment, than Sodom in the day of judgment, +for that city. than for thee. +17 But beware of men: for they xxiv. 9 Then shall they +will deliver you up to the deliver you up to be +councils, and they will afflicted, and shall kill you: +scourge you in their and ye shall be hated of all +synagogues; nations for my name's sake. +22 And ye shall be hated of +all men for my name's sake. +xii. 39 But he answered and xvi. 4 A wicked and adulterous +said unto them, An evil and generation seeketh after a +adulterous generation seeketh sign; and there shall no sign +after a sign; and there shall be given unto it, but the sign +no sign be given to it; but of the prophet Jonas. +the sign of the prophet Jonas. +xiii.12 For whosoever hath, to xxv. 29 For unto every one +him shall be given, and he that hath shall be given, and +shall have more abundance: but he shall have abundance: but +whosoever hath not, from him from him that hath not shall +shall be taken away even that be taken away even that which +he hath. he hath. +xiv. 5 And when he would have xxi. 26 But if we shall say, +put him to death, he feared Of men; we fear the people; +the multitude, because they for all hold John as a +counted him as a prophet. prophet. +xvi. 19 And I will give unto xviii. 18 Verily I say unto +thee the keys of the kingdom you, Whatsoever ye shall bind +of heaven: and whatsoever thou on earth shall be bound in +shalt bind on earth shall be heaven: and whatsoever ye +bound in heaven: and shall loose on earth shall be +whatsoever thou shalt loose on loosed in heaven. +earth shall be loosed in +heaven. +xvii. 20 And Jesus said unto xxi. 21 Jesus answered and +them, Because of your said unto them, Verily I say +unbelief: for verily I say unto you, If ye have faith and +unto you, If ye have faith as doubt not, ye shall not only +a grain of mustard seed, ye do this which is done to the +shall say unto this mountain, fig tree, but also if ye shall +Remove hence to yonder place; say unto this mountain, Be +and it shall remove; and thou removed, and be thou cast +nothing shall be impossible into the sea; it shall be +unto you. done. +xxiv. 11 And many false xxiv. 24 For there shall arise +prophets shall rise, and shall false Christs, and false +deceive many. prophets and shall shew great + signs and wonders: insomuch + that, if it were possible, + they should deceive the very + elect. +xxiv. 23 Then if any man shall xxiv. 26 Wherefore if they +say unto you, Lo, here is shall say unto you, Behold, he +Christ, or there; believe it is in the desert, go not +not. forth: behold, he is in the + secret chamber; believe it + not. + +The existence in the first Canonical Gospel of these duplicate passages +proves that the editor of it in its present form made use of materials +from different sources, which he worked together into a complete whole. +And these duplicate passages are the more remarkable, because, where his +memory does not fail him, he takes pains to avoid repetition. + +It would seem therefore plain that the compiler of St. Matthew's Gospel +made use of, first, a Collection of the Sayings of the Lord, of undoubted +genuineness, drawn up by St. Matthew; second, of two or more Collections +of the Sayings and Doings of the Lord, also, no doubt, genuine, but not +necessarily by St. Matthew. + +One of these sources was made use of also by St. Mark in the composition +of his Gospel. + +According to the testimony of Papias: + + + "John the Priest said this: Mark being the interpreter of Peter, + whatsoever he recorded he wrote with great accuracy, but not, + however, in the order in which it was spoken or done by our Lord, + for he neither heard nor followed our Lord, but, as before said, + he was in company with Peter, who gave him such instruction as + occasion called forth, but did not study to give a history of our + Lord's discourses; wherefore Mark has not erred in anything, by + writing this and that as he has remembered them; for he was + carefully attentive to one thing, not to pass by anything that he + heard, nor to state anything falsely in these accounts."(265) + + +It has been often asked and disputed, whether this statement applies to +the Gospel of St. Mark received by the Church into her sacred canon. + +It can hardly be denied that the Canonical Gospel of Mark does answer in +every particular to the description of its composition by John the Priest. +John gives five characteristics to the work of Mark: + +1. A striving after accuracy.(266) + +2. Want of chronological succession in his narrative, which had rather the +character of a string of anecdotes and sayings than of a biography.(267) + +3. It was composed of records of both the sayings and the _doings_ of +Jesus.(268) + +4. It was no syntax of sayings ({~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}), like the work of +Matthew.(269) + +5. It was the composition of a companion of Peter.(270) + +These characteristic features of the work of Mark agree with the Mark +Gospel, some of the special features of which are: + +1. Want of order: it is made up of a string of episodes and anecdotes, and +of sayings manifestly unconnected. + +2. The order of events is wholly different from that in Matthew, Luke and +John. + +3. Both the sayings and the doings of Jesus are related in it. + +4. It contains no long discourses, like the Gospel of St. Matthew, +arranged in systematic order. + +5. It contains many incidents which point to St. Peter as the authority +for them, and recall his preaching. + +To this belong--the manner in which the Gospel opens with the baptism of +John, just as St. Peter's address (Acts x. 37-41) begins with that event +also; the many little incidents mentioned which give token of having been +related by an eye-witness, and in which the narrative of St. Matthew is +deficient.(271) St. Mark's Gospel is also rich in indications of the +feelings of the people toward Jesus, such as an eye-witness must have +observed,(272) and of notices of movements of the body--small significant +acts, which could not escape one present who described what he had +seen.(273) + +That the composer of St. Matthew's Gospel made use of the material out of +which St. Mark compiled his, that is, of the memorabilia of St. Peter, is +evident. Whole passages of St. Mark's Gospel occur word for word, or +nearly so, in the Gospel of St. Matthew.(274) + +Moreover, it is apparent that sometimes the author of St. Matthew's Gospel +misunderstood the text. A few instances must suffice here. + +Mark ii. 18: "And the disciples of John and of the Pharisees were fasting. +And they came to him and said to him, Why do the disciples of John, and +the disciples of the Pharisees, fast, and thy disciples fast not?" It is +clear that it was then a fasting season, which the disciples of Jesus were +not observing. The "they" who came to him does not mean "the disciples of +John and of the Pharisees," but certain other persons. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} is so +used in St. Mark's Gospel in several places, like the French "on venait." + +But the compiler of St. Matthew's Gospel did not understand this use of +the verb without a subject expressed, and he made "the disciples of John" +ask the question. + +Mark vi. 10: {~GREEK CAPITAL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} +{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}. That is, "Wherever (_i.e._ in whatsoever town or village) ye +enter into a house, therein remain (i.e. in that house) till ye go away +thence (_i.e._ from that city or village)." By leaving out the word +_house_, Matthew loses the sense of the command (x. 11), "Into whatsoever +town or village ye enter--remain in it till ye go out of it." + +Mark vii. 27, 28. The Lord answers the Syro-Phoenician woman, "Let the +children first be filled: for it is not meet to take the children's bread, +and to cast it unto the dogs." The woman answers, "Yes, Lord; yet the dogs +under the table eat of the children's crumbs." The meaning is, God gives +His grace and mercy first to the Jews (the children); and this must not be +taken from the Jews to be given to the heathen (the dogs). True, answers +the woman; but the heathen do partake of the blessings that overflow from +the portion of the Jews. + +But the so-called Matthew did not catch the signification, and the point +is lost in his version (xv. 27). He makes the woman answer, "The dogs eat +of the crumbs which fall from _their masters'_ table." + +Mark x. 13. According to St. Mark, parents brought their children to +Christ, probably with some superstitious idea, to be touched. This +offended the disciples. "They rebuked those that brought them." But Jesus +was displeased, and said to the disciples, "Suffer the little children to +come unto me." And instead of fulfilling the superstitious wishes of the +parents, he took the children in his arms and blessed them. But the text +used by St. Matthew's compilator was probably defective at the end of +verse 13, and ended, "and his disciples rebuked...." The compiler +therefore completed it with {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} instead of {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, and then +misunderstood verse 14, and applied the {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} differently: "Let go the +children, and do not hinder them from coming to me." In St. Mark, the +disciples rebuke the parents; in St. Matthew, they rebuke the children, +and intercept them on their way to Christ. + +Mark xii. 8: "They slew him and cast him out," _i.e._ cast out the dead +body. The compiler of St. Matthew's Gospel did not see this. He could not +understand how that the son was killed and then cast out of the vineyard; +so he altered the order into, "They cast him out and slew him" (xxi. +38).(275) + +Examples might be multiplied, but these must suffice. If I am not +mistaken, they go far to prove that the author of St. Matthew's Gospel +used the material, or some of the material, out of which St. Mark's Gospel +was composed. + +But there are also other proofs. The text of St. Mark has been taken into +that of St. Matthew's Gospel, but not without some changes, corrections +which the compiler made, thinking the words of the text in his hands were +redundant, vulgar, or not sufficiently explicit. + +Thus Mark i. 5: "The whole Jewish land and all they of Jerusalem," he +changed into, "Jerusalem and all Judaea." + +Mark i. 12: "The Spirit driveth," {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}, he softened into "led," +{~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}. + +Mark iii. 4: "He saith, Is it lawful to do good on the Sabbath-days, or to +do evil?" In St. Matthew's Gospel, before performing a miracle, Christ +argues the necessity of showing mercy on the Sabbath-day, and supplies +what is wanting in St. Mark--the conclusion, "Wherefore it is lawful to do +well on the Sabbath-days" (xii. 12). + +Mark iv. 12: "That seeing they might not see, and hearing they might not +hear." This seemed harsh to the compiler of St. Matthew. It was as if +unbelief and blindness were fatally imposed by God on men. He therefore +alters the tenor of the passage, and attributes the blindness of the +people, and their incapability of understanding, to their own grossness of +heart (xiii. 14, 15). + +Mark v. 37: "The ship was freighted," in St. Matthew, is altered into, +"the ship was covered" with the waves (viii. 34). + +Mark vi. 9 "Money in the girdle," changed into, "money in the girdles" (x. +9). + +Mark ix. 42: "A millstone were put on his neck," changed to, "were hung +about his neck" (xviii. 6). + +Mark x. 17: "Sell all thou hast;" Matt. xix. 21, "all thy possessions." + +Mark xii. 30: "He took a woman;" Matt. xxii. 25, "he married." + +But if it be evident that the author of St. Matthew's Gospel laid under +contribution the material used by St. Mark, it is also clear that he did +not use St. Mark's Gospel as it stands. He had the fragmentary memorabilia +of which it was made up, or a large number of them, but unarranged. He +sorted them and wove them in with the "Logia" written by St. Matthew, and +_afterwards_, independently, without knowledge, probably, of what had been +done by the compiler of the first Gospel, St. Mark compiled his. Thus St. +Matthew's is the first Gospel in order of composition, though much of the +material of St. Mark's Gospel was written and in circulation first. + +This will appear when we see how independently of one another the compiler +of St. Matthew and St. Mark arrange their "memorabilia." + +It is unnecessary to do more to illustrate this than to take the contents +of Matt. iv.--xiii. + +According to St. Matthew, after the Sermon on the Mount, Christ heals the +leper, then enters Capernaum, where he receives the prayer of the +centurion, and forthwith enters into Peter's house, where he cures the +mother-in-law, and the same night crosses the sea. + +But according to St. Mark, Christ cast out the unclean spirit in the +synagogue at Capernaum, then healed Peter's wife's mother, and, not the +same night but long after, crossed the sea. On his return he went through +the villages preaching, and then healed the leper. + +The accounts are the same, but the order is altogether different. The +deutero-Matthew must have had the material used by Mark under his eye, for +he adopts it into his narrative; but he cannot have had St. Mark's Gospel, +or he would not have so violently disturbed the order of events. + +The compiler has been guilty of an inaccuracy in the use of "Gergesenes" +instead of Gadarenes. St. Mark is right. Gadara was situated near the +river Hieromax, east of the Sea of Galilee, over against Scythopolis and +Tiberias, and capital of Peraea. This agrees exactly with what is said in +the Gospels of the miracle performed in the "country of the Gadarenes." +The swine rushed violently down a steep place and perished in the lake. +Jesus had come from the N.W. shore of the Sea to Gadara in the S.E. But +the country of the Gergesenes can hardly be the same as that of the +Gadarenes. Gerasa, the capital, was on the Jabbok, some days' journey +distant from the lake. The deutero-Matthew was therefore ignorant of the +topography of the neighbourhood whence Levi, that is Matthew, was called. + +St. Mark says that Christ healed one demoniac in the synagogue of +Capernaum, then crossed the lake, and healed the second in Gadara. But St. +Matthew, or rather the Greek compiler of St. Matthew's Gospel, has fused +these two events into one, and makes Christ heal both possessed men in the +country of the Gergesenes. In like manner we have twice the healing of two +blind men (ix. 27 and xx. 30), whereas the other evangelists know of only +single blind men being healed on both occasions. How comes this? The +compiler had two accounts of each miracle of healing the blind, slightly +varying. He thought they referred to the same occasion, but to different +persons, and therefore made Christ heal two men, whereas he had given +sight to but one. + +In the former case the compiler had not such a circumstantial account of +the restoration to sound mind of the demoniac in the synagogue as St. Mark +had received from St. Peter. He knew only that on the occasion of Christ's +visit to the Sea of Tiberias he had recovered two men who were possessed, +and so he made the healing of both take place simultaneously at the same +spot. + +An equally remarkable instance of the fact that St. Matthew's Gospel was +made up of fragmentary "recollections" by various eye-witnesses, is that +of the dumb man possessed with a devil, in ix. 32. At Capernaum, after +having restored Jairus' daughter to life and healed the two blind men, the +same day the dumb man is brought to him. The devil is cast out, the dumb +speaks, and the Pharisees say, "He casteth out devils through the prince +of the devils." + +This is exactly the same account which has been used by St. Luke (xi. 14). +But in xii. 22 we have the same incident over again. There is brought unto +Christ one possessed with a devil, blind and dumb; him Christ heals; +whereupon the Pharisees say, "This fellow doth not cast out devils but by +Beelzebub the prince of the devils." Then follows the solemn warning +against blasphemy. + +It is clear that the Greek compiler of St. Matthew's Gospel must have had +two independent accounts of this miracle, one with the warning against +blasphemy appended to it, the other without. He gives both accounts, one +as occurring at Capernaum, the other much later, after Jesus had gone +about Galilee preaching, and the Pharisees had conspired against him. + +St. Matthew says that after the healing of Peter's wife's mother, Jesus, +that same evening, cured many sick, and in the night crossed to the +country of the Gergesenes. But St. Mark says that he remained that night +at Capernaum, and rose early next morning before day, and went into a +solitary place. According to him, this crossing over the sea did not occur +till long after. + +The following table will show how remarkably discordant is the arrangement +of events in the two evangels. The order of succession differs, but not +the events and teaching recorded; surely a proof that both writers +composed these Gospels out of similar but fragmentary accounts available +to both. The following table will show this disagreement at a glance. + +ST. MATTHEW. ST. MARK. +(At Capernaum), iv. 13. (At Capernaum), i. 21. +1. Goes about preaching in the Heals man with unclean spirit +villages of Galilee (23), 1. (23-28). +2. Sermon on the Mount 5. Peter's mother-in-law +(v.-vii.). healed (30, 31). +3. Leper cleansed (viii. 2-4). 6. At even heals the sick + (32-34). +4. Centurion's servant healed +(5-13). +5. Peter's wife's mother Next day rises early and goes +healed (14, 15). into a solitary place (35-37). + (Leaves Capernaum). +6. At even cures the sick 1. Goes about the villages of +(16). Galilee (38-39). +7. Same night crosses the sea 3. Heals the leper (40, 41). +(18-27). +(In the country of (Outside the town of +Gergesenes). Capernaum), 45. +8. Heals two demoniacs +(28-39). +(Returns to Capernaum), ix. 1. (Returns to Capernaum), ii. 1. +9. Sick of the palsy healed 9. Sick of the palsy healed +(2-8). (2-13). +10. Calls Matthew (9). +11. Hemorrhitess cured 10. Levi called (14). +(20-22). +12. Jairus' daughter restored 19. Plucks the ears of corn +(18-26). (23-28). +13. Two blind men healed 20. Heals the withered hand +(27-30). (iii. 1-5). +14. Dumb man healed (32, 33). 21. Consultation against + Jesus (6). (Leaves Capernaum), + 7. +15. Warning against blasphemy 6. Heals many sick (10-12). +(34). +(Goes about Galilee), 35 and Goes into a mountain and +xi. 1. +16. Sends out the Twelve (x). chooses the Twelve (13-19). +(Probably at Capernaum). 15, 23. The Pharisees + blaspheme; +17. John's disciples come to warning against blasphemy +him (xi. 2-6). (22-30). +18. Denunciation of cities of 24. Mother and brethren seek +Galilee (20-24). him (31-35). +19. Plucks the ears of com 25. Teaches from the ship; +(xii. 1-9). parable of the sower (iv. + 1-20). +20. Heals the withered hand 7. Crosses the lake in a storm +(10-13). (35-41). +21. Consultation against Jesus (In the country of Gadarenes). +(14). +(Leaves Capernaum), 15. 8. Heals the demoniac (v. + 1-20). +22. Heals deaf and dumb man (Returns to Capernaum), 21. +(22). +23. Denunciation of blasphemy 11. Hemorrhitess healed +(24-32). (25-34). + 12. Jairus' daughter restored + (22-43). +24. Mother and brethren seek 16. Sends out the Twelve (vi. +Jesus (46-50). 7-13). +25. Teaches from the ship; +parable of sower (xiii. 1-12). +(Returns to his own country), +53. + +The order in St. Luke is again different. Jesus calls Levi, chooses the +Twelve, preaches the sermon on the plain, heals the Centurion's servant, +goes then from place to place preaching. Then occurs the storm on the +lake, and after having healed the demoniac Jesus returns to Capernaum, +cures the woman with the bloody flux, raises Jairus' daughter and sends +out the Twelve. + +In the Gospel of St. Mark, the parable of the sower is spoken on "the same +day" on which, in the evening, Jesus crosses the lake in a storm. + +In the Gospel of St. Matthew, this parable is spoken long after, on "the +same day" as his mother and brethren seek him, and this is after he has +been in the country of the Gadarenes, has returned to Capernaum, gone +about Galilee preaching, come back again to Capernaum, but has been driven +away again by the conspiracy of the Pharisees. + +It would appear from an examination of the two Gospels that articles 23, +24 and 25 composed one document, for both St. Matthew and St. Mark used it +as it is, in a block, only they differ as to where to build it in. + +19, 20 and 21 formed another block of Apostolic Memorabilia, and was built +in by the deutero-Matthew in one place and by St. Mark in another. 5 and +6, and again 9 and 10, were smaller compound recollections which the +compiler of St. Matthew's Gospel and St. Mark obtained in their concrete +forms. On the other hand, 3 and 16 formed recollections consisting of but +one member, and are thrust into the narrative where the two compilers +severally thought most suitable. We are therefore led by the comparison of +the order in which events in our Lord's life are related by St. Matthew +and St. Mark, to the conclusion, that the author of the first Gospel as it +stands had not St. Mark's Gospel in its complete form before him when he +composed his record. + +We have yet another proof that this was so. + +St. Matthew's Gospel is not so full in its account of some incidents in +our Lord's life as is the Gospel of St. Mark. + +The compiler of the first Gospel has shown throughout his work the +greatest anxiety to insert every particular he could gather relating to +the doings and sayings of Jesus. This has led him into introducing the +same event or saying over a second time if he found more than one version +of it. Had he all the material collected in St. Mark's Gospel at his +disposal, he would not have omitted any of it. + +But we do not find in St. Matthew's Gospel the following passages: + +Mark iv. 26-29, the parable of the seed springing up, a type of the growth +of the Gospel without further labour to the minister than that of +spreading it abroad. The meaning of this parable is different from that in +Matt. xii. 24-30, and therefore the two parables are not to be regarded as +identical. + +Mark viii. 22-26. By omitting the narrative of what took place at +Bethsaida, an apparent gap occurs in the account of St. Matthew after xvi. +4-12. The journey across the sea leads one to expect that Christ and his +disciples will land somewhere on the coast. But Matthew, without any +mention of a landing at Bethsaida, translates Jesus and the apostolic band +to Caesarea Philippi. But in Mark, Jesus and his disciples land at +Bethsaida, and after having performed a miracle of healing there on a +blind man--a miracle, the particulars of which are very full and +interesting--they go on foot to Caesarea Philippi (viii. 27). That the +compiler of the first Gospel should have left this incident out +deliberately is not credible. + +Mark ix. 38, 39. In St. Matthew's collection of the Logia of our Lord +there existed probably the saying of Christ, "He that is not with me is +against me" (Matt. xii. 30). St. Mark narrates the circumstances which +called forth this remark. But the deutero-Matthew evidently did not know +of these circumstances; he therefore leaves the saying in his record +without explanation.(276) + +Mark xii. 41-44. The beautiful story of the poor widow throwing her two +mites into the treasury, and our blessed Lord's commendation of her +charity, is not to be found in St. Matthew's Gospel. Is it possible that +he could have omitted such an exquisite anecdote had he possessed it? + +Mark xiv. 51, 52. The account of the young man following, having the linen +cloth cast about his naked body, who, when caught, left the linen cloth in +the hands of his captors and ran off naked--an account which so +unmistakably exhibits the narrative to have been the record of some eye- +witness of the scene, is omitted in St. Matthew. On this no stress, +however, can be laid. The deutero-Matthew may have thought the incident +too unimportant to be mentioned. + +Enough has been said to show conclusively that the deutero-Matthew, if we +may so term the compiler of the first Canonical Gospel, had not St. Mark's +Gospel before him when he wrote his own, that he did not cut up the Gospel +of Mark, and work the shreds into his own web. + +Both Gospels are mosaics, composed in the same way. But the Gospel of St. +Mark was composed only of the "recollections" of St. Peter, whereas that +of St. Matthew was more composite. Some of the pieces which were used by +Mark were used also by the deutero-Matthew. This is patent: how it was so +needs explanation. + +It is probable that when the apostles founded churches, their instructions +on the sayings and doings of Jesus were taken down, and in the absence of +the apostles were read by the president of the congregation. The Epistles +which they sent were, we know, so read,(277) and were handed on from one +church to another.(278) But what was far more precious to the early +believers than any letters of the apostles about the regulation of +controversies, were their recollections of the Lord, their Memorabilia, as +Justin calls them. The earliest records show us the Gospels read at the +celebration of the Eucharist.(279) The ancient Gospels were not divided +into chapters, but into the portions read on Sundays and festivals, like +our "Church Services." Thus the Peschito version in use in the Syrian +churches was divided in this manner: "Fifth day of the week of the +Candidates" (Matt. ix. 5-17), "For the commemoration of the Dead" (18-26), +"Friday in the fifth week in the Fast" (27-38), "For the commemoration of +the Holy Apostles" (36-38, x. 1-15), "For the commemoration of Martyrs" +(16-33), "Lesson for the Dead" (34-42), "Oblation for the beheading of +John" (xi. 1-15), "Second day in the third week of the Fast" (16-24). + +To these fragmentary records St. Luke alludes when he says that "many had +taken in hand to arrange in a consecutive account ({~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}) +those things which were most fully believed" amongst the faithful. These +he "traced up from the beginning accurately one after another" +({~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}). Here we have clearly the +existence of records disconnected originally, which many strung together +in consecutive order, and St. Luke takes pains, as he tells us, to make +this order chronological. + +Some Churches had certain Memorabilia, others had a different set. That of +Antioch had the recollections of St. Peter, that of Jerusalem the +recollections of St. James, St. Simeon and St. Jude. St. Luke indicates +the source whence he drew his account of the nativity and early years of +the Lord,--the recollections of St. Mary, the Virgin Mother, communicated +to him orally. He speaks of the Blessed Virgin as keeping the things that +happened in her heart and pondering on them.(280) Another time it is +contemporaries, Mary certainly included.(281) On both occasions it is in +reference to events connected with our Lord's infancy. Why did he thus +insist on her having taken pains to remember these things? Surely to show +whence he drew his information. He narrates these events on the testimony +of her word; and her word is to be relied on; for these things, he assures +us, were deeply impressed on her memory. + +The "Memorabilia" in use in the different Churches founded by the apostles +would probably be strung together in such order as they were generally +read. How early the Church began to have a regulated order of seasons, an +ecclesiastical year, cannot be ascertained with certainty; but every +consideration leads us to suspect that it grew up simultaneously with the +constitution of the Church. With the Church of the Hebrews this was +unquestionably the case. The Jews who believed had grown up under a system +of fasts and festivals in regular series, and, as we know, they observed +these even after they were believers in Christ. Paul, who broke with the +Law in so many points, did not venture to dispense with its sacred cycle +of festivals. He hasted to Jerusalem to attend the feast of +Pentecost.(282) At Ephesus, even, he observed it.(283) St. Jerome assures +us that Lent was instituted by the apostles.(284) The Apostolic +Constitutions order the observance of the Sabbath, the Lord's-day, +Pentecost, Christmas, Epiphany, the days of the Apostles, that of St. +Stephen, and the anniversaries of the Martyrs.(285) Indeed, the observance +of the Lord's-day, instituted probably by St. Paul, involves the principle +which would include all other sacred commemorations; for if one day was to +be set apart as a memorial of the resurrection, it is probable that others +would be observed in memory of the nativity, the passion, the ascension, +&c. + +As early as there was any sort of ecclesiastical year observed, so early +would the "Memorabilia" of the apostles be arranged as appropriate to +these seasons. But such an arrangement would not be chronological; +therefore many took in hand, as St. Luke tells us, to correct this, and he +took special care to give the succession of events as they occurred, not +as they were read, by obtaining information from the best sources +available. + +It is probable that the "Recollections" of St. Peter, written in +disjointed notes by St. Mark, were in circulation through many Churches +before St. Mark composed his Gospel out of them. From Antioch to Rome they +were read at the celebration of the divine mysteries; and some of them, +found in the Churches of Asia Minor, have been taken by St. Luke into his +Gospel. Others circulating in Palestine were in the hands of the deutero- +Matthew, and grafted into his compilation. But as St. Luke, St. Mark, and +the composer of the first Gospel, acted independently, their chronological +sequences differ. Their Gospels are three kaleidoscopic groups of the same +pieces.(286) + +Had St. Matthew any other part in the composition of the first Canonical +Gospel than contributing to it his "Syntax of the Lord's Sayings"? Of that +we can say nothing for certain. It is possible enough that many of the +"doings" of Jesus contained in the Gospel may be memorabilia of St. +Matthew, circulating in _anecdota_. + +A critical examination of St. Matthew's Gospel reveals _four_ sources +whence it was drawn, three threads of different texture woven into one. +These are: + +1. The "Memorabilia" of St. Peter, used afterwards by St. Mark. These the +compiler of the first Gospel attached mechanically to the rest of his +material by such formularies as "in those days," "at that time," "then," +"after that," "when he had said these things." + +2. The "Logia of the Lord," composed by St. Matthew. + +3. Another series of sayings and doings, from which the following passages +were derived: iii. 7-10, 12, iv. 3-11, viii. 19-22, ix. 27, 32-34, xi. +2-19. Some of these were afterwards used by St. Luke.(287) Were these by +St. Matthew? It is possible. + +4. To the fourth category belong chapters i. and ii., iii. 3, xiv. 15, the +redaction of iv. 12, 13, 14, 15, v. 1, 2, 19, vii. 22, 23, viii. 12, 17, +x. 5, 6, xi. 2, xii. 17-21, xiii. 35-43, 49, 50, the redaction of xiv. +13_a_, xiv. 28-31, xv. 24, xvii. 24_b_-27, xix. 17_a_, 19_b_, 28, xx. 16, +xxi. 2, 7, xxi. 4, 5, xxiii. 10, 13, 15, 23, 25, 27, 29, 35, the redaction +of xxiv. 3, 20, 51_b_, xxv. 30_b_, xxvi. 2, 15, 25, xxvii. 51-53, xxvii. +62-66, xxviii. 1_a_, 2-4, 8, 9, 11-15. + +Was this taken from a collection of the recollections of St. Matthew, and +the series 3 from another set of Apostolic Memorabilia? That it is not +possible to decide. + +Into the reasons which have led to this separation of the component parts +3, 4, the peculiarities of diction which serve to distinguish them, we +cannot enter here; it would draw us too far from the main object of our +inquiry.(288) + +The theory that the Synoptical Gospels were composed of various +disconnected materials, variously united into consecutive biographies, was +accepted by Bishop Marsh, and it is the only theory which relieves the +theologian from the unsatisfactory obligation of making "harmonies" of the +Gospels. If we adopt the received popular conception of the composition of +the Synoptical Gospels, we are driven to desperate shifts to fit them +together, to reconcile their discrepancies. + +The difficulty, the impossibility, of effecting such a harmony of the +statements of the evangelists was felt by the early Christian writers. +Origen says that the attempt to reconcile them made him giddy. Among the +writings of Tatian was a Diatessaron or harmony of the Gospels. Eusebius +adventured on an explanation, "of the discords of the Evangelists." St. +Ambrose exercised his pen on a concordance of St. Matthew with St. Luke; +St. Augustine wrote "De consensu Evangelistarum," and in his effort to +force them into agreement was driven to strange suppositions--as that when +our Lord went through Jericho there was a blind man by the road-side +leading into the city, and another by the road-side leading out of it, and +that both were healed under very similar circumstances. + +Apollinaris, in the famous controversy about Easter, declared that it was +irreconcilable with the Law that Christ should have suffered on the great +feast-day, as related by St. Matthew, but that the Gospels disagreed among +themselves on the day upon which he suffered.(289) The great Gerson sought +to remove the difficulties in a "Concordance of the Evangelists," or +"Monotessaron." + +Such an admission as that the Synoptical Gospels were composed in the +manner I have pointed out, in no way affects their incomparable value. +They exhibit to us as in a mirror what the apostles taught and what their +disciples believed. Faith does not depend on the chronological sequence of +events, but on the verity of those events. "See!" exclaimed St. +Chrysostom, "how through the contradictions in the evangelical history in +minor particulars, the truth of the main facts transpires, and the +trustworthiness of the authors is made manifest!" + +In everything, both human and divine, there is an union of infallibility +in that which is of supreme importance, and of fallibility in that which +concerns not salvation. The lenses through which the light of the world +shone to remote ages were human scribes liable to error. {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} +{~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}, was the motto Tholuck inscribed on his copy of the Sacred +Oracles. + +Having established the origin of the Gospel of St. Matthew, we are able +now to see our way to establishing that of the Gospel of the Twelve, or +Gospel of the Hebrews. + +No doubt it also was a mosaic made out of the same materials as the Gospel +of St. Matthew. There subsisted side by side in Palestine a Greek-speaking +and an Aramaic-speaking community of Christians, the one composed of +proselytes from among the Gentiles, the other of converts from among the +Jews. This Gentile Church in Palestine was scarcely influenced by St. +Paul; it was under the rule of St. Peter, and therefore was more united to +the Church at Jerusalem in habits of thought, in religious customs, in +reverence for the Law, than the Churches of "Asia" and Greece. There was +no antagonism between them. There was, on the contrary, close intercourse +and mutual sympathy. + +Each community, probably, had its own copies of Apostolic Memorabilia, not +identical, but similar. Some of the "recollections" were perhaps written +only in Aramaic, or only in Greek, so that the collection of one community +may have been more complete in some particulars than the collection of the +other. The necessity to consolidate these Memorabilia into a consecutive +narrative became obvious to both communities, and each composed "in order" +the scraps of record of our Lord's sayings and doings they possessed and +read in their sacred mysteries. St. Matthew's "Logia of the Lord" was used +in the compilation of the Hebrew Gospel; one of the translations of it, +which, according to Papias, were numerous, formed the basis also of the +Greek Gospel. + +The material used by both communities, the motive actuating both +communities, were the same; the results were consequently similar. That +they were not absolutely identical was the consequence of their having +been compiled independently. + +Thus the resemblance was sufficient to make St. Jerome suppose the Hebrew +Gospel to be the same as the Greek first Gospel; nevertheless, the +differences were as great as has been pointed out in the preceding pages. + + + + +II. The Clementine Gospel. + + +We have now considered all the fragments of the Gospel of the Hebrews that +have been preserved to us in the writings of Justin Martyr, Origen, Jerome +and Epiphanius. + +But there is another storehouse of texts and references to a Gospel +regarded as canonical at a very early date by the Nazarene or Ebionite +Church. This storehouse is that curious collection of the sayings and +doings of St. Peter, the Clementine Recognitions and Homilies. + +That the Gospel used by the author or authors of the Clementines was that +of the Hebrews cannot be shown; but it is probable that it was so. + +The Clementines were a production of the Judaizing party in the Primitive +Church, and it was this party which, we know, used the Gospel of the +Twelve, or of the Hebrews. + +The doctrine in the Clementine Recognitions and Homilies bears close +relations to that of the Jewish Essenes. The sacrificial system of the +Jewish Church is rejected. It was not part of the revelation to Moses, but +a tradition of the elders.(290) + +Distinction in meats is an essential element of religion. Through unclean +meats devils enter into men, and produce disease. To eat of unclean meats +places men in the power of evil spirits, who lead them to idolatry and all +kinds of wickedness. So long as men abstain from these, so long are the +devils powerless against them.(291) + +The observance of times is also insisted on--times at which the procreation +of children is lawful or unlawful; and disease and death result from +neglect of this distinction. "In the beginning of the world men lived +long, and had no diseases. But when through carelessness they neglected +the observance of the proper times ... they placed their children under +innumerable afflictions."(292) It is this doctrine that is apparently +combated by St. Paul.(293) He relaxes the restraints which Nazarene +tradition imposed on marital intercourse. + +The rejection of sacrifices obliged the Nazarene Church to discriminate +between what is true and false in the Scriptures; and, with the Essenes, +they professed liberty to judge the Scriptures and reject what opposed +their ideas. Thus they refused to acknowledge that "Adam was a +transgressor, Noah drunken, Abraham guilty of having three wives, Jacob of +cohabiting with two sisters, Moses was a murderer," &c.(294) + +The moral teaching of the Clementines is of the most exalted nature. +Chastity is commended in a glowing, eloquent address of St. Peter.(295) +Poverty is elevated into an essential element of virtue. Property is, in +itself, an evil. "To all of us possessions are sins. The deprivation of +these is the removal of sins." "To be saved, no one should possess +anything; but since many have possessions, or, in other words, sins, God +sends, in love, afflictions ... that those with possessions, but yet +having some measure of love to God, may, by temporary inflictions, be +saved from eternal punishments."(296) + +"Those who have chosen the blessings of the future kingdom have no right +to regard the things here as their own, since they belong to a foreign +king (_i.e._ the prince of this world), with the exception only of water +and bread, and those things procured by the sweat of the brow, necessary +for the maintenance of life, and also one garment."(297) + +Thus St. Peter is represented as living on water, bread and olives, and +having but one cloak and tunic.(298) And Hegesippus, as quoted by +Eusebius, describes St. James, first bishop of Jerusalem, as "drinking +neither wine nor fermented liquors, and abstaining from animal food. A +razor never came upon his head, he never anointed himself with oil, and +never used a bath. He never wore woollen, but linen garments."(299) + +The Ebionites looked upon Christ as the Messiah rather than as God +incarnate. They gave him the title of Son of God, and claimed for him the +highest honour, but hesitated to term him God. In their earnest +maintenance of the Unity of the Godhead against Gnosticism, they shrank +from appearing to divide the Godhead. Thus, in the Clementines, St. Peter +says, "Our Lord neither asserted that there were gods except the Creator +of all, nor did he proclaim himself to be God, but he pronounced him +blessed who called him the Son of that God who ordered the universe."(300) + +The Ebionitism of the Clementines is controversial. It was placed face to +face with Gnosticism. Simon Magus, the representative of Gnosticism, as +St. Peter is the representative of orthodoxy, in the Recognitions and +Homilies, contends that the God of the Jews, the Demiurge, the Creator of +the world, is evil. He attempts to prove this by showing that the world is +full of pain and misery. The imperfections of the world are tokens of +imperfection in the Creator. He takes the Old Testament. He shows from +texts that the God of the Jews is represented as angry, jealous, +repentant; that those whom He favours are incestuous, adulterers, +murderers. + +This doctrine St. Peter combats by showing that present evils are +educative, curative, disguised blessings; and by calling all those +passages in Scripture which attribute to God human passions, corruptions +of the sacred text in one of its many re-editions. "God who created the +world has not in reality such a character as the Scriptures assign Him," +says St. Peter; "for such a character is contrary to the nature of God, +and therefore manifestly is falsely attributed to Him."(301) + +From this brief sketch of the doctrines of the Ebionite Church from which +the Clementines emanated, it will be seen that its Gospel must have +resembled that of the Hebrews, or have been founded on it. The +"Recollections of the Twelve" probably existed in several forms, some more +complete than others, some purposely corrupted. The Gospel of the Hebrews +was in use in the orthodox Nazarene Church. The Gospel used by the author +of the Clementines was in use in the same community. It is therefore +natural to conclude their substantial identity. + +But though substantially the same, and both closely related to the +Canonical Gospel of St. Matthew, they were not completely identical; for +the Clementine Gospel diverged from the received text of St. Matthew more +widely than we are justified in concluding did that of the Gospel of the +Hebrews. + +That it was in Greek and not in Hebrew is also probable. The converts to +Christianity mentioned in the Recognitions and Homilies are all made from +Heathenism, and speak Greek. It is at Caesarea, Tripolis, Laodicaea, that +the churches are established which are spoken of in these books,--churches +filled, not with Jews, but with Gentile converts, and therefore requiring +a Gospel in Greek. + +The Clementine Gospel was therefore probably a sister compilation to that +of the Hebrews and of St. Matthew. The Memorabilia of the Apostles had +circulated in Hebrew in the communities of pure Jews, in Greek in those of +Gentile proselytes. These Memorabilia were collected into one book by the +Hebrew Church, by the Nazarene proselytes, and by the compiler of the +Canonical Gospel of St. Matthew. This will explain their similarity and +their differences. + +From what has been said of the Clementines, it will be seen that their +value is hardly to be over-estimated as a source of information on the +religious position of the Petrine Church. Hilgenfeld says: "There is +scarcely any single writing which is of such importance for the history of +the earliest stage of Christianity, and which has yielded such brilliant +disclosures at the hands of the most careful critics, with regard to the +earliest history of the Christian Church, as the writings ascribed to the +Roman Clement, the Recognitions and the Homilies."(302) + +No conclusion has been reached in regard to the author of the Clementines. +It is uncertain whether the Homilies and the Recognitions are from the +same hand. Unfortunately, the Greek of the Recognitions is lost. We have +only a Latin translation by Rufinus of Aquileia (d. 410), who took +liberties with his text, as he informs Bishop Gaudentius, to whom he +addressed his preface. He found that the copies of the book he had +differed from one another in some particulars. Portions which he could not +understand he omitted. There is reason to suspect that he altered such +quotations as he found in it from the Gospel used by the author, and +brought them, perhaps unconsciously, into closer conformity to the +received text. In examining the Gospel employed by the author of the +Clementines, we must therefore trust chiefly to those texts quoted in the +Homilies. + +Various opinions exist as to the date of the Clementines. They have been +attributed to the first, second, third and fourth centuries. If we were to +base our arguments on the work as it stands, the date to be assigned to it +is the first half of the third century. A passage from the Recognitions is +quoted by Origen in his Commentary on Genesis, written in A.D. 231; and +mention is made in the work of the extension of the Roman franchise to all +nations under the dominion of Rome, an event which took place in the reign +of Caracalla (A.D. 211). The Recognitions also contain an extract from the +work _De Fato_, ascribed to Bardesanes, but which was really written by +one of his scholars. But it has been thought, not without great +probability, that this passage did not originally belong to the +Recognitions, but was thrust into the text about the middle of the third +century.(303) + +I have already pointed out the fact that the Church in the Clementines is +never called "Christian;" that the word is never employed. It belonged to +the community established by Paul, and with it the Church of Peter had no +sympathy. To believe in the mission of Christ is, in the Clementine +Homilies, to become a Jew. The convert from Gentiledom by passing into the +Church passes under the Law, becomes, as we are told, a Jew. But the +convert is made subject not to the Law as corrupted by the traditions of +the elders, but to the original Law as re-proclaimed by Christ. + +The author of the Recognitions twice makes St. Peter say that the only +difference existing between him and the Jews is in the manner in which +they view Christ. To the apostles he is the Messiah come in humility, to +come again in glory. But the Jews deny that the Messiah was to have two +manifestations, and therefore reject Christ.(304) + +Although we cannot rely on the exact words of the quotations from the +Gospel in the "Recognitions," there are references to the history of our +Lord which give indications of narratives contained in the Gospel used by +the pseudo-Clement, therefore by the Ebionite Christians whose views he +represents. We will go through all such passages in the order in which +they occur in the "Recognitions." + +The first allusion to a text parallel to one in the Canonical Gospels is +this: "Not only did they not believe, but they added blasphemy to +unbelief, saying he was a gluttonous man and slave of his belly, and that +he was influenced by a demon."(305) The parallel passage is in St. Matthew +xi. 18, 19. It is curious to notice that in the Recognitions the order is +inverted. In St. Matthew, "they say, He hath a devil.... They say, Behold +a man gluttonous, and a wine-bibber;" and that the term "wine-bibber" is +changed into "slave of his belly." Probably therefore in this instance the +author of the Clementines borrowed from a different text from St. Matthew. + +In the very next chapter the Recognitions approaches St. Matthew closer +than the lost Gospel. For in the account of the crucifixion it is said +that "the veil of the Temple was rent," whereas the Gospel of the Hebrews +stated that the lintel of the Temple had fallen. But here I suspect we +have the hand of Rufinus the translator. We can understand how, finding in +the text an inaccuracy of quotation, as he supposed, he altered it. + +The next passage relates to the resurrection. "For some of them, watching +the place with all care, when they could not prevent his rising again, +_said that he was a magician_; others pretended that he was stolen +away."(306) The Canonical Gospels say nothing about this difference of +opinion among the Jews, but St. Matthew states that it was commonly +reported among them that his disciples had stolen his body away. Not a +word about any suspicion that he had exercised witchcraft, a charge which +we know from Celsus was brought against Christ later. + +The next passage is especially curious. It relates to the unction of +Christ. "He was the Son of God, and the beginning of all things; he became +man; _him God anointed with oil that was taken from the wood of the Tree +of Life_; and from this anointing he is called Christ."(307) Then St. +Peter goes on to argue: "In the present life, Aaron, the first high- +priest, was anointed with a composition of chrism, which was made after +the pattern of that spiritual ointment of which we have spoken before.... +But if any one else was anointed with the same ointment, as deriving +virtue from it, he became either king, or prophet, or priest. If, then, +this temporal grace, compounded by men, had such efficacy, _consider __ +how potent was that ointment extracted by God from a branch of the Tree of +Life_, when that which was made by men could confer so excellent dignities +among men." + +Here we have trace of an apparent myth relating to the unction of Jesus at +his baptism. Was there any passage to this effect in the Hebrew Gospel +translated by St. Jerome? It is hard to believe it. Had there been, we +might have expected him to allude to it. + +But that there was some unction of Christ mentioned in the early Gospels, +I think is probable. If there were not, how did Jesus, so early, obtain +the name of Christ, the Anointed One? That name was given to him before +his divinity was wholly believed in, and when he was regarded only as the +Messiah--nay, even before the apostles and disciples had begun to see in +him anything higher than a teacher sent from God, a Rabbi founding a new +school. It is more natural to suppose that the surname of the Anointed One +was given to him because of some event in his life with which they were +acquainted, than because they applied to him prophecies at a time when +certainly they had no idea that such prophecies were spoken of him. + +If some anointing did really accompany the baptism, then one can +understand the importance attached to the baptism by the Elkesaites and +other Gnostic sects; and how they had some ground for their doctrine that +Jesus became the Christ only on his baptism. It is remarkable that, +according to St. John's Gospel, it is directly after the baptism that +Andrew tells his brother Simon, "We have found the Messias, which is ... +the Anointed."(308) Twice in the Acts is Jesus spoken of as the Anointed: +"Thy holy child Jesus, whom Thou hast anointed."(309) The second occasion +is remarkable, for it again apparently associates the anointing with the +baptism. St. Peter "opened his mouth and said ... The word which God sent +unto the children of Israel ... that word ye know, which was published +throughout all Judaea, and began from Galilee after the baptism which John +preached; how God anointed Jesus of Nazareth with the Holy Ghost and with +power."(310) I do not say that such an anointing did take place, but that +it is probable it did. When Gnosticism fixed on this anointing as the +communication to Christ of his divine mission and Messiahship, then +mention of it was cut out of the Gospels in possession of the Church, and +consequently the Canonical Gospels are without it to this day. But the +Christian ceremonial of baptism, which was founded on what took place at +the baptism of the Lord, maintained this unction as part of the sacrament, +in the Eastern Church never to be dissociated from the actual baptism, but +in the Western Church to be separated from it and elevated into a separate +sacrament--Confirmation. + +But if in the original Hebrew Gospel there was mention of the anointing of +Jesus at or after his baptism, as I contend is probable, this mention did +not include an account of the oil being expressed from the branch of the +Tree of Life; that is a later addition, in full agreement with the +fantastic ideas which were gradually permeating and colouring Judaic +Christianity. + +After the baptism, "_Jesus put out_, by the grace of baptism, _that fire +which the priest kindled for sins_; for, from the time when he appeared, +the chrism has ceased, by which the priesthood or the prophetic or the +kingly office was conferred."(311) The Homilies are more explicit: "He put +out the fire on the altars."(312) There was therefore in the Gospel used +by the author of the Clementines an account of our Lord, after his +anointing, entering into the Temple and extinguishing the altar fires. + +In St. John's Gospel, on which we may rely for the chronological sequence +of events with more confidence than we can on the Synoptical Gospels, the +casting of the money-changers out of the Temple took place not long after +the baptism. In St. Matthew's account it took place at the close of the +ministry, in the week of the Passion. That this exhibition of his +authority marked the opening of his three years' ministry rather than the +close is most probable, and then it was, no doubt, that he extinguished +the fires on the altar, according to the Gospel used by the author of the +Clementines. Whether this incident occurred in the Gospel of the Hebrews +it is not possible to say. + +We are told that "James and John, the sons of Zebedee, had a command ... +not to enter into their cities (_i.e._ the cities of the Samaritans), nor +to bring the word of preaching to them."(313) "And when our Master sent us +forth to preach, he commanded us, But into whatsoever city or house we +should enter, we should say, Peace be to this house. And if, said he, a +son of peace be there, your peace shall come upon him; but if there be +not, your peace shall return unto you. Also, that going from house to +city, we should shake off upon them the very dust which adhered to our +feet. But it shall be more tolerable for the land of Sodom and Gomorrha in +the day of judgment than for that city or house."(314) The Gospel of the +Clementines, it is plain, contained an account of the sending forth of the +apostles almost identical with that in St. Matthew, x. + +"And ... Jesus himself declared that John was greater than all men and all +the prophets."(315) The corresponding passage is in St. Matthew.(316) + +The Beatitudes, or some of them, were in it. "He said, _Blessed are the +poor_; and promised earthly rewards; and promised that those who maintain +righteousness shall be satisfied with meat and drink."(317) "Our Master, +inviting his disciples to patience, impressed on them the blessing of +peace, which was to be preserved with the labour of patience.... He +charges (the believers) to have peace among themselves, and says to them, +_Blessed are the peacemakers, for they shall be called the very sons of +God_."(318) "The Father, whom only those can see who are pure in +heart."(319) Again strong similarity with slight difference. "He said, _I +am not come to send peace on earth, but a sword; and henceforth you shall +see father separated from son, son from father, husband from wife, and +wife from husband, mother from daughter, and daughter from mother, brother +from brother, father-in-law from daughter-in-law, friend from +friend_."(320) This is fuller than the corresponding passage in St. +Matthew.(321) + +"_It is enough for the disciple to be as his master._"(322) "He mourned +over those who lived in riches and luxury, and bestowed nothing upon the +poor; showing that they must render an account, because they did not pity +their neighbours, even when they were in poverty, whom they ought to love +as themselves."(323) "In like manner he charged the Scribes and Pharisees +during the last period of his teaching ... with hiding the key of +knowledge which they had handed down to them from Moses, by which the gate +of the heavenly kingdom might be opened."(324) The key of knowledge occurs +only in St. Luke's Gospel. Had the author of the Clementines any knowledge +of that Gospel? I do not think so, or we should find other quotations from +St. Luke. St. Matthew says, "Woe unto you, Scribes and Pharisees, +hypocrites! for ye shut up ({~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}) the kingdom of heaven."(325) St. Luke +says, "Ye have taken away the key ({~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}) of knowledge."(326) The +author of the Clementines says, "Ye have hidden the key," not "taken +away." I do not think, when the expression in St. Matthew suggests the +"key," that we need suppose that the author of the Recognitions quoted +from St. Luke; rather, I presume, from his own Gospel, which in this +passage resembled the words in St. Luke rather than those in St. Matthew, +without, however, being exactly the same.(327) + +"_Every kingdom divided against itself shall not stand._"(328) "_Seek ye +first the kingdom of God and his righteousness, and all these things shall +be added to you._"(329) The writer knew, in the same terms as St. Matthew, +our Lord's sayings: "_Give not that which is holy to dogs, neither cast +your pearls before swine._"(330) "_Whosoever shall look upon a woman to +lust after her, hath committed adultery with her in his heart.... If thy +right eye offend thee, pluck it out, and cast it from thee; for it is +profitable for thee that one of thy members perish, rather than thy whole +body be cast into hell-fire._"(331) + +The woes denounced on the Scribes and Pharisees,(332) and the saying that +the Queen of the South should "rise in judgment against this +generation,"(333) are given in the Recognitions as in St. Matthew, as also +that "the harvest is plenteous,"(334) "that no man can serve two +masters,"(335) and the saying on the power of faith to move +mountains.(336) + +We have the parables of the goodly pearl,(337) of the marriage +supper,(338) and of the tares,(339) but also that of the sower,(340) which +does not occur in St. Matthew, but in St. Luke. This therefore was found +in the Gospel used by the author of the Recognitions. There are two other +apparent quotations from St. Luke: "_I have come to send fire on the +earth, and how I wish that it were kindled_";(341) and the story of the +rich fool.(342) The first, however, is differently expressed from St. +Luke. There are just two more equally questionable quotations: "_Be ye +merciful, as also your heavenly Father is merciful, who makes his sun to +rise upon the good and the evil, and rains upon the just and the +unjust._"(343) We have the Greek in one of the Homilies.(344) In St. Luke +it runs, "Be ye therefore merciful, as your Father also is merciful."(345) +In St. Matthew, "Love your enemies, bless them that curse you, do good to +them that hate you, and pray for them that despitefully use you, and +persecute you; that ye may be the children of your Father which is in +heaven: for he maketh his sun to rise on the evil and on the good, and +sendeth rain on the just and on the unjust."(346) Is it not clear that +either the pseudo-Clement condensed the direction, "Love your enemies, +bless them that curse you, do good to them that hate you, and pray for +them that despitefully use you, and persecute you," into the brief maxim, +"Be ye good and merciful,"--or that, and this is more probable, there were +concurrent traditional accounts of our Lord's saying, and that St. +Matthew, St. Luke, and the writer of the Gospel used by the pseudo- +Clement, made use of independent texts in their compilations? + +The next passage is a saying of our Lord on the cross, which is given in +the Recognitions: "_Father, forgive them their sin, for they know not what +they do._"(347) In the Homilies we have the original Greek: "Father, +forgive them their sins, for they know not what they do."(348) Rufinus has +unconsciously altered the text in translating it by making "sins" singular +instead of plural. + +It is not necessary to note the insignificant difference of the word {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~} in +the Homily and the word {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~} in the Gospel. But who cannot see that the +addition of the words, "their sins," completely changes the thought of the +Saviour? Jesus prays God to forgive the Jews the crime they commit in +crucifying him, and not to pardon all the sins of their lives that they +have committed. The addition of these two words not merely modify the +thought; they represent another of an inferior order. They would not have +been introduced into the text if the author of the Gospel used by the +pseudo-Clement had had the Gospel of St. Luke before him. These words were +certainly not derived from St. Luke; they are due to a separate +recollection or tradition of the sayings of the Saviour on the cross. +Those sayings we may well believe were cherished in the memory of the +early disciples. Tradition always modifies, weakens, renders commonplace +the noblest thoughts and most striking sayings, and colours the most +original with a tint of triviality.(349) + +We find in both the Recollections and Homilies a passage which has been +thought to be a quotation from St. John: "_Verily I say unto you, That +unless a man is born again of water, he shall not enter into the kingdom +of heaven._"(350) Here, again, the hand of Rufinus is to be traced. The +same quotation is made in the Homilies, and it stands there thus: "_Verily +I say unto you, Unless ye be born again of the water of life_ (or _the +living water_) _in the name of the Father, and of the Son, and of the Holy +Ghost, ye cannot enter into the kingdom of heaven._"(351) + +That the narrative of the interview with Nicodemus was in the Gospel of +the Hebrews, we learned from Justin Martyr quoting it. We will place the +parallel passages opposite each other: + +GOSPEL OF THE HEBREWS. GOSPEL OF ST. JOHN. +JUSTIN MARTYR, 1 Apol. 61. c. iii. 3, 5. +"_Christ said, Except ye be "3. Jesus answered and said +born again, ye cannot enter unto him, Verily, verily, I +into the kingdom of heaven._" say unto thee, Except a man be + born again, he cannot see the + kingdom of God." +PSEUDO-CLEMENT, Hom. xi. 26. +"_And Christ said (with an "5. Jesus answered, Verily, +oath),_(_352_)_ Verily I say verily, I say unto thee, +unto you, Unless ye are born Except a man be born of water +again of the water of life (in and spirit, he cannot enter +the name of the Father, and of into the kingdom of God." +the Son, and of the Holy +Ghost), ye cannot enter into +the kingdom of Heaven._" + +The fragment in the Homilies clearly belongs to the same narrative as the +fragment in Justin's Apology. Both are addressed in the second person +plural, "Except ye be born again;" in the Gospel of St. John the first is, +"Except a man be born again;" the second, "Except a man be born of water +and spirit;" both in the third person singular. The form of the first +answer in Justin differs from that in St. John: "he cannot enter the +kingdom," "he cannot see the kingdom." + +That these are independent accounts I can hardly doubt. The words, "in the +name of the Father, and of the Son, and of the Holy Ghost," are an obvious +interpolation, perhaps a late one, in the text of the Homilies; for +Rufinus would hardly have omitted to translate this, though he did allow +himself to make short verbal alterations. + +There is another apparent quotation from St. John in the fifth book of the +Recognitions: "_Every one is made the servant of him to whom he yields +subjection._"(353) But here again the quotation is very questionable. St. +John's version of our Lord's saying is, "Whosoever committeth sin is the +servant of sin." St. Paul is much nearer: "Know ye not, that to whom ye +yield yourselves servants to obey, his servants ye are to whom ye obey; +whether of sin unto death, or of obedience unto righteousness?"(354) + +The quotation in the Recognitions is not from St. Paul, for the author +expressly declares it is a saying of our Lord. St. Paul could not have had +St. John's Gospel under his eye when he wrote, for that Gospel was not +composed till long after he wrote the Epistle to the Romans. He gives no +hint that he is quoting a saying of our Lord traditionally known to the +Roman Christians. He apparently makes appeal to their experience when he +says, "Know ye not." Yet this fragment of an ancient lost Gospel in the +Clementine Recognitions gives another colour to his words; they may be +paraphrased, "Know ye not that saying of Christ, To whom ye yield +yourselves servants to obey, his servants ye are?" It appears, therefore, +that this is an earlier recorded reminiscence of our Lord's saying than +that of St. John. + +There is one, and only one, apparent quotation from St. Paul in the +Recognitions: "In God's estimation, he is not a Jew who is a Jew among +men, nor is he a Gentile that is called a Gentile, but he who, believing +in God, fulfils his law and does his will, though he be not +circumcised."(355) St. Paul's words are: "He is not a Jew which is one +outwardly; neither is that circumcision which is outward in the flesh; but +he is a Jew which is one inwardly; and circumcision is that of the heart, +in the spirit, and not in the letter." + +There is no doubt a resemblance between these passages. But it is probable +that the resemblance is due solely to community of thought in the minds of +both writers. It would be extraordinary if this were a quotation, for the +author of the Recognitions nowhere quotes from any Epistle, not even from +those of St. Peter; and that he, an Ebionite, should quote St. Paul, whose +Epistles the Ebionites rejected, is scarcely credible. + +The Recognitions mention the temptation: "The prince of wickedness ... +presumed that he should be worshipped by him by whom he knew that he was +to be destroyed. Therefore our Lord, confirming the worship of one God, +answered him, It is written, Thou shalt worship the Lord thy God, and Him +only shalt thou serve. And he, terrified by this answer, and fearing lest +the true religion of the one and true God should be restored, hastened +straightway to send forth into this world false prophets and false +apostles and false teachers, who should speak, indeed, in the name of +Christ, but should accomplish the will of the demon."(356) Here we have +Christ indicated as the one who was to restore that true worship of God +which Moses had instituted, but which the Ebionites, with their Essene +ancestors, asserted had been defaced and corrupted by false traditions. +And in opposition to this, the devil sends out false apostles, false +teachers, to undo this work, calling themselves, however, apostles of +Christ. There can be little doubt who is meant. The reference is to St. +Paul, Silas, and those who accepted his views, in opposition to those of +St. James and St. Peter. + +In Homily xii. is a citation which seems to indicate the use of the third +Canonical Gospel. At first sight it appears to be a combination of a +passage of St. Matthew and a parallel passage of St. Luke. It is preceded +in the Homily by a phrase not found in the Canonical Gospels, but which is +given, together with what follows, as a declaration of the Saviour. The +three passages are placed side by side for comparison: + +HOMILY xii. 19. MATT. xviii. 7. LUKE xvii. 1. +"_It must be that "It must needs be "It is impossible +good things come, that offences come; but that offences +and happy is he by but woe to that man will come; but woe +whom they come. In by whom the offence to him through whom +like manner it must cometh." they come." +be that evil things +come, but woe to him +by whom they +come._"(357) + +The passage in the Homily is more complete than those in St. Matthew and +St. Luke. The two Canonical Evangelists made use of imperfect fragments +destitute of one member of the sentence. One cannot but wish to believe +that our Lord pronounced a benediction on those who did good in their +generation. + +"There is amongst us," says St. Peter in his second Homily, "one Justa, a +Syro-Phoenician, a Canaanite by race, whose daughter was oppressed with a +grievous disease. And she came to our Lord, crying out and entreating that +he would heal her daughter. But he, being asked by us also, said, '_It is +not lawful to heal the Gentiles, who are like unto dogs on account of +their using various meats and practices, while the table in the kingdom +has been given to the sons of Israel._' But she, hearing this, and begging +to partake as a dog of the crumbs that fall from this table, having +changed what she was (_i.e._ having given up the use of forbidden food), +by living like the sons of the kingdom, obtained healing for her daughter +as she asked. For she being a Gentile, and remaining in the same course of +life, he would not have healed her had she persisted to live as do the +Gentiles, on account of its not being lawful to heal a Gentile."(358) + +That the Ebionites perverted the words of our Lord to make them support +their tenets on distinction of meats is obvious. + +In the Clementine Homilies we have thrice repeated a saying of our Lord +which we know of from St. Jerome and St. Clement of Alexandria, who speak +of it as undoubtedly a genuine saying of Christ, "_Be ye good money- +changers_."(359) + +This text is used by the author of the Clementines to prove the necessity +of distinguishing between the gold and the dross in Holy Scripture. And to +this he adds the quotation, "_Ye do therefore err, not knowing the true +things of the Scriptures; and for this reason ye are ignorant also of the +power of God_."(360) + +The following are some more fragments from the Clementine Homilies: + +"_He said, I am he of whom Moses prophesied, saying, A prophet shall the +Lord your God raise unto you of your brethren, like unto me: him hear ye +in all things; and whosoever will not hear the prophet shall die._"(361) +This saying of Moses is quoted by both St. Peter and St. Stephen in their +addresses, as recorded in the Acts. It is probable, therefore, that our +Lord had claimed this prophecy to have been spoken of him. But St. Luke +had never heard that he had done so, as he makes no allusion to it in his +Gospel or in the speeches he puts in the mouths of Peter and Stephen in +the Acts. + +"_It is thine, O man, said he, to prove my words, as silver and money are +proved by the exchangers._"(362) + +"_Give none occasion to the evil one._"(363) + +Twice repeated we have the text, "_Thou shalt fear the Lord thy God, and +him only shalt thou serve_."(364) + +In St. Matthew's Gospel (iv. 10) it runs, "Thou shalt worship the Lord thy +God, and him only shalt thou serve." + +In the Clementines: "He alleged that it was right to present to him who +strikes you on one cheek the other also, and to give to him who takes away +your cloak your _hood_ also, and to go two miles with him who compels you +to go one."(365) This differs from the account in St. Matthew, by using +for the word {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}, "tunic," of the Canonical Gospel, the word {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, +"hood." + +There are other passages identical with, or almost identical with, the +received text in St. Matthew's Gospel, which it is not necessary to enter +upon separately. + +They are: Matt. v. 3, 8, 17, 18, 34, 35, 37, 39, 40, 41, vi. 8, 13, vii. +7, 9, 10, 11, 13, 14, 21, viii. 11, 24, 25, 26, 27, 28, 29, 30, 31, ix. +13, x. 28, 34, xi. 25, 27, 28, xii. 7, 26, 34, 42, xiii. 17, 39, xv. 13, +xvi. 13, 18, xix. 8, 17, xxii. 2, 32, xxiii. 25, xxiv. 45, 46, 47, 48, 49, +50, xxv. 41. In all, some fifty-five verses, almost and often quite the +same as in St. Matthew's Gospel. + +There is just one text supposed to be taken from St. Mark's Gospel, four +from St. Luke's, and two from St. John's. But I do not think we are +justified in concluding that these quotations are taken from the three +last-named Canonical Gospels. That they are not taken from St. Luke we may +be almost certain, for that Gospel was not received by the Judaizing +Christians. When we examine the passages, the probability of their being +quotations from the Canonical Gospels disappears. + +We find, "He, the true Prophet, said, _I am the gate of life; he that +entereth through me entereth into life_."(366) The words in St. John's +Gospel are, "I am the door: by me if any man enter in, he shall be +saved."(367) The idea is the same, but the mode of expression is +different. + +"Again he said, _My sheep hear my voice_."(368) + +The quotation from St. Mark is too brief for us to be able to form any +well-founded opinion upon it. It is this: "But to those who were misled to +imagine many gods, as the Scriptures say, he said, _Hear, O Israel; the +Lord your God is one Lord_."(369) + +No prejudice would exist among the Ebionites against the Gospel of St. +Mark, but the Christology of the Johannine Gospel, its doctrine of the +Logos, would not accord with their low views of Christ. The Ebionites who +denied the Godhead of Jesus could hardly acknowledge as canonical a Gospel +which contained the words, "And the Word was with God, and the Word was +God." + +HOM. xix. 22. JOHN ix. 1-3. +"Our Master replied to those "And as Jesus passed by, he +who asked him concerning him saw a man which was blind from +that was born blind, and to his birth. And his disciples +whom he restored sight, if it asked him, saying, Master, who +was he or his parents who had did sin, this man, or his +sinned, in that he was born parents, that he was born +blind. _It is not that he hath blind? Jesus answered, Neither +sinned in anywise, nor his hath this man sinned, nor his +parents; but in order that the parents: but that the works of +power of God may be God should be made manifest in +manifested, who healeth sins him." +of ignorance._"(370) + +The resemblance is striking. Nevertheless I do not think we have a right +to conclude that this passage in the Clementine Homilies is necessarily a +citation from St. John. + +The text is quoted in connection with the peculiar Ebionite doctrine of +seasons and days already alluded to. When our Lord says that he heals the +sins of ignorance, he is made in the Clementine Gospel to assert that the +blindness of the man was the result of disregard by his parents of the new +moons and sabbaths, not wilfully, but through ignorance. "The afflictions +you mentioned," says St. Peter in connection with this quotation, "are the +result of ignorance, but assuredly not of wickedness. Give me the man who +sins not, and I will show you the man who suffers not." + +But though this is the interpretation put on the words of our Lord by the +Clementine Ebionite, it by no means flows naturally from them; it is +rather wrung out of them. + +The words, I think, mean that the blindness of the man is symbolical; its +mystical meaning is ignorance. Our Lord by opening the eyes of the blind +exhibits himself as the spiritual enlightener of mankind. He is come to +unclose men's eyes to the true light that he sheds abroad in the world. + +In St. John's Gospel, after having declared that blindness was not the +punishment of sin in the man or his parents, our Lord continues, "I must +work the works of Him that sent me, while it is day; the night cometh, +when no man can work. As long as I am in the world, I am the light of the +world." + +Put this last declaration in connection with the saying, "I am come to +heal the sins of ignorance," and the connection of ideas is at once +apparent. The blindness of the man is symbolical of the ignorance of the +world. "I am the light of the world, and I have come to dispel the +darkness of the ignorance of the world." And so saying, "he spat on the +ground, and made clay of the spittle, and he anointed the eyes of the +blind man with the clay." + +A few important words in Christ's teaching had escaped the memory of St. +John. But they had been noted down by some other apostle, and the +recollections of the latter were embodied in the Gospel in use among the +Ebionites. + +The texts resembling passages in St. Luke are four, but all of them are +found in St. Matthew's Gospel as well. + +"_Blessed is that man whom his Lord shall appoint to the ministry of his +fellow-servants._"(371) + +"_The Queen of the South shall rise up with this generation, and shall +condemn it; because she came from the extremities of the earth to hear the +wisdom of Solomon; and behold, a greater than Solomon is here, and ye do +not believe him._ + +"_The men of Nineveh shall rise up with this generation and shall condemn +it, for they heard and repented at the preaching of Jonas: and behold, a +greater is here, and no one believes._"(372) + +The compiler of St. Matthew's Gospel had this striking passage in an +imperfect condition. St. Luke had it with both its members. So had also +the compiler of the Clementine Gospel. The wording is not exactly +identical with that in St. Luke, but the difference is not material, "Ye +do not believe him," "And no one believes," exist in the Ebionite, not in +the Canonical text. + +"_For without the will of God, not even a sparrow can fall into a gin. +Thus even the hairs of the righteous are numbered by God._"(373) + + + + +III. The Gospel Of St. Peter. + + +Serapion, Bishop of Antioch, in 190, on entering his see, learned that +there was a Gospel attributed to St. Peter read in the sacred services of +the church of Rhosus, in Cilicia. Taking it for granted, as he says, that +all in his diocese held the same faith, without perusing this Gospel, he +sanctioned its use, saying, "If this be the only thing that creates +difference among you, let it be read." + +But he was speedily made aware that this Gospel was not orthodox in its +tendency. It favoured the opinions of the Docetae. It was whispered that +if it had an apostolic parentage, it had heretical sponsors. Serapion +thereupon borrowed the Gospel, read it, and found it was even as had been +reported. "Peter," said he, "we receive with the other apostles as Christ +himself," but this Gospel was, if not apocryphal as to its facts, at all +events heretical as to its teaching. + +Thereupon Serapion, regretting his precipitation in sanctioning the use of +the Gospel, wrote a book upon it, "in refutation of its false +assertions."(374) + +This book unfortunately has been lost, so that we are not able to learn +much more about the Gospel. What was its origin? Was it a forgery from +beginning to end? This is by no means probable. + +The Gospel of St. Mark, as we have seen, was due to St. Peter, and by some +went by the name of the Gospel of St. Peter. It was a Gospel greatly +affected by the Docetae and Elkesaites. "Those who distinguish Jesus from +Christ, and who say that Christ was impassible, but that Jesus endured the +sufferings of his passion, prefer the Gospel of Mark," says Irenaeus.(375) + +It was likely that they should prefer it, for it began at the baptism, and +this event it stated, or was thought to state, was the beginning of the +Gospel; to Docetic minds an admission, an assertion rather, that all that +preceded was of no importance; Jesus was but a man as are other men, till +the plenitude of the Spirit descended on him. The early history might be +matter of curiosity, but not of edification. + +That matter is evil is a doctrine which in the East has proved the fertile +mother of heresies. Those infected with this idea--and it is an idea, like +Predestinarianism, which, when once accepted and assimilated, pervades the +whole tissue of belief and determines its form and complexion--could not +acknowledge frankly and with conviction the dogma of the Incarnation. That +God should have part with matter, was as opposed to their notions as a +concord of light with darkness. Carried by the current setting strongly +that way, they found themselves landed in Christianity. They set to work +at once to mould Christianity in accordance with their theory of the +inherent evil in matter. Christ, an emanation from the Pleroma, the +highest, purest wave that swept from the inexhaustible fountain of Deity, +might overshadow, but could not coalesce with, the human Jesus. The +nativity and the death of our Lord were repugnant to their consciences. +They evaded these facts by considering that he was born and died as man, +but that the bright overshadowing cloud of the Divinity, of the Christ, +reposed on him for a brief period only; it descended at the baptism, it +withdrew before the passion. + +Such were the party--they were scarcely yet a sect--who used the Gospel of +St. Peter. Was this Gospel a corrupted edition of St. Mark? Probably not. +We have not much ground on which to base an opinion, but there is just +sufficient to make it likely that such was not the case. + +To the Docetae, the nativity of our Lord was purely indifferent; it was +not in their Gospel; that it was miraculous they would not allow. To admit +that Christ was the Son of God when born of Mary, was to abandon their +peculiar tenets. It was immaterial to them whether Jesus had brothers and +sisters, or whether James and Jude were only his cousins. The Canonical +Gospels speak of the brothers and sisters of Christ, and we are not told +that they were not the children of Mary.(376) When the Memorabilia were +committed to writing, there was no necessity for doing so. The +relationship was known to every one. Catholics, maintaining the perpetual +virginity of the mother of Jesus, asserted that they were children of +Joseph by a former wife, or cousins. The Gospel of St. Peter declared them +to be the children of Joseph by an earlier marriage. Origen says, "There +are persons who assure us that the brothers of Jesus were the sons whom +Joseph had by his first wife, before he married Mary. They base their +opinion on either the Gospel entitled the Gospel of Peter, or on the Book +of James (the Protevangelium)."(377) + +Such a statement would not have been intruded into the Gospel by the +Docetae, as it favoured no doctrine of theirs. It must therefore have +existed in the Gospel before it came into their hands. + +We know how St. Mark's Gospel was formed. After the death of his master, +the evangelist compiled all the fragmentary "Recollections" of St. Peter +concerning our Lord. But these recollections had before this circulated +throughout the Church. We have evidence of this in the incorporation of +some of them into the Gospels of St. Matthew and St. Luke. Others, besides +St. Mark, may have strung these fragments together. One such tissue would +be the Gospel of St. Peter. It did not, perhaps, contain as many articles +as that of St. Mark, but it was less select. Like those of St. Matthew and +St. Luke, on the thread were probably strung memorabilia of other apostles +and disciples, but also, perhaps, some of questionable authority. + +This collection was in use at Rhosus. It may have been in use there since +apostolic days; perhaps it was compiled by some president of the church +there. But it had not been suffered to remain without interpolations which +gave it a Docetic character. + +Its statement of the relationship borne by the "brothers and sisters" to +our Lord is most valuable, as it is wholly unprejudiced and of great +antiquity. The Gospel, held in reverence as sacred in the second century +at Rhosus, was probably brought thither when that church was founded, not +perhaps in a consecutive history, but in paragraphs. The church was a +daughter of the church of Antioch, and therefore probably founded by a +disciple of St. Peter. + + + + +IV. The Gospel Of The Egyptians. + + +The Gospel known by this name is mentioned by several of the early +Fathers.(378) It existed in the second half of the second century; and as +it was then in use and regarded as canonical by certain Christian sects, +it must have been older. We shall not be far out if we place its +composition at the beginning of the second century. + +To form an idea of its tendency, we must have recourse to two different +sources, the second Epistle of Clemens Romanus, the author of which seems +to have made use of no other Gospel than that of the Egyptians, and +Clement of Alexandria, who quotes three passages from it, and refutes the +theories certain heretics of his time derived from them. + +The second Epistle of St. Clement of Rome is a Judaizing work, as +Schneckenburg has proved incontestably.(379) It is sufficient to remark +that the Chiliast belief which transpires in more than one place, the +analogy of ideas and of expressions which it bears to the Clementine +Homilies, and finally the selection of Clement of Rome, a personage as +dear to the Ebionites as the apostles James and Peter, to place the +composition under his venerated name, are as many indications of the +Judaeo-Christian character and origin of this apocryphal work. + +The Gospel cited by the author of this Epistle, except in two or three +phrases which are not found in any of our Canonical Gospels, recalls that +of St. Matthew. Nevertheless, it is certain that the quotations are from +the Gospel of the Egyptians, for one of the passages cited in this Epistle +is also quoted by Clement of Alexandria, who tells us whence it comes--from +the Egyptian Gospel. We may conclude from this that the Gospel of the +Egyptians presented great analogy to our first Canonical Gospel, without +being identical with it, and consequently that it was related closely to +the Gospel of the Hebrews. + +If the second Epistle of Clement of Rome determines for us the family to +which this Gospel belonged, the passages we shall extract from the +Stromata of Clement of Alexandria will determine its order. There are +three of these passages, and very curious ones they are. + +The first is cited by both Clement of Rome and Clement of Alexandria, by +one more fully than by the other. + +"_The Lord, having been asked by Salome when his kingdom would come, +replied, When you shall have trampled under foot the garment of shame, +when two shall be one, when that which is without shall be like that which +is within, and when the male with the female shall be neither male nor +female._"(380) + +The explanation of this singular passage by Clement of Rome is, "Two shall +be one when we are truthful with each other, and when in two bodies there +will be but one soul, without dissimulation and without disguise. That +which is without is the body; that which is within is the soul. Just as +your body appears externally, so should your soul manifest itself by good +works." The explanation of the last member of the phrase is wanting, as +the Epistle has not come down to us entire. + +But this is certainly not the real meaning of the passage. Its true +signification is to be found in the bloodless, passionless exaltation at +which the ascetic aimed who held all matter to be evil, the body to be a +clog to the soul, marriage to be abominable, meats to be abstained from. +It points to that condition as one of perfection in which the soul shall +forget her union with the body, and, sexless and ethereal, shall be +supreme. + +It was in this sense that the heretics took it. Julius Cassianus, "chief +of the sect of the Docetae,"(381) invoked this text against the union of +the sexes. This interpretation manifestly embarrassed St. Clement of +Alexandria, and he endeavours to escape from the difficulty by weakening +the authority of the text. + +He does this by pointing out that the saying of our Lord is found only in +the Gospel of the Egyptians, and not in those four generally received. But +as Julius Cassianus appealed at the same time to a saying of St. Paul, the +authenticity of which was not to be contested, the Alexandrine doctor did +not consider that he could avoid discussing the question; and he gives, on +his side, an interpretation of the saying of Jesus in the Apocryphal +Gospel, and of that of St. Paul, associated with it by Julius Cassianus. +The words of St. Paul quoted by the heretic were those in Galatians (iii. +28): "There is neither Jew nor Greek, neither bond nor free, male or +female." Cassianus paid no regard to the general sense of the passage, +which is, that the privileges of the gospel are common to all of every +degree and nation and sex, but fastening on the words "neither male nor +female," contended that this was a prohibition of marriage. St. Clement +pays every whit as little regard to the plain sense of the passage, and +gives the whole an absurd mystic signification, as far removed from the +thought of the apostle as the explanation of Julius Cassianus. "By male," +says he, "understand anger, folly. By female understand lust; and when +these are carried out, the result is penitence and shame." + +It has been thought that the words "when two shall be one" recall the +philosophic doctrine of the Pythagoreans on the subject of numbers and the +dualism which was upheld by many of the Gnostics. St. Mark, according to +Irenaeus, taught that everything had sprung out of the monad and +dyad.(382) But it is not so. The teaching was not philosophic, but +practical. It may be thus paraphrased: "The kingdom of heaven shall have +come when the soul shall have so broken with the passions and feelings of +the body, that it will no longer be sensible of shame. The body will be +lost in the soul, so that the two shall become one; the body which is +without shall be like the soul within, and the male with the female shall +be insensible to passion." + +It was a doctrine which infected whole bodies of men later: the +independence of the soul from the body led to wild asceticism and frantic +sensuality running hand in hand. Holding this doctrine, the Fraticelli in +the thirteenth century flung themselves into the most fiery temptations, +placed themselves in the most perilous positions; if they fell, it +mattered not, the soul was not stained by the deeds of the body; if they +remained unmoved, the body was indeed mastered, "the two had become one." + +The garment of shame is to be trampled under foot. Julius Cassianus +explains this singular expression. It is the apron of skins wherewith our +first parents were clothed, when they blushed at their nakedness. They +blushed because they were in sin; when men and women shall cease to blush +at their nudity, then they have attained to the spiritual condition of +unfallen man. + +We see in embryo the Adamites of the Middle Ages, the Anabaptists of the +Reformation. + +But the garment of skin has a deeper signification. Philo taught(383) that +it symbolized the human body that clothed the nakedness of the Spirit. +Gnosticism caught at the idea. Unfallen man was pure spirit. Man had +fallen, and his fall consisted in being clothed in flesh. This garment of +skin must be trodden under foot, that the soul may arise above it, be +emancipated from its bonds. + +The second passage is quite in harmony with the first: "_Salome having +asked how long men should die, the Lord answered and said, As long as you +women continue to bear children._(_384_)_ Then she said, I have done well, +I have never borne a child. The Lord answered, Eat of every herb, but not +of that containing in itself bitterness._"(385) + +Cassian appealed to this text also in proof that marriage was forbidden. +But Clement of Alexandria refused to understand it in this sense. He is +perhaps right when he argues that the first answer of our Lord means, that +as long as there are men born, so long men will die. But the meaning of +the next answer entirely escapes him. When our Lord says, "Eat of every +herb save that in which is bitterness," he means, says Clement, that +marriage and continence are left to our choice, and that there is no +command one way or the other; man may eat of every tree, the tree of +celibacy, or the tree of marriage, only he must abstain from the tree of +evil. + +But this is not what was meant. Under a figurative expression, the writer +of this passage conveyed a warning against marriage. Death is the fruit of +birth, birth is the fruit of marriage. Abstain from eating of the tree of +marriage, and death will be destroyed. + +That this is the meaning of this remarkable saying is proved conclusively +by another extract from the Gospel of the Egyptians, also made by Clement +of Alexandria; it is put in the mouth of our Lord. "_I am come to destroy +the works of the woman; of the woman, that is, of concupiscence, whose +works are generation and death._"(386) This quotation bears on the face of +it marks of having been touched and explained by a later hand. "Of the +woman,--that is, concupiscence, whose works are generation and death," are +a gloss added by an Encratite, which was adopted into the text received +among the Egyptian Docetae. The words, "I am come to destroy the works of +the woman," _i.e._ Eve, may have been spoken by our Lord. By Eve came sin +and death into the world, and these works Christ did indeed come to +destroy. + +But the gloss, as is obvious, alters the meaning of the saying. The woman +is no longer Eve, but womankind in general; and by womankind, that is, by +concupiscence, generation and death exist. + +Clement of Alexandria was incapable of seizing the plain meaning of these +words. He says, "The Lord has not deceived us, for he has indeed destroyed +the works of concupiscence, viz. love of money, of strife, glory, of women +... now the birth of these vices is the death of the soul, for we die +indeed by our sins." + +We must look to Philo for the key. The woman, Eve, means, as he says, the +sense; Adam, the intellectual spirit. The union of soul and body is the +degradation of the soul, the fertile parent of corruption and death.(387) +Out of Philo's doctrine grew a Manichaeanism in the Christian community +before Manes was born. + +The work of Jesus was taught to be the emancipation of the soul, the +rational spirit, {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, from the restraints of the body, its restoration to +its primitive condition. Death would cease when the marriage was dissolved +that held the spirit fettered in the prison-house of flesh. + +Philonian philosophy remained vigorous at Alexandria in the circle of +enlightened Jews. It struck deep root, and blossomed in the Christian +Church. + +A Gospel, _which_ we do not know--it may have been that of Mark--was brought +into Egypt. The author of the Epistle to the Hebrews, an Epistle clearly +addressed to the Alexandrine Jews, prepared their minds to fuse Philonism +with Christianity. We see its influence in the Gospel of St. John. That +evangelist adopted Philo's doctrine of the Logos; the author of the Gospel +of the Egyptians, that of the bondage of the spirit in matter. + +The conceptions contained in the three passages which Clement of +Alexandria has preserved are closely united. They all are referable to a +certain theosophy, the exposition of which is to be found in the writings +of Philo, and which may be in vain sought elsewhere at that period. Not +only are there to be found here the theosophic system of the celebrated +Alexandrine Jew, but also, what is a still clearer index of the source +whence the Egyptian Gospel drew its mystic asceticism, we find the quaint +expressions and forms of speech which belonged to Philo, and to none but +him. No one but Philo had thought to find in the first chapters of Genesis +the history of the fall of the soul into the world of sense, and to make +of Eve, of the woman, the symbol of the human body, and starting from this +to explain how the soul could return to its primitive condition, purely +spiritual, by shaking off the sensible to which in its present state it is +attached. When we shall have trampled under foot our tunics of skins +wherewith we have been covered since the fall, this garment, given to us +because we were ashamed of our nakedness,--when the body shall have become +like the soul,--when the union of the soul with the body, _i.e._ of the +male and the female, shall exist no more,--when the woman, that is the +body, shall be no more productive, shall no more produce generation and +death,--when its works are destroyed, then we shall not die any more; we +shall be as we were before our fall, pure spirits; and this will be the +kingdom of the Lord. And to prepare for this transformation, what is to be +done? Eat of every herb, nourish ourselves on the fruit of every tree of +paradise,--that is, cultivate the soul, and not occupy it with anything but +that which will make it live; but abstain from the herb of bitterness,--the +tree of the knowledge of good and evil, that is,--reject all that can weave +closer the links binding the soul to the body, retain it in its prison, +its grave.(388) + +It is easy to see how Philonian ideas continued to exert their influence +in Egypt, when absorbed into Christianity. It was these ideas which +peopled the deserts of Nitria and Scete with myriads of monks wrestling +with their bodies, those prison-houses of their souls, struggling to die +to the world of matter, that their ethereal souls might shake themselves +free. Their spirits were like moths in a web, bound by silken threads; the +spirit would be choked by these fetters, unless it could snap them and +sail away. + + + + + +PART III. THE LOST PAULINE GOSPELS. + + +Under this head are classed such Gospels as have a distinct anti- +Judaizing, Antinomian tendency. They were in use among the Churches of +Asia Minor, and eventually found their way into Egypt. + +This class may probably be subdivided into those which bore a strong +affinity to the Canonical Gospel of St. Luke, and those which were +independent compilations. + +To the first class belongs-- + +1. The Gospel of the Lord. + +To the second class-- + +1. The Gospel of Eve. +2. The Gospel of Perfection. +3. The Gospel of Philip. +4. The Gospel of Judas. + + + + +I. The Gospel Of The Lord. + + +The Gospel of the Lord, {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, was the banner under which +the left of the Christian army marched, as the right advanced under that +of the Gospel of the Hebrews. + +The Gospel of the Lord was used by Marcion, and apparently before him by +Cerdo.(389) + +In opposition to Ebionitism, with its narrow restraints and its low +Christology, stood an exclusive Hellenism. Ebionitism saw in Jesus the Son +of David, come to re-edit the Law, to provide it with new sanction, after +he had winnowed the chaff from the wheat in it. Marcionism looked to the +Atonement, the salvation wrought by Christ for all mankind, to the +revelation of the truth, the knowledge ({~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}) of the mysteries of the +Godhead made plain to men, through God the good and merciful, who sent His +Son to bring men out of ignorance into light, out of the bondage of the +Law into the freedom of the Gospel.(390) + +The Gospel, in the eyes of Marcion and the extreme followers of St. Paul, +represented free grace, overflowing goodness, complete reconciliation with +God. + +But such goodness stood contrasted with the stern justice of the Creator, +as revealed in the books of the Old Testament; infinite, unconditioned +forgiveness was incompatible with the idea of God as a Lawgiver and a +Judge. The restraint of the Law and the freedom of the Gospel could no +more emanate from the same source than sweet water and bitter. + +Therefore the advanced Pauline party were led on to regard the God who is +revealed in the Old Testament as a different God from the God revealed by +Christ. Cerdo first, and Marcion after him, represented the God of this +world, the Demiurge, to be the author of evil; but the author of evil only +in so far as that his nature being incomplete, his work was incomplete +also. He created the world, but the world, partaking in his imperfection, +contains evil mixed with good. He created the angel-world, and part of it, +through defect in the divinity of their first cause, fell from heaven. + +The germs of this doctrine, it was pretended, were to be found in St. +Paul's Epistles. In the second to the Corinthians, after speaking of the +Jews as blinded to the revelation of the Gospel by the veil which is on +their faces, the apostle says: "The God of this world hath blinded the +minds of them which believe not, lest the light of the glorious gospel of +Christ, who is the image of God, should shine unto them."(391) St. Paul +had no intention of representing the God of the Jews who veiled their eyes +as opposed to Christ; but it is easy to see how readily those who followed +his doctrine of antagonism between the Law and the Gospel would be led to +suppose that he did identify the God of the Law with the principle of +obstructiveness and of evil. + +So also St. Paul's teaching that sin was produced by the Law, that it had +no positive existence, but was called into being by the imposition of the +Commandments, lent itself with readiness to Marcion's system. "The Law +entered, that the offence might abound."(392) "The motions of sins are by +the Law."(393) "I had not known sin, but by the Law: for I had not known +lust, except the Law had said, Thou shalt not covet."(394) + +This Law, imposed by the God of the Jews, is then the source of sin. It is +imposed, not on the spirit, but on the flesh. In opposition to it stands +the revelation of Jesus Christ, which repeals the Law of the Jews. "The +Law of the spirit of life in Christ Jesus hath made me free from the law +of sin and death."(395) "Therefore we conclude that a man is justified +without the deeds of the Law."(396) "Before faith came, we were kept under +the Law, shut up unto the faith which should afterwards be revealed. +Wherefore the Law was our schoolmaster to bring us to Christ, that we +might be justified by faith; but after that faith is come, we are no +longer under a schoolmaster."(397) + +We find in St. Paul's writings all the elements of Marcion's doctrine, but +not compacted into a system, because St. Paul never had worked out such a +theory, and would have shrunk from the conclusions which might be drawn +from his words, used in the heat of argument, for the purpose of opposing +an error, not of establishing a dogmatic theory. + +The whole world lay, according to Marcion, under the dispensation of the +Demiurge, and therefore under a mixed government of good and evil. To the +Jewish nation this Demiurge revealed himself. His revelation was stern, +uncompromising, imperfect. Then the highest God, the God of love and +mercy, who stood opposed to the inferior God, the Creator, the God of +justice and severity, sent Jesus Christ for the salvation of all (ad +salutem omnium gentium) to overthrow and destroy (arguere, redarguere, +{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}) "the Law and the Prophets," the revelation of the +world-God, the God of the Jews. + +The highest God, whose realm and law were spiritual, had been an unknown +God (deus ignotus) till Christ came to reveal Him. The God of this world +and of the Jews had a carnal realm, and a law which was also carnal. They +formed an antithesis, and true Christianity consisted in emancipation from +the carnal law. The created world under the Demiurge was bad; matter was +evil; spirit alone was pure. Thus the chain unrolled, and lapsed into +Manichaeism. Cerdo and Marcion stood in the same relation to Manes that +Paul stood in to them. Manichaeism was not yet developed; it was +developing. + +Gnosticism, with easy impartiality, affected Ebionitism on one side and +Marcionism on the other, intensifying their opposition. It was like oxygen +combining here to form an alkali, there to generate an acid. + +The God of love, according to Marcion, does not punish. His dealings with +man are, all benevolence, communication of free grace, bestowal of ready +forgiveness. For if sin be merely violation of the law of the God of this +world, it is indifferent to the highest God, who is above the Demiurge, +and regards not his vexatious restrictions on the liberty of man. + +Yet Marcion was not charged by his warmest antagonists with immorality. +They could not deny that the Marcionites entirely differed from other +Pauline Antinomians in their moral conduct--that, for example, in their +abhorrence of heathen games and pastimes they came fully up to the +standard of the most rigid Catholic Christians. While many of the +disciples of St. Paul, who held that an accommodation with prevailing +errors was allowable, that no importance was to be attached to externals, +found no difficulty in evading the obligation to become martyrs, the +Marcionites readily, fearlessly, underwent the interrogations of the +judges and the tortures of the executioner.(398) + +Marcion, there is no doubt, regarded St. Paul as the only genuine apostle, +the only one who remained true to his high calling. He taught that Christ, +after revealing himself in his divine power to the God of this world, and +confounding him unto submission, manifested himself to St. Paul,(399) and +commissioned him to preach the gospel. + +He rejected all the Scriptures now accounted canonical, except the +Epistles of St. Paul, which formed with him an "Apostolicon," in which +they were arranged in the following order:--The Epistle to the Galatians, +the First and Second to the Corinthians, the Epistles to the Romans, the +Thessalonians, Ephesians, Colossians, Philemon, and to the +Philippians.(400) + +Besides the Epistles of St. Paul, he made use of an original Gospel, which +he asserted was the evangelical record cited and used by Paul himself. The +other Canonical Gospels he rejected as corrupted by Judaizers. + +This Gospel bore a close resemblance to that of St. Luke. "Marcion," says +Irenaeus, "has disfigured the entire Gospel, he has reconstructed it after +his own fancy, and then boasts that he possesses the true Gospel."(401) + +Tertullian assures us that Marcion had cut out of St. Luke's Gospel +whatever opposed his own doctrines, and retained only what was in favour +of them.(402) This statement, as we shall see presently, was not strictly +true. + +Epiphanius is more precise. He goes most carefully over the Gospel used by +Marcion, and discusses every text which, he says, was modified by the +heretic.(403) + +The charge of mutilating the Canonical Gospels was brought by the orthodox +Fathers against both the Ebionites on one side, and the Marcionites and +Valentinians on the other, because the Gospels they used did not exactly +agree with those employed by the middle party in the Church which +ultimately prevailed. But the extreme parties on their side made the same +charge against the Catholics.(404) It is not necessary to believe these +charges in every case. + +If the Gospels(405) were compiled as in the manner I have contended they +were, such discrepancies must have occurred. Every Church had its own +collection of the "Logia" and of the "Practhenta" of Christ. The more +voluminous of these collections, those better strung together, thrust the +earlier, less complete, collections into the back-ground. And these +collections were continually being augmented by the acquisition of fresh +material; and this new material was squeezed into the existing text, often +without much consideration for the chain of story or teaching which it +broke and dislocated. + +Marcion was too conscientious and earnest a man wilfully to corrupt a +Gospel. He probably brought with him to Rome the Gospel in use at Sinope +in Pontus, of which city, according to one account, his father was bishop. +The Church in Sinope had for its first bishop, Philologus, the friend of +St. Paul, if we may trust the pseudo-Hippolytus and Dorotheus. It is +probable that the Church of Sinope, when founded, was furnished by St. +Paul with a collection of the records of Christ's life and teaching such +as he supplied to other "Asiatic" churches. And this collection was, no +doubt, made by his constant companion Luke. + +Thus the Gospel of Marcion may be Luke's original Gospel. But there is +every reason to believe that Luke's Gospel went through considerable +alteration, probably passed through a second edition with considerable +additions to it made by the evangelist's own hand, before it became what +it now is, the Canonical Luke. + +He may have found reason to alter the arrangement of certain incidents; to +insert whole paragraphs which had come to him since he had composed his +first rough sketch; to change certain expressions where he found a +difference in accounts of the same sayings, or to combine several. + +Moreover, the first edition was published in the full heat of the Pauline +controversy. Its strong Paulinianism lies on the surface. But afterwards, +when this excitement had passed away, and the popular misconception of +Pauline sola-fidianism had become a general offence to morals and +religion, then Luke came under the influence of St. John, and tempered his +Gospel by adding to it incidents Paul did not care to have inserted in the +Gospel he wished his converts to receive, or the accuracy of which, as +disagreeing with his own views, he was disposed to question. + +Of this I shall have more to say presently. It is necessary, in the first +place, briefly to show that Marcion's Gospel contained a different +arrangement of the narrative from the Canonical Luke, and was without many +passages which it is not possible to believe he wilfully excluded. For +instance, in Marcion's Gospel: "And as he entered into a certain village, +there met him ten men that were lepers, which stood afar off: and they +lifted up their voices, and said, Jesus, Master, have mercy on us. And +when he saw them, he said unto them, Go, show yourselves unto the priests. +And it came to pass, that as they went, they were cleansed. And many +lepers were in Israel in the time of Eliseus the prophet; and none of them +was cleansed saving Naaman the Syrian. And one of them, when he saw that +he was healed," &c. Here the order is Luke xvii. 12, 13, 14, iv. 27, xvii. +15. Such a disturbance of the text in the Canonical Gospel could serve no +purpose, would not support any peculiar view of Marcion, and cannot +therefore have been a wilful alteration. And in the first chapter of +Marcion's Gospel this is the sequence of verses whose parallels in St. +Luke are: iii. 1, iv. 31, 32, 33, 34, 35, 36, 37, 38, 39, 16, 20 21, 22, +23, 28, 29, 30, 40, 41, 42, 43, 44. + +Thus the order of events is different in the two Gospels. Christ goes +first to Capernaum in the "Gospel of the Lord," and afterwards to +Nazareth, an inversion of the order as given in the Gospel of St. Luke. +Again, in this instance, no purpose was served by this transposition. It +is unaccountable on the theory that Marcion corrupted the Gospel of Luke; +but if we suppose that Luke revised the arrangement of his Gospel after +its first publication, the explanation is simple enough. + +But what is far more conclusive of the originality of Marcion's Gospel is, +that his Gospel was without several passages which occur in St. Luke, and +which do apparently favour his views. Such are Luke xi. 51, xiii. 30 and +34, xx. 9-16. These contain strong denunciations of the Jews by Jesus +Christ, and a positive declaration that they had fallen from their place +as the elect people. Marcion insisted on the abrogation of the Old +Covenant; it was a fundamental point in his system; he would consequently +have found in these passages powerful arguments in favour of his thesis. +He certainly would not have excluded them from his Gospel, had he tampered +with the text, as Irenaeus and Tertullian declare. + +Yet Marcion would not scruple to use the knife upon a Gospel that came +into his hands, if he found in it passages that wholly upset his doctrine +of the Demiurge and of asceticism. For when the Church was full of +Gospels, and none were as yet settled authoritatively as canonical, +private opinion might, unrebuked, choose one Gospel and reject the others, +or subject any Gospel to critical supervision. The manner in which the +Gospels were composed laid them open to criticism. Any Church might +hesitate to accept a saying of our Lord, and incorporate it with the +Gospel with which it was acquainted, till satisfied that the saying was a +genuine, apostolic tradition. And how was a Church to be satisfied? By +internal evidence of genuineness, when the apostles themselves had passed +away. Consequently, each Church was obliged to exert its critical faculty +in the composition of its Gospel. And that the churches did exert their +judgment freely is evidenced by the mass of apocryphal matter which +remains, the dross after the refining, piled up in the Gospels of +Nicodemus, of the Infancy of Thomas, and of Joseph the Carpenter. All of +which was deliberately rejected as resting on no apostolic authority, as +not found in any Church to be read at the sacred mysteries, but as mere +folk-tales buzzed about, nowhere producing credentials of authenticity. + +Marcion, following St. Paul, declared that the Judaizing Church had +"corrupted the word of God,"(406) meaning such "logia" as, "I am not come +to destroy the Law or the Prophets." "Till heaven and earth pass, one jot +or one tittle shall in no wise pass from the Law, till all is +fulfilled."(407) These texts would naturally find no place in the original +Pauline Gospels used by the Churches he had founded. In St. Luke's Gospel, +accordingly, the Law and the Prophets are said to have been until John, +and since then the Gospel, "the kingdom of God."(408) But the following +verse in St. Luke's Gospel is, "It is easier for heaven and earth to pass, +than one tittle of the Law to fail"--a contradiction of the immediately +preceding verse, which declares that the Law has ceased with the +proclamation of the Gospel. This verse, therefore, cannot have existed in +its present form in the original Gospel of St. Luke, and must have been +modified when a reconciliation had been effected between Petrine and +Pauline Christianity. + +It is not to be wondered at, therefore, that the verse should read +differently in Marcion's Gospel, which contains the uncorrupted original +passage, and runs thus "It is easier for heaven and earth to pass, than +for one tittle of my words to fail;" or perhaps, "It is easier for heaven +and earth to pass, than one tittle of the words of the Lord to fail;" for +in this instance we have not the exact words.(409) + +But though Marcion certainly endured the presence of texts in his Gospel +which militated against his system, he may have cut out other passages. +Passages, or words only, which he thought had crept into the text without +authority. This can scarcely be denied when the texts are examined which +are wanting in his Gospel. No strong conservative attachment to any +particular Gospels had grown up in the Church as yet; no texts had been +authoritatively sanctioned. As late as the end of the second century (A.D. +190), the Church of Rhossus was using its own Gospel attributed to Peter, +till Serapion, bishop of Antioch, thinking that it contained Docetic +errors, probably because of omissions, suppressed it,(410) and substituted +for it, in all probability, one of the more generally approved Gospels. + +The Church of Rhossus was neither heretical nor schismatical; it formed +part of the Catholic Church, and, no objection was raised against its use +of a Gospel of its own, till it was suggested that this Gospel contained +errors of doctrine. No question was raised whether it was an authentic +Gospel by Peter or not; the standard by which it was measured was the +traditional faith of the Church. It did not agree with this standard, and +was therefore displaced. St. Epiphanius and St. Jerome assert, probably +unjustifiably, that the orthodox did not hesitate to amend their Gospels, +if they thought there were passages in them objectionable or doubtful. +Thus they altered the passage in which Jesus is said to have wept over +Jerusalem (Luke xix. 41). St. Epiphanius frankly tells us so. "The +orthodox," says he, "have eliminated these words, urged to it by fear, and +not feeling either their purpose or force."(411) But it is more likely +that the weeping of Jesus over Jerusalem was inserted by Luke in his +Gospel at the time of reconciliation under St. John, so as to make the +Pauline Gospel exhibit Jesus moved with sympathy for the holy city, the +head-quarters of the Law. The passage is not in Marcion's Gospel; and +though it is possible he may have removed it, it is also possible that he +did not find it in the Pauline Gospel of the Church at Sinope. + +St. Jerome says that Luke xxii. 43, 44, were also eliminated from some +copies of the Canonical Gospel. "The Greeks have taken the liberty of +extracting from their texts these two verses, for the same reason that +they removed the passage in which it is said he wept.... This can only +come from superstitious persons, who think that Jesus Christ could not +have become as weak as is represented."(412) St. Hilary says that these +verses were not found in many Greek texts, or in some Latin ones.(413) + +But here, also, the assertion of St. Jerome and St. Hilary cannot be taken +as a statement of fact, but rather as a conclusion drawn by them from the +fact that all copies of the Gospel of St. Luke did not contain these two +verses. They are wanting in the Gospel of our Lord, and may be an addition +made to the Gospel of St. Luke, after it had been first circulated. There +is reason to suppose that after St. Luke had written his Gospel, +additional matter may have been provided him, and that he published a +second, and enlarged, edition of his Gospel. Thus some Churches would be +in possession of the first edition, and others of the second, and Jerome +and Epiphanius, not knowing this, would conclude that those in possession +of the first had tampered with their text. + +The Gospel of Marcion has been preserved to us almost in its entirety. +Tertullian regarded Marcionism as the most dangerous heresy of his day. He +wrote against it, and carefully went through the Marcionite Gospel to show +that it maintained the Catholic faith, though it differed somewhat from +the Gospel acknowledged by Tertullian, and that therefore Marcion's +doctrine was untenable.(414) He does not charge Marcion with having +interpolated or curtailed a Canonical Gospel, for Marcion was ready to +retort the charge against the Gospel used by Tertullian.(415) + +It is not probable that Tertullian passed over any passage in the "Gospel +of the Lord" which could by any means be made to serve against Marcion's +system. This is the more probable, because Tertullian twists the texts to +serve his purpose which in the smallest degree lend themselves to being so +treated.(416) + +St. Epiphanius has gone over much the same ground as Tertullian, but in a +different manner. He attempts to show how wickedly Marcion had corrupted +the Word of God, and how ineffectual his attempt had been, inasmuch as +passages in his corrupted Gospel served to destroy his system. + +With these two purposes he went through the whole of the "Gospel of the +Lord," and accompanied it with a string of notes, indicating all the +alterations and omissions he found in it. Each text from Marcion's Gospel, +or Scholion, is accompanied by a refutation. Epiphanius is very +particular. He professes to disclose "the fraud of Marcion from beginning +to end." And the pains he took to do this thoroughly appear from the +minute differences between the Gospels which he notices.(417) At the same +time, he does not extract long passages entire from the Gospel, but +indicates their subject, where they agreed exactly with the received text. +It is possible, therefore, that other slight differences may have existed +which escaped his eye, but the differences can only have been slight. + +The following table gives the contents of the Gospel of Marcion. It +contains nothing that is not found in St. Luke's Gospel. But some of the +passages do not agree exactly with the parallel passages in the Canonical +Gospel. + +THE GOSPEL ({~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}).(418) + +Chap. i.(419) + +1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius +Pilate ruling in Judea, Jesus came down to Capernaum, a city of Galilee, +and straightway on the Sabbath days, going into the synagogue, he +taught.(420) + +2. And they were astonished at his doctrine: for his word was with power. + +3. And in the synagogue there was a man, which had a spirit of an unclean +devil, and cried out with a loud voice, + +4. Saying, Let us alone; what have we to do with thee, Jesus?(421) Art +thou come to destroy us? I know thee who thou art; the Holy One of God. + +5. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And +when the devil had thrown him in the midst, he came out of him, and hurt +him not. + +6. And they were all amazed, and spake among themselves, saying, What a +word is this! for with authority and power he commandeth the unclean +spirits, and they come out. + +7. And he arose out of the synagogue,(422) and entered into Simon's house. +And Simon's wife's mother was taken with a great fever; and they besought +him for her. + +8. And he stood over her, and rebuked the fever, and it left her: and +immediately she arose and ministered unto them. + +9. And the fame of him went out into every place of the country round +about. + +10. And he taught in their synagogues, being glorified of all.(423) + +11. And he came to Nazareth;(424) and, as his custom was, he went into the +synagogue on the Sabbath day,(425) and he began to preach to them.(426) + +12. And all bare him witness, and wondered at the gracious words which +proceeded out of his mouth.(427) + +13. And he said unto them, Ye will surely say unto me this proverb, +Physician, heal thyself: whatsoever we have heard done in Capernaum, do +also here.(428) + +14. But I tell you of a truth, many widows were in Israel in the days of +Elias, when the heaven was shut up three years and six months, when great +famine was throughout the land; + +15. But unto none of them was Elias sent, save unto Sarepta, a city of +Sidon, unto a woman that was a widow. + +16. And many lepers were in the time of Eliseus the prophet in +Israel,(429) and none of them was cleansed, saving Naaman the Syrian. + +17. And all they in the synagogue, when they heard these things, were +filled with wrath, + +18. And rose up, and thrust him out of the city, and led him unto the brow +of the hill whereon their city was built, that they might cast him down +headlong. + +19. But he passing through the midst of them, went his way to +Capernaum.(430) + +20. And when the sun was setting, all they that had any sick with divers +diseases brought them unto him, &c. (as St. Luke iv. 40-44). + +Chap. ii. + +Same as St. Luke v. + +Verse 14 differed slightly. For {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, Marcion's Gospel had +{~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, "that this may be a testimony to you." + +Chap. iii. + +Same as St. Luke vi. + +Verse 17, for {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, Marcion read {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}; "among them" for "with +them." + +Chap. iv. + +Same as St. Luke vii. + +Verses 29-35 omitted. + +Chap. v. + +Same as St. Luke viii. + +But verse 19 was omitted by Marcion. + +And verse 21 read: "And he answering, said unto them, Who is my mother, +and who are my brethren?(431) My mother and my brethren are these which +hear the word of God, and do it." + +Chap vi. + +Same as St. Luke ix. + +But verse 31 was omitted. + +Chap. vii. + +Same as St. Luke x. + +But verse 21 read: "In that hour he rejoiced in the Spirit, and said, I +praise and thank thee, Lord of Heaven, that those things which were hidden +from the wise and prudent thou hast revealed to babes: even so, Father; +for so it seemed good in thy sight."(432) + +And verse 22 ran: "All things are delivered to me of my Father, and no man +hath known the Father save the Son, nor the Son save the Father, and he to +whom the Son hath revealed;"(433) in place of, "All things are delivered +to me of my Father; and no man knoweth who the Son is, but the Father; and +who the Father is, but the Son, and he to whom the Son will reveal him." + +And verse 25: "Doing what shall I obtain life?" "eternal," {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, being +omitted. + +Chap. viii. + +Same as St. Luke xi. + +But verse 2: "When ye pray, say, Father, may thy Holy Spirit come to us, +thy kingdom come," &c., in place of "Hallowed be thy name."(434) + +Verse 29: in Marcion's Gospel it ended, "This is an evil generation: they +seek a sign; and there shall no sign be given it." What follows in St. +Luke's Gospel, "but the sign of Jonas the prophet," and verses 30-32, were +omitted. + +Verse 42: "Woe unto you, Pharisees! ye tithe mint and rue and all manner +of herbs, and pass over the calling(435) and the love of God," &c. + +Verses 49-51 were omitted by Marcion. + +Chap. ix. + +Same as St. Luke xii. + +But verses 6, 7, and "{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}" in 8 and 9 omitted. + +Verse 32 read: "Fear not, little flock; for it is the Father's good +pleasure to give you the kingdom."(436) + +And verse 38 ran thus: "And if he shall come in the evening watch, and +find thus, blessed are those servants."(437) + +Chap. x. + +Same as St. Luke xiii. 11-28. + +Marcion's Gospel was without verses 1-10. + +Verse 28: for "Abraham and Isaac and Jacob and all the prophets," Marcion +read, "all the righteous,"(438) and added "held back" after "cast."(439) + +Verses 29-35 of St. Luke's chapter were not in Marcion's Gospel. + +Chap. xi. + +Same as St. Luke xiv. + +Verses 7-11 omitted. + +Chap. xii. + +Same as St. Luke xv. 1-10. + +Verses 11-32 omitted. + +Chap. xiii. + +Same as St. Luke xvi. + +But verse 12: "If ye have not been faithful in that which is another +man's, who will give you that which is mine?"(440) + +And verse 17: for "One tittle of the Law shall not fall," Marcion read, +"One tittle of my words shall not fall."(441) + +Chap. xiv. + +Same as St. Luke xvii. + +But verse 2: {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}, {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~},(442) "if he had not been +born, or if a mill-stone," &c. + +Verses 9, 10: Marcion's Gospel had, "Doth he thank that servant because he +did the things that were commanded him? I trow not. So likewise do ye, +when ye shall have done all those things that are commanded you." +Omitting, "Say, We are unprofitable servants; we have done that which was +our duty to do." + +Verse 14: "And he sent them away, saying, Go show yourselves unto the +priests," &c., in place of, "And when he saw them, he said unto them," +&c.(443) + +Verse 18 ran: "These are not found returning to give glory to God. And +there were many lepers in the time of Eliseus the prophet in Israel; and +none of them was cleansed, saving Naaman the Syrian."(444) + +Chap. xv. + +Same as St. Luke xviii. 1-30, 35-43. + +Verse 19: "Jesus said to him, Do not call me good; one is good, the +Father."(445) + +Verses 31-34 were absent from Marcion's Gospel. + +Chap. xvi. + +Same as St. Luke xix. 1-28. + +Verses 29-48 absent. + +Verse 9: "For that he also is a son of Abraham," was not in Marcion's +text. + +Chap. xvii. + +Same as St. Luke xx. 1-8, 19-36, 39-47. + +Verses 9-18 not in Marcion's Gospel. + +Verse 19: "They perceived that he had spoken this parable against them," +not in Marcion's text. + +Verse 35: "But they which shall be accounted worthy of God to obtain that +world," &c.(446) + +Verses 37, 38, omitted. + +Chap. xviii. + +Same as St. Luke xxi. 1-17, 19, 20, 23-38. + +Verses 18, 21, 22, were not in Marcion's Gospel. + +Chap. xix. + +Same as St. Luke xxii. 1-15, 19-27, 31-34, 39-48, 52-71. + +Verses absent were therefore 16-18, 28-30, 35-38, 45-51. + +Chap. xx. + +Same as St. Luke xxiii. + +Verse 2: "And they began to accuse him, saying, We found this one +perverting the nation, and destroying the Law and the Prophets, and +forbidding to give tribute to Caesar, and leading away the women and +children."(447) + +Verse 43: "Verily I say unto thee, To-day shalt thou be with me."(448) + +Chap. xxi. + +Same as St. Luke xxiv. 1-26, 28-51. + +Verse 25: "O fools and sluggish-hearted in believing all those things +which he said to you," in place of, "in believing all those things which +the prophets spake."(449) + +Verse 27 was omitted. + +Verse 32: "And while he opened to us the Scriptures," omitted. + +Verse 44: "These are the words which I spake unto you, while I was yet +with you." What follows in St. Luke, "that all things must be fulfilled, +which were written in the Law of Moses, and the Prophets, and the Psalms, +concerning me," was omitted. + +Verse 45 was omitted. + +Verse 46 ran: "That thus it behoved Christ to suffer," &c.; so that the +whole sentence read, "These are the words which I spake unto you, while I +was yet with you, That thus it behoved Christ to suffer, and to rise from +the dead the third day." + +Verses 52 and 53 were omitted. + +I shall now make a few remarks on some of the passages absent from +Marcion's Gospel, or which, in it, differ from the Canonical Gospel of St. +Luke. + +1. It was not attributed to St. Luke. It was {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, not {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} +{~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. Tertullian explicitly says, "Marcion inscribes no name on his +Gospel,"(450) and in the "Dialogue on the Right Faith" it is asserted that +he protested his Gospel was _the_ Gospel, the only one; and that the +multiplicity of Gospels used by Catholics, and their discrepancies, were a +proof that none of these other Gospels were genuine. He even went so far +as to assert that his Gospel was written by Christ,(451) and when closely +pressed on this point, and asked whether Christ wrote the account of his +own passion and resurrection, he said it was so, but afterwards hesitated, +and asserted that it was probably added by St. Paul. + +This shows plainly enough that Marcion had received the Gospel, probably +from the Church of Sinope, where it was the only one known, and that he +had heard nothing about St. Luke as its author; indeed, knew nothing of +its origin. He treated it with the utmost veneration, and in his +veneration for it attributed its authorship to the Lord himself; supposing +the words of St. Paul, "the Gospel of Christ,"(452) "the Gospel of his +Son,"(453) "the Gospel of God,"(454) to mean that Jesus Christ was the +actual author of the book. + +Marcion, it may be remarked, would have had no objection to acknowledging +St. Luke as the compiler of the Gospel, as that evangelist was a devoted +follower of St. Paul. If he did not do so, it was because at Sinope the +Gospel read in the Church was not known by his name. + +2. Marcion's Gospel was without the Preface, Luke i. 1-4. + +This Preface is certainly by St. Luke, but was added, we may conjecture, +after the final revision of his Gospel, when he issued the second edition. +Its absence from Marcion's Gospel shows that it did not accompany the +first edition. + +3. The narrative of the nativity, Luke i. ii., is not in Marcion's Gospel. + +It has been supposed by critics that he omitted this narrative purposely, +because his Christ was descended from the highest God, had no part with +the world of the Demiurge, and had therefore no earthly mother.(455) But +if so, why did Marcion suffer the words, "Thy mother and thy brethren +stand without desiring to see thee" (Luke viii. 20), to remain in his +Gospel? + +And it does not appear that Marcion denied the incarnation _in toto_, and +went to the full extreme of Docetic doctrine. On the contrary, he taught +that Christ deceived the God of this World, by coming into it as a man. +The Demiurge trusted he would be his Messiah, to confirm the Law for ever. +But when he saw that Christ was destroying the Law, he inflicted on him +death. And this was only possible, because Christ was, through his human +nature, subject to his power. + +It is a less violent supposition that in the Church of Sinope the Gospel +was, like that of St. Mark, without a narrative of the nativity and +childhood of Jesus. It is probable, moreover, that the first two chapters +of St. Luke's Gospel were added at a later period. The account of the +nativity and childhood is taken from the mouths of the blessed Virgin +Mary, of eye-witnesses, or contemporaries. "Mary kept all these things and +pondered them in her heart," and "His mother kept all these sayings in her +heart."(456) This is our guaranty that the story is true. Mary kept them +in memory, and the evangelist appeals to her memory for them. So with +regard to the account of the nativity of the Baptist, "All they that heard +these things laid them up in their hearts."(457) To their recollections +also the evangelist appeals as his authority. + +Now it is not probable that St. Luke or St. Paul were brought in contact +with the Virgin and the people about Hebron, relatives of the Baptist. +Their lives were spent in Asia Minor. But St. John, we know, became the +guardian of the blessed Virgin after the death of Christ.(458) Greek +ecclesiastical tradition declares that she accompanied him to Ephesus. But +be that as it may, St. John almost certainly would have tenderly and +reverently collected the "memorabilia" of the blessed Mother concerning +her Divine Son's birth and infancy. + +St. John had the organizing and disciplining of the "Asiatic" churches +founded by St. Paul after the removal of the Apostle of the Gentiles. When +he came to Ephesus, and went through the Churches of Asia Minor, he found +a Gospel compiled by St. Luke in general use. To this he added such +particulars as were expedient to complete it, amongst others the +"recollections" of St. Mary, and the relatives of the Baptist. It is most +probable that he gave them to St. Luke to work into his narrative, and +thus to form a second edition of his Gospel.(459) That the Gospel of St. +Luke was retouched after the abatement of the anti-legal excitement can +hardly be doubted. We shall see instances as we proceed. + +4. The section relating to the Baptist (Luke iii. 2-19), with which the +most ancient Judaizing Gospels opened, was absent from that of Marcion. + +John belonged to the Old Covenant; he could not therefore be regarded as +revealing the Gospel of the unknown God. This is thought by Baur, +Hilgenfeld and Volckmar, to be the reason of the omission. But the +explanation is strained. I think it probable, as stated above, that St. +Luke when with St. Paul had not got the narrative of those who had heard +and seen the birth of the Baptist and his preaching beyond Jordan. Had +Marcion, moreover, objected to the Baptist as belonging to the Old +Covenant, he would not have suffered the presence in his Gospel of the +passage, Luke vii. 24-28, containing the high commendation of John, "This +is he of whom it is written, Behold, I send my messenger before thy face, +which shall prepare the way before thee." + +5. There is no mention in Marcion's Gospel of the baptism of our Lord +(Luke iii. 21, 22). This is given very briefly in St. Luke's Gospel. To +the Nazarene Church this event was of the utmost importance; it was +regarded as the beginning of the mission of Jesus, the ratification by God +of his Messiahship, and therefore the Gospels of Mark and of the Hebrews +opened with it. But the significance was not so deeply felt by the Gentile +converts, and therefore the circumstance is despatched in a few words. + +6. The genealogy of Joseph is not given (Luke iii. 23-38). This is not to +be wondered at. It is an evidently late interpolation, clumsily foisted +into the sacred text, rudely interrupting the narrative. + +(21): "Now when all the people were baptized, it came to pass that Jesus +also being baptized, and praying, the heaven opened, (22) and the Holy +Ghost descended in a bodily shape like a dove upon him, and a voice came +from heaven, which said, Thou art my beloved Son; in thee I am well +pleased. (iv. 1): And Jesus being full of the Holy Ghost returned from +Jordan, and was led by the Spirit into the wilderness." Such is the +natural order. But it is interrupted by the generation of Joseph, the +supposed father of Jesus, from Adam. This generation does not concern +Jesus at all, but it came through some Jewish Christians into the hands of +the Church in Asia Minor, and was forced between the joints of the sacred +text, to the interruption of the narrative and the succession of +ideas.(460) Marcion had it not in the Gospel brought from Pontus. + +7. The narrative of the Temptation is not in Marcion's Gospel. It can have +been no omission of his, for it would have tallied admirably with his +doctrine. He held that the God of this world believed Christ at first to +be the Messiah, but finally was undeceived. In the narrative of the +Temptation the devil offers Christ all the kingdoms of the world and the +glory of them. He takes the position which in Marcion's scheme was +occupied by the Demiurge. Had he possessed the record of the Temptation, +it would have mightily strengthened his position. + +8. The "Gospel of our Lord" opens with the words, "In the fifteenth year +of Tiberius Caesar, Pontius Pilate ruling in Judaea ({~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} in +place of {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, an unimportant difference), Jesus came down to +Capernaum, a city of Galilee, and straightway on the Sabbath days, going +into the synagogue, he taught" ({~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~} in +place of {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}), again an unimportant +variation. + +9. The words "Jesus of Nazareth"(461) are in Marcion's Gospel simply +"Jesus." This may have been done by Marcion on purpose. But there is no +evidence that it was omitted in xxiv. 19. + +10. The order of events, as given in Luke iv., is changed. Jesus, in +Marcion's Gospel, goes first to Capernaum, and then to Nazareth, reversing +the order in St. Luke. + +THE GOSPEL OF THE LORD. THE GOSPEL OF ST. LUKE, iv. + 14-40. +9. Christ goes to Capernaum, 1. Christ comes into Galilee, +and enters the synagogue to and the fame of him goes round +teach. about (14). +10. All are astonished at his 2. He teaches in the +doctrine and power. synagogues of Galilee, being + glorified of all (15). +11. He heals the demoniac. +12. All are amazed at his 3. He comes to Nazareth, and +power. goes into the synagogue (16). +14. He enters Simon's house, 4. He opens Esaias, and +and heals his wife's mother. interprets his prophecy + (17-21). +13. His fame spreads. +2. He teaches in the 5. All bare him witness, and +synagogues, being glorified of wonder at his gracious words, +all. but ask if he is not Joseph's + son (22). +3. He comes to Nazareth, and +goes into the synagogue. +5. All bare him witness, and 6. Christ quotes a proverb, +wonder at his gracious words. and combats it (23-27). +6. Christ quotes a proverb, 7. The Nazarenes seek to throw +and combats it. him down a precipice (28, 29). +7. The Nazarenes seek to throw +him down a precipice. +8. He escapes, and goes to 8. He escapes, and goes to +Capernaum. Capernaum (30, 31). +15. At sunset he heals the 9. He teaches in the synagogue +sick. at Capernaum (31). + 10. All are astonished at his + doctrine and power (32). + 11. He heals the demoniac + (33-35). + 12. All are amazed at his + power (36). + 13. His fame spreads (37). + 14. He enters Simon's house, + and heals his wife's mother + (38, 39). + 15. At sunset he heals the + sick (40). + +By placing the subject-matter of the two narratives side by side, and +numbering that of St. Luke consecutively, and giving the corresponding +paragraphs, with their numbers as in Luke's order, arranged in the +Marcionite succession, the reader is able at once to see the difference. +No doctrinal question was touched by this transposition. The only +explanation of it which is satisfactory is that each Gospel contained +fragments which were pieced together differently. One block consisted of +paragraphs 2-8; another, of paragraphs 9-14; another 15. Besides these +blocks, there were chips, splinters, the paragraphs 1, 13, 15. Marcion's +Gospel was without 1 and 4. + +Par. 2, verse 15: "He taught in their synagogues, being glorified of all," +was common to both Gospels. In Marcion's, most appropriately, it came +after Christ has performed miracles; less judiciously in Luke's does it +come before the performance of miracles. + +Par. 13: "And the fame of him went out into every place of the country +round about." St. Luke put this after Christ had taught in Nazareth and +Capernaum; in Marcion's Gospel it was before he had been to Nazareth, but +immediately after the healing of Simon's wife's mother. It ought probably +to occupy the place assigned it in Marcion's text. The fame of Christ +spreads. They in Nazareth hear of it, and say, "What we have heard done in +Capernaum, do also here." + +Par. 15: "Now when the sun was setting, all they that had any sick with +divers diseases brought them unto him," &c., as in St. Luke iv. 40, 41. +This Marcion's Gospel has immediately after the healing of the sick wife +of Simon, as though the rumour of the miracle attracted all who had sick +relations to bring them to Christ. No doubt the paragraph should rightly +stand in connection with this miracle of healing the fevered woman. + +But there are omissions supposed to have been made purposely by Marcion. +In verse 16 of St. Luke's Gospel, c. iv.: "He came to Nazareth, where he +had been brought up," in the "Gospel of the Lord" ran, "He came to +Nazareth" only. But it is not improbable that "where he had been brought +up" was a gloss which crept into the text after the addition of the +narrative of the early years of Christ had been added to the Canonical +Gospel. + +All the reading from the prophet Esaias, and the exposition of the +prophecy (Luke iv. 17-21) was omitted, there can be small question, by +Marcion, because it mutilated against his views touching the prophets as +ministers, not of the God of Christ, but of the God of this world. + +Luke iv. 23: "Do also here in thy country," changed into, "Do also here." +It is possible that "in thy country" may be a gloss which has crept into a +later text of St. Luke's Gospel, or was inserted by Luke in his second +edition. + +11. Luke vii. 29-35 are wanting in Marcion's Gospel. That verses 29-32 +should have been purposely excluded, it is impossible to suppose, as they +favoured Marcion's tenets. It has been argued that the rest of the verses, +33-35, were cut out by Marcion because in verse 34 it is said, "The Son of +Man is come eating and drinking; and ye say, Behold a gluttonous man and a +winebibber." But the "Gospel of the Lord" contained Luke v. 33: "Why do +the disciples of John fast often, and make long prayers, and likewise the +disciples of the Pharisees; but thine eat and drink;" and the example of +Christ going to the feast prepared by Levi is retained (v. 29). + +12. Luke viii. 19: "Then came to him his mother and his brethren," &c., +omitted; but the next verse, "And it was told him by certain which said, +Thy mother and thy brethren stand without, desiring to see thee." This +cannot be admitted as a mutilation by Marcion. Had he cut out verse 19, he +would also have removed verse 20. Rather is verse 19 an amplification of +the original text. The "saying" of Jesus was known in the "Asiatic" +churches; and when Luke wove it into the text of his Gospel, he introduced +it with the words, "Then came to him his mother and his brethren, and +could not come at him for the press," words not necessary, but deducible +from the preserved text, and useful as introducing it. + +13. Luke x. 21: "In that hour he rejoiced in the spirit, and said, I +praise and thank thee, Lord of heaven, that those things which are hidden +from the wise and prudent thou hast revealed to babes." The version in +Luke's Gospel may have been tampered with by Marcion, lest God should +appear harsh in hiding "those things from the wise and prudent." But it is +more likely that Marcion's text is the correct one. Why should Christ +thank God that he has hidden the truth from the wise and prudent? The +reading in Marcion's Gospel is not only a better one, but it also appears +to be an independent one. He has, "I praise and thank thee." The received +text differs in different codices; in some, Jesus rejoices "in the +Spirit;" in others, "in the Holy Spirit." + +14. Luke x. 22: "All things are delivered to me of my Father, and no man +hath known the Father save the Son, nor the Son save the Father, and he to +whom the Son hath revealed him." No doctrinal purpose was effected by the +change. It is therefore probable that the Sinope Gospel ran as in +Marcion's text. + +15. Luke x. 25: "Doing what shall I obtain life?" "eternal" being omitted, +it is thought, lest Jesus should seem to teach that eternal life was to be +obtained by fulfilling the Law.(462) But Marcion did not alter the same +question when asked by the ruler, in Luke xviii. 18; for then Christ, +after he has referred him to the Law, goes on to impose on him a higher +law--that of love. But "eternal" may be an addition to Luke's text in the +second edition. + +16. The first petition in the Lord's Prayer differs in Marcion's Gospel +from that in St. Luke. Marcion has, "Father! may thy Holy Spirit come to +us, Thy kingdom come," &c., instead of, "Father! (which art in heaven--not +in the most ancient copies of St. Luke) Hallowed be thy name," &c. No +purpose was served by this difference; and we must not attribute to +Marcion in this instance wilful alteration of the sacred text. It is +apparent that several versions of the Lord's Prayer existed in the first +age of the Church, and that this was the form in which it was accepted and +used in Pontus, perhaps throughout Asia Minor. + +That the Lord's Prayer in St. Luke's Gospel stood originally as in +Marcion's Gospel is made almost certain by verse 13. After giving the form +of prayer, xi. 2-4, Christ instructs his disciples on the readiness of God +to answer prayer. "And," he continues, "if ye then, being evil, know how +to give good gifts unto your children; how much more shall your heavenly +Father give the Holy Spirit to them that ask him?" How ready will He be to +give that which you have learned to ask in the first petition of the +prayer I have just taught you! The petition was altered in the received +text later, to accommodate it to the form given in St. Matthew's Gospel. + +17. Luke xi. 29: "There shall no sign be given." What follows in St. +Luke's Gospel, "but the sign of the prophet Jonas," and verses 30-32, were +not found in Marcion's Gospel. Perhaps all this was inserted in the second +edition of St. Luke's Gospel. But also perhaps the allusions to the +Ninevites and the Queen of the South were omitted, because of the +condemnation pronounced on the generation which received not Christ +through them; and Jesus was not the manifestation of the God of judgment, +but of the God of mercy. + +18. So also "judgment" was turned into "calling," in verse 42; and also +the verses 49-51, in which the blood of the prophets is said to be +"required of this generation." + +19. Luke xii. 38: "The evening watch" is perhaps an earlier reading than +the received one: "If he shall come in the second watch, or come in the +third watch;" which has the appearance of an expansion of the simpler +text. + +The evening watch was the first watch. The Christians in the first age +thought that our Lord would come again immediately. But as he did not +return again in glory in the first watch, they altered the text to "the +second watch or the third watch." Consequently Marcion's text is the +original unaltered one. + +20. Luke xii. 6, 7: "Are not five sparrows sold for two farthings, and not +one of them is forgotten before God? But even the very hairs of your head +are all numbered. Fear not therefore; ye are of more value than many +sparrows." Perhaps Marcion omitted this because he did not hold that the +Supreme God concerned Himself with the fate of men's bodies. + +But more probably the passage did not occur in the original Pauline +Gospel, but was grafted into it afterwards when St. Matthew's Gospel came +into the hands of the Asiatic Christians, when it was transferred from it +(x. 29-31) verbatim to Luke's Gospel. + +21. Marcion's Gospel was without Luke xiii. 1-10. + +The absence of the account of the Galilaeans, whose blood Pilate had +mingled with their sacrifices, and of those on whom the tower in Siloam +fell, which occurs in the received text, removes a difficulty. St. Luke +says, "There were present at that season some that told him of the +Galilaeans, whose blood," &c., as though it were a circumstance which had +just taken place, whereas this act of barbarity was committed when +Quirinus, not Pilate, was governor, twenty-four years before the +appearance of Jesus. And no tower in Siloam is mentioned in any account of +Jerusalem. The mention of the Galilaeans in the canonical text has the +appearance of an anachronism, and probably did not exist in the Gospel +which Marcion received, and was a late addition to the Gospel of Luke. + +The parable of the fig-tree which follows may, however, have been removed +by Marcion lest the Supreme God should appear as a God of judgment against +those who produced no fruit, _i.e._ did no works. But it is more probable +that this parable, which has an anti-Pauline moral, was not in the +original edition of Luke's Gospel. + +22. Luke xii. i 28: "There shall be weeping and gnashing of teeth, when ye +shall see Abraham, and Isaac, and Jacob, and all the prophets, in the +kingdom of God, and you yourselves thrust out," altered into, "when ye +shall see all the righteous in the kingdom of God, and ye yourselves cast +and held back without."(463) + +The change of "the righteous" into "Abraham, and Isaac, and Jacob," in the +deutero-Luke, clearly disturbs the train of thought. Ye Jews shall weep +when ye see the {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, those made righteous through faith, by the +righteousness which is _not_ of the Law, Gentiles from East and West, in +the kingdom, and ye yourselves cast out. + +Hilgenfeld thinks that the account of the Judgment by St. Matthew and St. +Luke is couched in terms coloured by the respective parties to which the +evangelists belonged, and that the sentences on the lost are sharpened to +pierce the antagonistic party. Thus, in the Gospel of St. Luke, Christ +dooms to woe those who are workers of unrighteousness, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} +{~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~},(464) using the Pauline favourite expression to designate those +who are cast out to weeping and gnashing of teeth, as men who have not +received the righteousness which is of faith; whereas, in St. Matthew it +is the workers of anomia, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~},(465) by which +Hilgenfeld thinks the Pauline anti-legalists are not obscurely hinted at, +who are hurled into outer darkness. In St. Luke it is curious to notice +how the lost are described as Jews: "We have eaten and drunk in thy +presence, and thou hast taught in our streets;" whereas the elect who "sit +down in the kingdom of God" come "from the east and from the west, and +from the north and from the south," that is to say, are Gentiles. + +In Marcion's text we have therefore the {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} shut and cast out, and +the {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} sitting overthroned in the kingdom of God. It can scarcely be +doubted that this is the correct reading, and that "Abraham, Isaac and +Jacob," was substituted for {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} at a later period with a conciliatory +purpose. + +The rest of the chapter, 31-35, is not to be found in Marcion's Gospel. +The first who are to be last, and the last first, not obscurely means that +the Gentiles shall precede the Jews. This was in the "Gospel of the Lord," +which was, however, without the warning given to Christ, "Get thee out, +and depart hence; for Herod will kill thee," and the lamentation of the +Saviour over the holy city, "O Jerusalem, Jerusalem, which killest the +prophets," &c. Why Marcion should omit this is not clear. It was probably +not in the Gospel of Sinope. + +23. Luke xiv. 7-11. The same may be said of the parable put forth to those +bidden to a feast, when Christ marked how they chose out the chief rooms. +It has been supposed by critics that Marcion omitted it, lest Jesus should +seem to sanction feasting; but this reason is far-fetched, and it must be +remembered that he did retain Luke v. 29 and 33. + +24. Luke xv. 11-32. The parable of the Prodigal Son is omitted. That it is +left out, as is suggested by some critics, because the elder son signifies +mystically the Jewish Church, and the prodigal son represents the Heathen +world, is to transfer such allegorical interpretations back to an earlier +age than we are justified in doing. Marcion was not bound to admit such an +interpretation of the parable, if received in his day. Marcion, moreover, +opposed allegorizing the sayings of Scripture, and insisted on their +literal interpretation. Neander says, "The other Gnostics united with +their theosophical idealism a mystical, allegorizing interpretation of the +Scriptures. Marcion, simple in heart, was decidedly opposed to this +artificial method of interpretation. He was a zealous advocate of the +literal interpretation which prevailed among the antagonists of +Gnosticism."(466) It is therefore most improbable that a popular +interpretation of this parable, if such an interpretation existed at that +time, should have induced Marcion to omit the parable. + +25. Luke xvi. 12: "If ye have not been faithful in that which is another +man's, who will give you that which is mine?" Surely a reading far +preferable to that in the Canonical Gospel, "who will give you that which +is your own?" + +26. Luke, xvi. 17: "One tittle of my words shall not fall," in place of, +"One tittle of the Law shall not fall." As has been already remarked, the +reading in St. Luke is evidently corrupt, altered deliberately by the +party of conciliation. Marcion's is the genuine text. + +27. Luke xvii. 9, 10. The saying, "We are unprofitable servants; we have +done that which was our duty to do," was perhaps omitted by Marcion, lest +the Gospel should seem to sanction the idea that any obligation whatever +rested on the believer. The received text is thoroughly Pauline, +inculcating the worthlessness of man's righteousness. Hahn and Ritschl +argue that the whole of the parable, 7-10, was not in Marcion's Gospel; +and this is probable, though St. Epiphanius only says that Marcion cut +out, "We are unprofitable servants; we have done that which was our duty +to do."(467) The whole Parable has such a Pauline ring, that it would +probably have been accepted in its entirety by Marcion, if his Gospel had +contained it; and the parable is divested of its point and meaning if only +the few words are omitted which St. Epiphanius mentions as deficient. + +28. Luke xvii. 18: "There are not found returning to give glory to God. +And there were many lepers in the time of Eliseus the prophet in Israel; +and none of them was cleansed, saving Naaman the Syrian." In the Gospel of +the Lord, this passage concerning the lepers in the time of Eliseus occurs +_twice_; once in chap. i. v. 15, as already given, and again here. It has +been preserved in St. Luke's Gospel in only one place, in that +corresponding with Marcion i. 15, viz. Luke iv. 27. + +It is clear that this was a fragmentary saying of our Lord drifting about, +which the compiler of the Sinope Gospel inserted in two places where it +thought it would fit in with other passages. When St. Luke's Gospel was +revised, it was found that this passage occurred twice, and that it was +without appropriateness in chap. xvii. after verse 18, and was therefore +cut out. But in Marcion's Gospel it remained, a monument of the manner in +which the Gospels were originally constructed. + +29. Luke xviii. 19. Marcion had: "Jesus said to him, Do not call me good; +one is good, the Father;" another version of the text, not a deliberate +alteration. + +30. Luke xviii. 31-34. The prophecies of the passion omitted by Marcion. + +31. Luke xix. 29-46. The ride into Jerusalem on an ass, and the expulsion +of the buyers and sellers from the Temple, are omitted. + +Why the Palm-Sunday triumphal entry should have been excluded does not +appear. In St. Luke's Gospel Jesus is not hailed as "King of the Jews" and +"Son of David." Had this been the case, these two titles, we may conclude, +would have been eliminated from the narrative; but we see no reason why +the whole account should be swept away. It probably did not exist in the +original Gospel Marcion obtained in Pontus. + +Did Marcion cut out the narrative of the expulsion of the buyers and +sellers from the Temple? I think not. St. John, in his Gospel, gives that +event in his second chapter as occurring, not at the close of the ministry +of Christ, but at its opening. + +St. John is the only evangelist who can be safely relied upon for giving +the chronological order of events. St. Matthew, as has been already shown, +did not write the acts of our Lord, but his sayings only; and St. Mark was +no eye-witness. + +A Pauline Gospel would not contain the account of the purifying of the +Temple, and the saying, "My house is the house of prayer." But when St. +Matthew's Gospel, or St. Mark's, found its way into Asia Minor, this +passage was extracted from one of them, and interpolated in the Lucan +text, in the same place where it occurred in those Gospels--at the end of +the ministry, and therefore in the wrong place. + +32. Luke xx. 9-18. The parable of the vineyard and the husbandmen. This +Marcion probably omitted because it made the Lord of the vineyard, who +sent forth the prophets, the same as the Lord who sent his son. The lord +of the vineyard to Marcion was the Demiurge, but the Supreme Lord sent +Christ. + +33. Luke xx. 37, 38, omitted by Marcion, because a reference to Moses, and +God, as the God of Abraham, Isaac and Jacob. + +34. Luke xxi. 18: "There shall not an hair of your head perish," omitted, +perhaps, lest the God of heaven, whom Christ revealed, should appear to +concern himself about the vile bodies of men, under the dominion of the +God of this world; but more probably this verse did not exist in the +original text. The awkwardness of its position has led many critics to +reject it as an interpolation,(468) and the fact of Marcion's Gospel being +without it goes far to prove that the original Luke Gospel was without it. + +35. Luke xxi. 21, 22. The warning given by our Lord to his disciples to +flee from Jerusalem when they see it encompassed with armies. Verse 21 was +omitted no doubt because of the words, "These be the days of vengeance, +that all things which are written may be fulfilled." This jarred with +Marcion's conception of the Supreme God as one of mercy, and of Jesus as +proclaiming blessings and forgiveness, in place of the vengeance and +justice of the World-God. + +36. Luke xxii. 16-18. The distribution of the paschal cup among the +disciples is omitted. + +37. Luke xxii. 28-30. The promise that the apostles should eat and drink +in Christ's kingdom and judge the twelve tribes, was omitted by Marcion, +as inconsistent with his views of the spiritual nature of the heavenly +kingdom; and that judgment should be committed by the God of free +forgiveness to the apostles, was in his sight impossible. Why Luke xxiii. +43, 47-49, were not in Marcion's Gospel does not appear; they can hardly +have been omitted purposely. + +38. Luke xxiii. 2. In Marcion's Gospel it ran: "And they began to accuse +him, saying, We found this one perverting the nation, and destroying the +Law and the Prophets, and forbidding to give tribute to Caesar, and +leading away the women and children." + +It is not possible that Marcion should have forced the words "destroying +the Law and the Prophets" into the text, for these are the accusations of +_false_ witnesses. And this is precisely what Marcion taught that Christ +had come to do. Both this accusation and that other, that he drew away +after him the women and children from their homes and domestic duties and +responsibilities, most probably did exist in the original text. It is not +improbable that they were both made to disappear from the authorized text +later, when the conciliatory movement began. + +39. Luke xxiv. 43. In Marcion's Gospel, either the whole of the verse, +"Verily, I say unto thee, To-day shalt thou be with me in Paradise," was +omitted, or more probably only the words "in Paradise." Marcion would not +have purposely cut out such an instance of free acceptance of one who had +all his life transgressed the Law, but he may have cancelled the words "in +Paradise." + +40. Luke xxiv. 25 stood in Marcion's Gospel, "O fools, and in heart slow +to believe all that he spake unto you;" and 27 and 45, which relate that +Jesus explained to the two disciples out of Moses and the Prophets how he +must suffer, and that he opened their understanding to understand the +Scriptures, were both absent. + +41. Luke xxiv. 46. Instead of Christ appealing to the Prophets, Marcion +made him say, "These are the words which I spake unto you, while I was yet +with you, that thus it behoved Christ to suffer, and to rise from the dead +the third day." This was possibly Marcion's doing. + +The other differences between Marcion's Gospel and the Canonical Gospel of +St. Luke are so small, that the reader need not be troubled with them +here. For a fuller and more particular account of Marcion's Gospel he is +referred to the works indicated in the footnote.(469) + +It will be seen from the list of differences between the "Gospel of our +Lord" and the Gospel of St. Luke, that all the apparent omissions cannot +be attributed to Marcion. The Gospel he had he regarded with supreme awe; +it was because his Gospel was so ancient, so hallowed by use through many +years, that it was invested by him with sovereign authority, and that he +regarded the other Gospels as apocryphal, or at best only deutero- +canonical. + +It is by no means certain that even where his Gospel has been apparently +tampered with to suit his views, his hands made the alterations in it. +What amplifications St. Luke's Gospel passed through when it underwent +revision for a second edition, we cannot tell. + +The Gospel of our Lord, if not the original Luke Gospel--and this is +probable--was the basis of Luke's compilation. But that it was Luke's first +edition of his Gospel, drawn up when St. Paul was actively engaged in +founding Asiatic Churches, is the view I am disposed to take of it. As +soon as a Church was founded, the need of a Gospel was felt. To satisfy +this want, Paul employed Luke to collect memorials of the Lord's life, and +weave them together into an historical narrative. + +The Gospel of our Lord contains nothing which is not found in that of St. +Luke. The arrangement is so similar, that we are forced to the conclusion +that it was either used by St. Luke, or that it was his original +composition. If he used it, then his right to the title of author of the +third Canonical Gospel falls to the ground, as what he added was of small +amount. Who then composed the Gospel? We know of no one to whom tradition +even at that early age attributed it. + +St. Luke was the associate of St. Paul; ecclesiastical tradition +attributes to him a Gospel. That of "Our Lord" closely resembles the +Canonical Luke's Gospel, and bears evidence of being earlier in +composition, whilst that which is canonical bears evidence of later +manipulation. All these facts point to Marcion's Gospel as the original +St. Luke--not, however, quite as it came to Marcion, but edited by the +heretic. + +That the first edition of Luke bore a stronger Pauline impress than the +second is also probable. The Canonical Luke has the Pauline stamp on it +still, but beside it is the Johannite seal. More fully than any other +Gospel does it bring out the tenderness of Christ towards sinners, a +feature which has ever made it exceeding precious to those who have been +captives and blind and bruised, and to whom that Gospel proclaims Christ +as their deliverer, enlightener and healer.(470) + +It is not necessary here to point out the finger-mark of Paul in this +Gospel; it has been often and well done by others. It is an established +fact, scarcely admitting dispute, that to him it owes its colour, and that +it reflects his teaching.(471) + +And it was this Gospel, in its primitive form, before it had passed under +the hands of St. John, or had been recast by its author, that I think we +may be satisfied Marcion possessed. That he made a few erasures is +probable, I may almost say certain; but that he ruthlessly carved it to +suit his purpose cannot be established. + +Of the value of Marcion's Gospel for determining the original text of the +third Gospel, it is difficult to speak too highly. + + + + +II. The Gospel Of Truth. + + +Valentine, by birth an Egyptian, probably of Jewish descent, it may be +presumed received his education at Alexandria. From this city he travelled +to Rome (circ. A.D. 140); in both places he preached the Catholic faith, +and then retired to Cyprus.(472) A miserable bigotry which refused to see +in a heretic any motives but those which are evil, declared that in +disgust at not obtaining a bishopric which he coveted, and to which a +confessor was preferred, Valentine lapsed into heresy. We need no such +explanation of the cause of his secession from orthodoxy. He was a man of +an active mind and ardent zeal. Christian doctrine was then a system of +facts; theology was as yet unborn. What philosophic truths lay at the +foundation of Christian belief was unsuspected. Valentine could not thus +rest. He strove to break through the hard facts to the principles on which +they reposed. He was a pioneer in Christian theology. + +And for his venturous essay he was well qualified. His studies at +Alexandria had brought him in contact with Philonism and with Platonism. +He obtained at Cyprus an acquaintance with the doctrines of Basilides. His +mind caught fire, his ideas expanded. The Gnostic seemed to him to open +gleams of light through the facts of the faith he had hitherto professed +with dull, unintelligent submission; and he placed himself under the +inspiration and instruction of Basilides. + +But he did not follow him blindly. The speculations of the Gnostic kindled +a train of ideas which were peculiarly Valentine's own. + +The age was not one to listen patiently to his theorizing. Men were called +on to bear testimony by their lives to facts. They could endure the rack, +the scourge, the thumbscrew, the iron rake, for facts, not for ideas. That +Jesus had lived and died and mounted to heaven, was enough for their +simple minds. They cared nothing, they made no effort to understand, what +were the causes of evil, what its relation to matter. + +Consequently Valentine met with cold indifference, then with hot +abhorrence. He was excommunicated. Separation embittered him. His respect +for orthodoxy was gone; its hold upon him was lost; and he allowed himself +to drift in the wide sea of theosophic speculation wherever his ideas +carried him. + +Valentine taught that in the Godhead, exerting creative power were +manifest two motions--a positive, the evolving, creative, life-giving +element; and the negative, which determined, shaped and localized the +creative force. From the positive force came life, from the negative the +direction life takes in its manifestation. + +The world is the revelation of the divine ideas, gradually unfolding +themselves, and Christ and redemption are the perfection and end of +creation. Through creation the idea goes forth from God; through Christ +the idea perfected returns to the bosom of God. Redemption is the recoil +wave of creation, the echo of the fiat returning to the Creator's ear. + +The manifestation of the ideas of God is in unity; but in opposition to +unity exists anarchy; in antagonism with creation emerges the principle of +destruction. The representative of destruction, disunion, chaos, is Satan. +The work of creation is infinite differentiation in perfect harmony. But +in the midst of this emerges discord, an element of opposition which seeks +to ruin the concord in the manifestation of the divine ideas. Therefore +redemption is necessary, and Christ is the medium of redemption, which +consists in the restoration to harmony and unity of that which by the +fraud of Satan is thrown into disorder and antagonism. + +But how comes it that in creation there should be a disturbing element? +That element must issue in some manner from the Creator; it must arise +from some defect in Him. Therefore, Valentinian concluded, the God who +created the world and gave source to the being of Satan cannot have been +the supreme, all-good, perfect God. + +But if redemption be the perfecting of man, it must be the work of the +only perfect God, who thereby counteracts the evil that has sprung up +through the imperfection of the Demiurge. + +Therefore Jesus Christ is an emanation from the Supreme God, destroying +the ill effects produced in the world by the faulty nature of the Creator, +undoing the discord and restoring all to harmony. + +Jesus was formed by the Demiurge of a wondrously constituted ethereal +body, visible to the outward sense. This Jesus entered the world through +man, as a sunbeam enters a chamber through the window. The Demiurge +created Jesus to redeem the people from the disorganizing, destructive +effects of Satan, to be their Messiah. + +But the Supreme God had alone power perfectly to accomplish this work; +therefore at the baptism of Christ, the Saviour (Soter) descended on him, +consecrating him to be the perfect Redeemer of mankind, conveying to him a +mission and power which the Demiurge could not have given. + +In all this we see the influence of Marcion's ideas. + +We need not follow out this fundamental principle of his theosophy into +all its fantastic formularies. If Valentine was the precursor of Hegel in +the enunciation of the universal antinomy, he was like Hegel also in +involving his system in a cloud of incomprehensible terminology, in +producing bewilderment where he sought simplicity. + +Valentine accepted the Old Testament, but only in the same light as he +regarded the great works of the heathen writers to be deserving of +regard.(473) Both contained good, noble examples, pure teaching; but in +both also was the element of discord, contradictory teaching, and bad +example. Ptolemy, the Valentinian who least sacrificed the moral to the +theosophic element, scarcely dealt with the Old Testament differently from +St. Paul. He did not indeed regard the Old Testament as the work of the +Supreme God; the Mosaic legislation seemed to him to be the work of an +inferior being, because, as he said, it contained too many imperfections +to be the revelation of the Highest God, and too many excellences to be +attributed to an evil spirit. But, like the Apostle of the Gentiles, he +saw in the Mosaic ceremonies only symbols of spiritual truth, and, like +him, he thought that the symbol was no longer necessary when the idea it +revealed was manifested in all its clearness. Therefore, when the ideas +these symbols veiled had reached and illumined men's minds, the necessity +for them--husks to the idea, letters giving meaning to the thought--was at +an end. + +Like St. Paul, therefore, he treated the Old Testament as a preparation +for the New one, but as nothing more. We ascertain Ptolemy's views from a +letter of his to Flora, a Catholic lady whom he desired to convert to +Valentinianism.(474) + +In this letter he laboured to show that the God of this world (the +Demiurge) was not the Supreme God, and that the Old Testament Scriptures +were the revelation of the Demiurge, and not of the highest God. To prove +the first point, Ptolemy appealed to apostolic tradition--no doubt to +Pauline teaching--which had come down to him, and to the words of the +Saviour, by which, he admits, all doctrine must be settled. In this letter +he quotes largely from St. Paul's Epistles, and from the Gospels of St. +Matthew and St. John. + +Like Marcion, Ptolemy insisted that the Demiurge, the God of this world, +was also the God who revealed himself in the Old Testament, and that to +this God belonged justice, wrath and punishment; whereas to the Supreme +Deity was attributed free forgiveness, absolute goodness. The Saviour +abolished the Law, therefore he abolished all the system of punishment for +sin, that the reign of free grace might prevail. + +According to Ptolemy, therefore, retributive justice exercised by the +State was irreconcilable with the nature of the Supreme God, and the +State, accordingly, was under the dominion of the Demiurge. + +To the revelation of the old Law belonged ordinances of ceremonial and of +seasons. These also are done away by Christ, who leads from the bondage of +ceremonial to spiritual religion. + +Another Valentinian of note was Heracleon, who wrote a Commentary on the +Gospel of St. John, of which considerable fragments have been preserved by +Origen; and perhaps, also, a Commentary on the Gospel of St. Luke. Of the +latter, only a single fragment, the exposition of Luke xii. 8, has been +preserved by Clement of Alexandria.(475) + +Heracleon was a man of deep spiritual piety, and with a clear +understanding. He held Scripture in profound reverence, and derived his +Valentinian doctrines from it. So true is the saying: + + + "Hic liber est in quo qurit sua dogmata quisque, + Invenit pariter dogmata quisque sua." + + +His interpretation of the narrative of the interview of the Saviour with +the woman of Samaria will illustrate his method of dealing with the sacred +text. + +Heracleon saw in the woman of Samaria a type of all spiritual natures +attracted by that which is heavenly, godlike; and the history represents +the dealings of the Supreme God through Christ with these spiritual +natures ({~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}). + +For him, therefore, the words of the woman have a double meaning: that +which lies on the surface of the sacred record, with the intent and +purpose which the woman herself gave to them; and that which lay beneath +the letter, and which was mystically signified. "The water which our +Saviour gives," says he, "is his spirit and power. His gifts and grace are +what can never be taken away, never exhausted, can never fail to those who +have received them. They who have received what has been richly bestowed +on them from above, communicate again of the overflowing fulness which +they enjoy to the life of others." + +But the woman asks, "Give me this water, that I thirst not, neither come +hither to draw"--hither--that is, to Jacob's well, the Mosaic Law from which +hitherto she had drunk, and which could not quench her thirst, satisfy her +aspirations. "She left her water-pot behind her" when she went to announce +to others that she had found the well of eternal life. That is, she left +the vessel, the capacity for receiving the Law, for she had now a +spiritual vessel which could hold the spiritual water the Saviour gave. + +It will be seen that Valentinianism, like Marcionism, was an exaggerated +Paulinism, infected with Gnosticism, clearly antinomian. Though the +Valentinians are not accused of licentiousness, their ethical system was +plainly immoral, for it completely emancipated the Christian from every +restraint, and the true Christian was he who lived by faith only. He had +passed by union with Christ from the dominion of the God of this World, a +dominion in which were punishments for wrong-doing, into the realm of +Grace, of sublime indifference to right and wrong, to a region in which no +acts were sinful, no punishments were dealt out. + +If Valentinianism did not degenerate into the frantic licentiousness of +the earlier Pauline heretics, it was because the doctrine of Valentine was +an intellectual, theosophical system, quite above the comprehension of +vulgar minds, and therefore only embraced by exalted mystics and cold +philosophers. + +The Valentinians were not accused of mutilating the Scriptures, but of +evaporating their significance. "Marcion," says Tertullian, "knife in +hand, has cut the Scriptures to pieces, to give support to his system; +Valentine has the appearance of sparing them, and of trying rather to +accommodate his errors to them, than of accommodating them to his errors. +Nevertheless, he has curtailed, interpolated more than did Marcion, by +taking from the words their force and natural value, to give them forced +significations."(476) + +The Pauline filiation of the sect can hardly be mistaken. The relation of +Valentine's ideas to those of Marcion, and those of Marcion to the +doctrines of St. Paul, are fundamental. But, moreover, they claimed a +filiation more obvious than that of ideas--they asserted that they derived +their doctrines from Theodas, disciple of the Apostle of the +Gentiles.(477) The great importance they attributed to the Epistles of St. +Paul is another evidence of their belonging to the anti-judaizing family +of heretics, if another proof be needed. + +The Valentinians possessed a number of apocryphal works. "Their number is +infinite," says Irenaeus.(478) But this probably applies not to the first +Valentinians, but to the Valentinian sects, among whom apocryphal works +did abound. Certain it is, that in all the extracts made from the writings +of Valentine, Ptolemy and Heracleon, by Origen, Epiphanius, Tertullian, +&c., though they abound in quotations from St. Paul's Epistles and from +the Canonical Gospels, there are none from any other source. + +Nevertheless, Irenaeus attributes to them possession of a "Gospel of +Truth" (Evangelium Veritatis). "This Scripture," says he, "does not in any +point agree with our four Canonical Gospels."(479) To this also, perhaps, +Tertullian refers, when he says that the Valentinians possessed "their own +Gospel in addition to ours."(480) + +Epiphanius, however, makes no mention of this Gospel; he knew the writings +of the Valentinians well, and has inserted extracts in his work on +heresies. + + + + +III. The Gospel Of Eve. + + +The immoral tendency of Valentinianism broke out in coarse, flagrant +licentiousness as soon as the doctrines of the sect had soaked down out of +the stratum of educated men to the ranks of the undisciplined and vulgar. + +Valentinianism assumed two forms, broke into two sects,--the Marcosians and +the Ophites. + +Mark, who lived in the latter half of the second century, came probably +from Palestine, as we may gather from his frequent use of forms from the +Aramaean liturgy. But he did not bring with him any of the Judaizing +spirit, none of the grave reverence for the moral law, and decency of the +Nazarene, Ebionite and kindred sects sprung from the ruined Church of the +Hebrews. + +He was followed by trains of women whom he corrupted, and converted into +prophetesses. His custom was, in an assembly to extend a chalice to a +woman saying to her, "The grace of God, which excels all, and which the +mind cannot conceive or explain, fill all your inner man, and increase his +knowledge in you, dropping the grain of mustard-seed into good +ground."(481) A scene like a Methodist revival followed. The woman was +urged to speak in prophecy; she hesitated, declared her inability; warm, +passionate appeals followed closely one on another, couched in equivocal +language, exciting the religious and natural passions simultaneously. The +end was a convulsive fit of incoherent utterings, and the curtain fell on +the rapturous embraces of the prophet and his spiritual bride. + +Mark possessed a Gospel, and "an infinite number of apocryphal +Scriptures," says Irenaeus. The Gospel contained a falsified life of +Christ. One of the stories from it he quotes. When Jesus was a boy, he was +learning letters. The master said, "Say Alpha." Jesus repeated after him, +"Alpha." Then the master said, "Say Beta." But Jesus answered, "Nay, I +will not say Beta till you have explained to me the meaning of +Alpha."(482) The Marcosians made much of the hidden mysteries of the +letters of the alphabet, showing that Mark had brought with him from +Palestine something akin to the Cabbalism of the Jewish rabbis. + +This story is found in the apocryphal Gospel of St. Thomas. It runs +somewhat differently in the different versions of that Gospel, and is +repeated twice in each with slight variations. + +In the Syriac: + + + "Zacchaeus the teacher said to Joseph, I will teach the boy Jesus + whatever is proper for him to learn. And he made him go to school. + And he, going in, was silent. But Zacchaeus the scribe began to + tell him (the letters) from Alaph, and was repeating to him many + times the whole alphabet. And he says to him that he should answer + and say after him; but he was silent. Then the scribe became + angry, and struck him with his hand upon his head. And Jesus said, + A smith's anvil, being beaten, can (not) learn, and it has no + feeling; but I am able to say those things, recited by you, with + knowledge and understanding (unbeaten)."(483) + + +In the Greek: + + + "Zacchaeus said to Joseph ... Give thy son to me, that he may + learn letters, and with his letters I will teach him some + knowledge, and chiefly this, to salute all the elders, and to + venerate them as grandfathers and fathers, and to love those of + his own age. And he told him all the letters from Alpha to Omega. + Then, looking at the teacher Zacchaeus, he said to him, Thou that + knowest not Alpha naturally, how canst thou teach Beta to others? + Thou hypocrite! if thou knowest, teach Alpha first, and then we + shall believe thee concerning Beta."(484) + + +Or, according to another Greek version, after Jesus has been delivered +over by Joseph to Zacchaeus, the preceptor + + + "--wrote the alphabet in Hebrew, and said to him, Alpha. And the + child said, Alpha. And the teacher said again, Alpha. And the + child said the same. Then again a third time the teacher said, + Alpha. Then Jesus, looking at the instructor, said, Thou knowest + not Alpha; how wilt thou teach another the letter Beta? And the + child, beginning at Alpha, said of himself the twenty-two letters. + Then he said again, Hearken, teacher, to the arrangement of the + first letter, and know how many accessories and lines it hath, and + marks which are common, transverse and connected. And when + Zacchaeus heard such accounts of one letter, he was amazed, and + could not answer him."(485) + + +Another version of the same story is found in the Gospel of the pseudo- +Matthew: + + + "Joseph and Mary coaxing Jesus, led him to the school, that he + might be taught his letters by the old man, Levi. When he entered + he was silent; and the master, Levi, told one letter to Jesus, and + beginning at the first, Aleph, said to him, Answer. But Jesus was + silent, and answered nothing. Wherefore, the preceptor Levi, being + angry, took a rod of a storax-tree, and smote him on the head. And + Jesus said to the teacher Levi, Why dost thou smite me? Know in + truth that he who is smitten teacheth him that smiteth, rather + than is taught by him.... And Jesus added, and said to Levi, Every + letter from Aleph to Tau is known by its order; thou, therefore, + say first what is Tau, and I will tell thee what Aleph is. And he + added, They who know not Aleph, how can they say Tau, ye + hypocrites? First say what Aleph is, and I shall then believe you + when you say Beth. And Jesus began to ask the names of the + separate letters, and said, Let the teacher of the Law say what + the first letter is, or why it hath many triangles, scalene, + acute-angled, equilinear, curvi-linear," &c.(486) + + +At the root of Mark's teaching there seems to have been a sort of +Pantheism. He taught that all had sprung from a great World-mother, +partook of her soul and nature; but over against this female principle +stood the Deity, the male element. + +Man represents the Deity, woman the world element; and it is only through +the union of the divine and the material that the material can be +quickened into spiritual life. In accordance with this theory, they had a +ceremonial of what he called spiritual, but was eminently carnal, +marriage, which is best left undescribed. + +Not widely removed from the Marcosians was the Valentinian sect of the +Ophites. Valentinianism mingled with the floating superstition, the +fragments of the wreck of Sabianism, which was to be found among the lower +classes. + +The Ophites represented the Demiurge in the same way as did the +Valentinians. They called the God of this world and of the Jews by the +name of Jaldaboth. He was a limited being, imposing restraint on all his +creatures; he exercised his power by imposing law. As long as his +creatures obeyed law, they were subject to his dominion. But above +Jaldaboth in the sublime region without limit reigns the Supreme God. When +Adam broke the Law of the World-God, he emancipated himself from his +bondage, he passed out of his realm, he placed himself in relation to the +Supreme God. + +The world is made by Jaldaboth, but in the world is infused a spark of +soul, emanated from the highest God. This divine soul strives after +emancipation from the bonds imposed by connection with matter, created by +the God of this world. This world-soul under the form of a serpent urged +Eve to emancipate herself from thraldom, and pass with Adam, by an act of +transgression, into the glorious liberty of the sons of the Supreme God. + +The doctrine of the Ophites with respect to Christ was that of Valentine. +Christ came to break the last chains of Law by which man was bound, and to +translate him into the realm of grace where sin does not exist. + +The Ophites possessed a Gospel, called the "Gospel of Eve." It contained, +no doubt, an account of the Fall from their peculiar point of view. St. +Epiphanius has preserved two passages from it. They are so extraordinary, +and throw such a light on the doctrines of this Gospel, that I quote them. +The first is: + + + "I was planted on a lofty mountain, and lo! I beheld a man of + great stature, and another who was mutilated. And then I heard a + voice like unto thunder. And when I drew near, he spake with me + after this wise: I am thou, and thou art I. And wheresoever thou + art, there am I, and I am dispersed through all. And wheresoever + thou willest, there canst thou gather me; but in gathering me, + thou gatherest thyself."(487) + + +The meaning of this passage is not doubtful. It expresses the doctrine of +absolute identity between Christ and the believer, the radiation of divine +virtue through all souls, destroying their individuality, that all may be +absorbed into Christ. Individualities emerge out of God, and through +Christ are drawn back into God. + +The influence of St. Paul's ideas is again noticeable. We are not told +that the perfect man who speaks with a voice of thunder, and who is placed +in contrast with the mutilated man, is Christ, and that the latter is the +Demiurge, but we can scarcely doubt it. It is greatly to be regretted that +we have so little of this curious book preserved.(488) The second passage, +with its signification, had better repose in a foot-note, and in Greek. It +allows us to understand the expression of St. Ephraem, "They shamelessly +boast of their Gospel of Eve."(489) + + + + +IV. The Gospel Of Perfection. + + +The Gospel of Perfection was another work regarded as sacred by the +Ophites. St. Epiphanius says: "Some of them (_i.e._ of the Gnostics) there +are who vaunt the possession of a certain fictitious, far-fetched poem +which they call the Gospel of Perfection, whereas it is not a Gospel, but +the perfection of misery. For the bitterness of death is consummated in +that production of the devil. Others without shame boast their Gospel of +Eve." + +St. Epiphanius calls this Gospel of Perfection a poem, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}. But M. +Nicolas justly observes that the word {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} is used here, not to describe +the work as a poetical composition, but as a fiction. In a passage of +Irenaeus,(490) of which only the Latin has been preserved, the Gospel of +Judas is called "confictio," and it is probable that the Greek word +rendered by "confictio" was {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}.(491) + +Baur thinks that the Gospel of Perfection was the same as the Gospel of +Eve.(492) But this can hardly be. The words of St. Epiphanius plainly +distinguish them: "Some vaunt the Gospel of Perfection ... others boast +... the Gospel of Eve;" and elsewhere he speaks of their books in the +plural.(493) + + + + +V. The Gospel Of St. Philip. + + +This Gospel belonged to the same category as those of Perfection and of +Eve, and belonged, if not to the Ophites, to an analogous sect, perhaps +that of the Prodicians. St. Philip passed, in the early ages of +Christianity, as having been, like St. Paul, an apostle of the +Gentiles,(494) and perhaps as having agreed with his views on the Law and +evangelical liberty. But tradition had confounded together Philip the +apostle and Philip the deacon of Caesarea, who, after having been a member +of the Hellenist Church at Jerusalem, and having been driven thence after +the martyrdom of Stephen, was the first to carry the Gospel beyond the +family of Israel, and to convert the heathen to Christ.(495) His zeal and +success caused him to be called an Evangelist.(496) In the second century +it was supposed that an Evangelist meant one who had written a Gospel. And +as no Gospel bearing his name existed, one was composed for him and +attributed to him or to the apostle--they were not distinguished. + +St. Epiphanius has preserved one passage from it: + + + "The Lord has revealed to me the words to be spoken by the soul + when it ascends into heaven, and how it has to answer each of the + celestial powers. The soul must say, I have known myself, and I + have gathered myself from all parts. I have not borne children to + Archon (the prince of this world); but I have plucked up his + roots, and I have gathered his dispersed members. I have learned + who thou art; for I am, saith the soul, of the number of the + celestial ones. But if it is proved that the soul has borne a son, + she must return downwards, till she has recovered her children, + and has absorbed them into herself."(497) + + +It is not altogether easy to catch the meaning of this singular passage, +but it apparently has this signification. The soul trammelled with the +chains of matter, created by the Archon, the Creator of the world, has to +emancipate itself from all material concerns. Each thought, interest, +passion, excited by anything in the world, is a child borne by the soul to +Archon, to which the soul has contributed animation, the world, form. The +great work of life is the disengagement of the soul from all concern in +the affairs of the world, in the requirements of the body. When the soul +has reached the most exalted perfection, it is cold, passionless, +indifferent; then it comes before the Supreme God, passing through the +spheres guarded by attendant aeons or angels, and to each it protests its +disengagement. But should any thought or care for mundane matters be found +lurking in the recesses of the soul, it has to descend again, and remain +in exile till it has re-absorbed all the life it gave, the interest it +felt, in such concerns, and then again make its essay to reach God. + +The conception of Virtues guarding the concentric spheres surrounding the +Most High is found among the Jews. When Moses went into the presence of +God to receive the tables of stone, he met first the angel Kemuel, chief +of the angels of destruction, who would have slain him, but Moses +pronounced the incommunicable Name, and passed through. Then he came to +the sphere governed by the angel Hadarniel, and by virtue of the Name +passed through. Next he came to the sphere over which presided the angel +Sandalfon, and penetrated by means of the same Name. Next he traversed the +river of flame, called Riggon, and stood before the throne.(498) + +St. Paul held the popular Rabbinic notion of the spheres surrounding the +throne of God, for he speaks of having been caught up into the third +heaven.(499) In the apocryphal Ascension of Isaiah there are seven heavens +that the prophet traverses. + +The Rabbinic ideas on the spheres were taken probably from the Chaldees, +and from the same source, perhaps, sprang the conception of the soul +making her ascension through the angel-guarded spheres, which we find in +the fragment of the Gospel of St. Philip. + +Unfortunately, we have not sufficient of the early literature of the +Chaldees and Assyrians to be able to say for certain that it was so. But a +very curious sacred poem has been preserved on the terra-cotta tablets of +the library of Assurbani-Pal, which exhibits a similar belief as prevalent +anciently in Assyria. + +This poem represents the descent of Istar into the Immutable Land, the +nether world, divided into seven circles. The heavenly world of the +Chaldees was also divided into seven circles, each ruled by a planet. The +poem therefore exhibits a descent instead of an ascent. But there is +little reason to doubt that the passage in each case would have been +analogous. We have no ancient Assyrian account of an ascent; we must +therefore content ourselves with what we have. + +Istar descends into the lower region, and as she traverses each circle is +despoiled of one of her coverings worn in the region above, till she +stands naked before Belith, the Queen of the Land of Death. + +i. "At the first gate, as I made her enter, I despoiled her; I took the +crown from off her head. + +" 'Hold, gatekeeper! Thou hast taken the crown from off my head.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +ii. "At the second gate I made her enter; I despoiled her, and took from +off her the earrings from her ears. + +" 'Hold, keeper of the gate! Thou hast despoiled me of the earrings from +my ears.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +iii. "At the third gate I made her enter; I despoiled her of the precious +jewels on her neck. + +" 'Hold, keeper of the gate! Thou hast despoiled me of the jewels of my +neck.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +iv. "At the fourth gate I made her enter; I despoiled her of the brooch of +jewels upon her breast. + +" 'Hold, keeper of the gate! Thou hast despoiled me of the brooch of +jewels upon my breast.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +V. "At the fifth gate I made her enter; I despoiled her of the belt of +jewels about her waist. + +" 'Hold, keeper of the gate! Thou hast despoiled me of the belt of jewels +about my waist.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +vi. "At the sixth gate I made her enter; I despoiled her of her armlets +and bracelets. + +" 'Hold, keeper of the gate! Thou hast despoiled me of my armlets and +bracelets.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +vii. "At the seventh gate I made her enter; I despoiled her of her skirt. + +" 'Hold, keeper of the gate! Thou hast despoiled me of my skirt.' + +" 'Enter into the empire of the Lady of the Earth, to this degree of +circles.' "(500) + +We have something very similar in the judgment of souls in the Egyptian +Ritual of the Dead. From Chaldaea or from Egypt the Gnostics who used the +Gospel of St. Philip drew their doctrine of the soul traversing several +circles, and arrested by an angel at the gate of each. + +The soul, a divine element, is in the earth combined with the body, a work +of the Archon. But her aspirations are for that which is above; she +strives to "extirpate his roots." All her "scattered members," her +thoughts, wishes, impulses, are gathered into one up-tapering flame. Then +only does she "know (God) for what He is," for she has learned the nature +of God by introspection. + +Such, if I mistake not, is the meaning of the passage quoted by St. +Epiphanius. The sect which used such a Gospel must have been mystical and +ascetic, given to contemplation, and avoiding the indulgence of their +animal appetites. It was that, probably, of Prodicus, strung on the same +Pauline thread as the heresies of Marcion, Nicolas, Valentine, Marcus, the +Ophites, Carpocratians and Cainites. + +Prodicus, on the strength of St. Paul's saying that all Christians are a +chosen generation, a royal priesthood, maintained the sovereignty of every +man placed under the Gospel. But a king is above law, is not bound by law. +Therefore the Christian is under no bondage of Law, moral or ceremonial. +He is lord of the Sabbath, above all ordinances. Prodicus made the whole +worship of God to consist in the inner contemplation of the essence of +God. + +External worship was not required of the Christian; that had been imposed +by the Demiurge on the Jews and all under his bondage, till the time of +the fulness of the Gospel had come.(501) The Prodicians did not constitute +an important, widely-extended sect, and were confounded by many of the +early Fathers with other Pauline-Gnostic sects. + + + + +VI. The Gospel Of Judas. + + +The Pauline Protestantism of the first two centuries of the Church had not +exhausted itself in Valentinianism. The fanatics who held free +justification and emancipation from the Law were ready to run to greater +lengths than Marcion, Valentine, or even Marcus, was prepared to go. + +Men of ability and enthusiasm rose and preached, and galvanized the latent +Paulinian Gnosticism into temporary life and popularity, and then +disappeared; the great wave of natural common-sense against which they +battled returned and overwhelmed their disciples, till another heresiarch +arose, made another effort to establish permanently a religion without +morality, again to fail before the loudly-expressed disgust of mankind, +and the stolid conviction inherent in human nature that pure morals and +pure religion are and must be indissolubly united. + +Carpocrates was one of these revivalists. Everything except faith, all +good works, all exterior observances, all respect for human laws, were +indifferent, worse than indifferent, to the Christian: these exhibited, +where found, an entanglement of the soul in the web woven for it by the +God of this world, of the Jews, of the Law. The body was of the earth, the +soul of heaven. Here, again, Carpocrates followed and distorted the +teaching of St. Paul; the body was under the Law, the soul was free. +Whatsoever was done in the body did not affect the soul. "It is no more I +that do it, but sin that dwelleth in me."(502) + + + "All depends upon faith and love," said Carpocrates; "externals + are altogether matters of indifference. He who ascribes moral + worth to these makes himself their slave, subjects himself to + those spirits of the world from whom all religious and political + ordinances have proceeded; he cannot, after death, pass out of the + sphere of the metempsychosis. But he who can abandon himself to + every lust without being affected by any, who can thus bid + defiance to the laws of those earthly spirits, will after death + rise to the unity of that Original One, with whom he has, by + uniting himself, freed himself, even in this present life, from + all fetters."(503) + + +Epiphanes, the son of Carpocrates, a youth of remarkable ability, who died +young, exhausted by the excesses to which his solifidianism exposed him, +wrote a work on Justification by Faith, in which he said: + + + "All nature manifests a striving after unity and fellowship; the + laws of man contradicting these laws of nature, and yet unable to + subdue the appetites implanted in human nature by the Creator + himself--these first introduced sin."(504) + + +With Epiphanes, St. Epiphanius couples Isidore, and quotes from his +writings directions how the Faithful are to obtain disengagement from +passion, so as to attain union with God. Dean Milman, in his "History of +Christianity," charitably hopes that the licentiousness attributed to +these sects was deduced by the Fathers from their writings, and was not +actually practised by them. But the extracts from the books of Isidore, +Epiphanes and Carpocrates, are sufficient to show that their doctrines +were subversive of morality, and that, when taught as religious truths to +men with human passions, they could not fail to produce immoral results. +An extract from Isidore, preserved by Epiphanius, giving instructions to +his followers how to conduct themselves, was designed to be put in +practice. It is impossible even to quote it, so revolting is its +indecency. In substance it is this: No man can approach the Supreme God +except when perfectly disengaged from earthly passion. This disengagement +cannot be attained without first satisfying passion; therefore the +exhaustion of desire consequent on the gratification of passion is the +proper preparation for prayer.(505) + +To the same licentious class of Antinomians belonged the sect of the +Antitactes. They also held the distinction between the Supreme God and the +Demiurge, the God of the Jews,(506) of the Law, of the World. The body, +the work of the God of creation, is evil; it "serves the law of sin;" nay, +it is the very source of sin, and imprisons, degrades, the soul entangled +in it. Thus the soul serves the law of God, the body the law of sin, +_i.e._ of the Demiurge. But the Demiurge has imposed on men his law, the +Ten Commandments. If the soul consents to that law, submits to be in +bondage under it, the soul passes from the liberty of its ethereal +sonship, under the dominion of a God at enmity with the Supreme Being. +Therefore the true Christian must show his adherence to the Omnipotent by +breaking the laws of the Decalogue,--the more the better.(507) + +Was religious fanaticism capable of descending lower? Apparently it was +so. The Cainites exhibit Pauline antinomianism in its last, most +extravagant, most grotesque expression. Their doctrine was the extreme +development of an idea in itself originally containing an element of +truth. + +Paul had proclaimed the emancipation of the Christian from the Law. +Perhaps he did not at first sufficiently distinguish between the moral and +the ceremonial law; he did not, at all events, lay down a broad, luminous +principle, by which his disciples might distinguish between moral +obligation to the Decalogue and bondage to the ceremonial Law. If both +laws were imposed by the same God, to upset one was to upset the other. +And Paul himself broke a hole in the dyke when he opposed the observance +of the Sabbath, and instituted instead the Lord's-day. + +Through that gap rushed the waves, and swept the whole Decalogue away. + +Some, to rescue jeoparded morality, maintained that the Law contained a +mixture of things good and bad; that the ceremonial law was bad, the moral +law was good. Some, more happily, asserted that the whole of the Law was +good, but that part of it was temporary, provisional, intended only to be +temporary and provisional, a figure of that which was to be; and the rest +of the Law was permanent, of perpetual obligation. + +The ordinances of the Mosaic sanctuary were typical. When the fulfilment +of the types came, the shadows were done away. This was the teaching of +the author of the Epistle to the Hebrews, called forth by the disorders +which had followed indiscriminating denunciation of the Law by the Pauline +party. + +But a large body of men could not, or would not, admit this distinction. +St. Paul had proclaimed the emancipation of the Christian from the Law. +They, having been Gentiles, had never been under the ceremonial Law of +Moses. How then could they be set at liberty from it? The only freedom +they could understand was freedom from the natural law written on the +fleshy tables of their hearts by the same finger that had inscribed the +Decalogue on the stones in Sinai. The God of the Jews was, indeed, the God +of the world. The Old Testament was the revelation of his will. Christ had +emancipated man from the Law. The Law was at enmity to Christ; therefore +the Christian was at enmity to the Law. The Law was the voice of the God +of the Jews; therefore the Christian was at enmity to the God of the Jews. +Jesus was the revelation of the All-good God, the Old Testament the +revelation of the evil God. + +Looking at the Old Testament from this point of view, the extreme wing of +the Pauline host, the Cainites, naturally came to regard the Patriarchs as +being under the protection, the Prophets as being under the inspiration, +of the God of the Jews, and therefore to hold them in abhorrence, as +enemies of Christ and the Supreme Deity. Those, on the other hand, who +were spoken of in the Old Testament as resisting God, punished by God, +were true prophets, martyrs of the Supreme Deity, forerunners of the +Gospel. Cain became the type of virtue; Abel, on the contrary, of error +and perversity. The inhabitants of Sodom and Gomorrah were pioneers of +Gospel freedom; Corah, Dathan and Abiram, martyrs protesting against +Mosaism. + +In this singular rehabilitation, Judas Iscariot was relieved from the +anathema weighing upon him. This man, who had sold his Master, was no +longer regarded as a traitor, but as one who, inspired by the Spirit of +Wisdom, had been an instrument in the work of redemption. The other +apostles, narrowed by their prejudices, had opposed the idea of the death +of Christ, saying, "Be it far from thee, Lord; this shall not be unto +thee."(508) But Judas, having a clearer vision of the truth, and the +necessity for the redemption of the world by the death of Christ, took the +heroic resolution to make that precious sacrifice inevitable. Rising above +his duties as disciple, in his devotion to the cause of humanity, he +judged it necessary to prevent the hesitations of Christ, who at the last +moment seemed to waver; to render inevitable the prosecution of his great +work. Judas therefore went to the chiefs of the synagogue, and covenanted +with them to deliver up his Master to their will, knowing that by his +death the salvation of the world could alone be accomplished.(509) + +Judas therefore became the chief apostle to the Cainites. They composed a +Gospel under his name, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}.(510) Irenus also mentions +it;(511) it must therefore date from the second century. Theodoret +mentions it likewise. But none of the ancient Fathers quote it. Not a +single fragment of this curious work has been preserved. + +"It is certainly to be regretted," says M. Nicolas, "that this monument of +human folly has completely disappeared. It should have been carefully +preserved as a monument, full of instruction, of the errors into which man +is capable of falling, when he abandons himself blindly to theological +dogmatism."(512) + +In addition to the Gospel of Judas, the Cainites possessed an apocryphal +book relating to that apostle whom they venerated scarcely second to +Judas, viz. St. Paul. It was entitled the "Ascension of Paul," {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} +{~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~},(513) and related to his translation into the third heaven, and the +revelation of unutterable things he there received.(514) + +An "Apocalypse of Paul" has been preserved, but it almost certainly is a +different book from the Anabaticon. It contains nothing favouring the +heretical views of the Cainites, and was read in some of the churches of +Palestine. This Apocalypse in Greek has been published by Dr. Tischendorf +in his Apocalypses Apocryphae (Lips. 1866), and the translation of a later +Syriac version in the Journal of the American Oriental Society, Vol. VIII. +1864.(515) + + + + + + +FOOTNOTES + + + 1 Joseph. Antiq. xii. 5; 1 Maccab. i. 11-15, 43, 52; 2 Maccab. iv. + 9-16. + + 2 {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}.--Antiq. xiii. 4, xii. 10. + + 3 Baba-Kama, fol. 82; Menachoth, fol. 64; Sota, fol. 49; San-Baba, + fol. 90. + + 4 Menachoth, fol. 99. + + 5 Baba-Kama, fol. 63. + + 6 Mass. Sopherim, c. i. in Othonis Lexicon Rabbin. p. 329. + + 7 Philo is not mentioned by name once in the Talmud, nor has a single + sentiment or interpretation of an Alexandrine Jew been admitted into + the Jerusalem or Babylonish Talmud. + + 8 Aristobulus wrote a book to prove that the Greek sages drew their + philosophy from Moses, and addressed his book to Ptolemy Philometor. + + 9 Gal. iv. 24, 25. + + 10 Col. i. 16. + + 11 1 Cor. x. 21. + + 12 Dante, Parad. xiv. + + 13 See the question carefully discussed in M. F. Delaunay's Moines et + Sibylles; Paris, 1874, pp. 28 sq. + + 14 See, on this curious topic, C. Aubertin: Snque et St. Paul; Paris, + 1872. + + 15 Euseb. Hist. Eccl. ii. 17. The Bishop of Caesarea is quoting from + Philo's account of the Therapeutae, and argues that these + Alexandrine Jews must have been Christians, because their manner of + life, religious customs and doctrines, were identical with those of + Christians. "Their meetings, the distinction of the sexes at these + meetings, the religious exercises performed at them, _are still in + vogue among us at the present day_, and, especially at the + commemoration of the Saviour's passion, we, like them, pass the time + in fasting and vigil, and in the study of the divine word. All these + the above-named author (Philo) has accurately described in his + writings, and _are the same customs that are observed by us alone_, + at the present day, particularly the vigils of the great Feast, and + the exercises in them, and the hymns that are commonly recited among + us. He states that, whilst one sings gracefully with a certain + measure, the others, listening in silence, join in at the final + clauses of the hymns; also that, on the above-named days, they lie + on straw spread on the ground, and, to use his own words, abstain + altogether from wine and from flesh. Water is their only drink, and + the relish of their bread salt and hyssop. Besides this, he + describes the grades of dignity among those who administer the + ecclesiastical functions committed to them, those of deacons, and + the presidencies of the episcopate as the highest. Therefore," + Eusebius concludes, "it is obvious to all that Philo, when he wrote + these statements, _had in view the first heralds of the gospel, and + the original practices handed down from the apostles_." + + 16 It is deserving of remark that the turning to the East for prayer, + common to the Essenes and primitive Christians, was forbidden by the + Mosaic Law and denounced by prophets. When the Essenes diverged from + the Law, the Christians followed their lead. + + 17 {~GREEK CAPITAL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA WITH OXIA~}; {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}; {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}. {~GREEK CAPITAL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}; {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}; {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMEGA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}.--Lib. xviii. c. iii. 3. + + 18 Hist. Eccl. lib. i. c. 11; Demonst. Evang. lib. iii. + + 19 He indeed distinctly affirms that Josephus did not believe in + Christ, Contr. Cels. i. + + 20 Juvenal, Satir. vi. 546. "Aere minuto qualiacunque voles Judaei + somnia vendunt." The Emperors, later, issued formal laws against + those who charmed away diseases (Digest. lib. i. tit. 13, i. 1). + Josephus tells the story of Eleazar dispossessing a demon by + incantations. De Bello Jud. lib. vii. 6; Antiq. lib. viii. c. 2. + + 21 Hist. Eccl. i. 11. + + 22 Contr. Cels. i. 47; and again, ii. 13: "This (destruction), as + Josephus writes, 'happened upon account of James the Just, the + brother of Jesus, called the Christ;' but in truth on account of + Christ Jesus, the Son of God." + + 23 Acts xxiii. + + 24 Bibliothec. cod. 33. + + 25 Plin. Hist. Nat. v. 17; Epiphan. adv. Haeres. xix. 1. + + 26 Epiphan. adv. Haeres. x. + + 27 For information on the Essenes, the authorities are, Philo, {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, and Josephus, De Bello Judaico, and + Antiq. + + 28 Compare Luke x. 4; John xii. 6, xiii. 29; Matt. xix. 21; Acts ii. + 44, 45, iv. 32, 34, 37. + + 29 Compare Matt. vi. 28-34; Luke xii. 22-30. + + 30 Compare Matt. v. 34. + + 31 Compare Matt. vi. 25, 31; Luke xii. 22, 23. + + 32 Compare Matt. xv. 15-22. + + 33 Compare Matt. vi. 1-18. + + 34 From {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER ALEF~}, meaning the same as the Greek Therapeutae. + + 35 Compare Luke x. 25-37; Mark vii. 26. + + 36 Matt. iv. 16, v. 14, 16, vi. 22; Luke ii. 32, viii. 16, xi. 23, xvi. + 8; John i. 4-9, iii. 19-21, viii. 12, ix. 5, xi. 9, 10, xii. 35-46. + + 37 Luke viii. 10; Mark iv. 12; Matthew xiii. 11-15. + + 38 Clem. Homil. xix. 20. + + 39 Compare Matt. xv. 3, 6. + + 40 The reference to salt as an illustration by Christ (Matt. v. 13; + Mark ix. 49, 50; Luke xiv. 34) deserves to be noticed in connection + with this. + + 41 Clem. Homil. xiv. 1: "Peter came several hours after, and breaking + bread for the Eucharist, and putting salt upon it, gave it first to + our mother, and after her, to us, her sons." + + 42 Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 9. + + 43 Const. Apost. lib. viii. 33. + + 44 Acts ii. 46, iii. 1, v. 42. + + 45 Acts xv. + + 46 Acts i. 22, iv. 2, 33, xxiii. 6. + + 47 Acts xxiii. 7. + + 48 Acts xv. 5. + + 49 Acts xv. 29. + + 50 Clem. Homil. vii. 8. + + 51 Col. ii. 21. + + 52 Gal. iv. 10. When it is seen in the Clementines how important the + observance of these days was thought, what a fundamental principle + it was of Nazarenism, I think it cannot be doubted that it was + against this that St. Paul wrote. + + 53 Col. ii. 16. + + 54 Clement. Homil. xix. 22. + + 55 Gal. v. 2-4. + + 56 1 Cor. v. 1. + + 57 Euseb. Hist. Eccl. iii. 29. + + 58 _Ibid._ + + 59 "Lies der Papisten Bcher, hre ihre Predigen, so wirst du finden, + dass diess ihr einziger Grund ist, darauf sie stehen wider uns + pochen und trotzen, da sie vorgeben, es sei nichts Gutes aus unserer + Lehre gekommen. Denn alsbald, da unser Evangelium anging und sie + hren liess, folgte der gruliche Aufruhr, es erhuben sich in der + Kirche Spaltung und Sekten, es ward Ehrbarkeit, Disziplin und Zucht + zerrttet, und Jedermann wolte vogelfrei seyn und thun, was ihm + gelstet nach allem seinen Muthwillen und Gefallen, als wren alle + Gesetze, Rechte und Ordnung gans aufhoben, wie es denn leider allzu + wahr ist. Denn der Muthwille in allen Stnden, mit allerlei Laster, + Snden und Schanden ist jetzt viel grsser denn zuvor, da die Leute, + und sonderlich der Pbel, doch etlichermassen in Furcht und in Zaum + gehalten waren, welches nun wie ein zaumlos Pferd lebt und thut + Alles, was es nur gelstet ohne allen Scheu."--Ed. Walch, v. 114. For + a very full account of the disorders that broke out on the preaching + of Luther, see Dllinger's Die Reformation in ihre Entwicklung. + Regensb. 1848. + + 60 Epistolas, 1528, ii. 192. + + 61 1 Cor. xi. 1. + + 62 Acts xxi. 23, 24. + + 63 James ii. 20. + + 64 It is included by Eusebius in the Antilegomena, and, according to + St. Jerome, was rejected as a spurious composition by the majority + of the Christian world. + + 65 Rev. ii. 1, 14, 15. + + 66 {~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER FINAL MEM~}, _destruction of the people_, from {~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}, _to swallow up_, and + {~HEBREW LETTER AYIN~}{~HEBREW LETTER FINAL MEM~}, _people_ = {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 67 2 Pet. ii. 21. + + 68 {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}--Clem. + Homil. xx. ed. Dressel, p. 4. The whole passage is sufficiently + curious to be quoted. St. Peter writes: "There are some from among + the Gentiles who have rejected my legal preaching, attaching + themselves to certain lawless and trifling preaching of the man who + is my enemy. And these things some have attempted while I am still + alive, to transform my words by certain various interpretations, in + order to the dissolution of the Law; as though I also myself were of + such a mind, but did not freely proclaim it, which God forbid! For + such a thing were to act in opposition to the law of God, which was + spoken by Moses, and was borne witness to by our Lord in respect of + its eternal continuance; for thus he spoke: The heavens and the + earth shall pass away, but one jot or one tittle shall in no wise + pass from the law." + + 69 "Apostolum Paulum recusantes, apostatam eum legis dicentes."--Iren. + Adv. Haeres. i. 26. {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}.--Theod. + Fabul. Haeret. ii. 1. + + 70 Hom. xi. 85. + + 71 Hom. iv. 22. + + 72 Clem. Homil. ii. 38-40, 48, iii. 50, 51. + + 73 Of course I mean the designation given to the Pauline sect, not the + religion of Christ. + + 74 Adv. Haeres. i. 24. + + 75 Origen, Contr. Cels. lib. viii. + + 76 _Ibid._ lib. vi. + + 77 Contra Cels. lib. i. + + 78 _Ibid._ lib. ii. + + 79 Amongst others, Clemens: Jesus von Nazareth, Stuttgart, 1850; Von + der Alme: Die Urtheile heidnischer und jdischer Schriftsteller, + Leipzig, 1864. + + 80 Adv. Haer. lib. iii; Haer. lxviii. 7. + + 81 "Quantae traditiones Pharisaeorum sint, quas hodie vocant + {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} et quam aniles fabulae, evolvere nequeo: neque enim + libri patitur magnitudo, et pleraque tam turpia sunt ut erubescam + dicere." + + 82 Haeres. xiii. + + 83 Beracoth, xi. _a_. + + 84 Tract. Sanhedrim, fol. 107, and Sota, fol. 47. + + 85 Bartolocci: Bibliotheca Maxima Rabbinica, sub. nom. + + 86 Sepher Nizzachon, n. 337. + + 87 Eisenmenger: Neuentdecktes Judenthum, I. pp. 231-7. Knigsberg, + 1711. + + 88 Tract. Sabbath, fol. 67. + + 89 _Ibid._ fol. 104. + + 90 The passage is not easy to understand. I give three Latin + translations of it, one by Cl. Schickardus, the second quoted from + Scheidius (Loca Talm. i. 2). "Filius Satdae, filius Pandeirae fuit. + Dixit Raf Chasda: Amasius Pandeirae, maritus Paphos filius Jehudae + fuit. At quomodo mater ejus Satda? Mater ejus Mirjam, comptrix + mulierum fuit." "Filius Stadae filius Pandirae est. Dixit Rabbi + Chasda: Maritus seu procus matris ejus fuit Stada, iniens Pandiram. + Maritus Paphus filius Judae ipse est, mater ejus Stada, mater ejus + Maria," &c. Lightfoot, Matt. xxvii. 56, thus translates it: + "Lapidrunt filium Satdae in Lydda, et suspenderunt eum in vesper + Paschatis. Hic autem filius Satdae fuit filius Pandirae. Dixit + quidem Rabb Chasda, Maritus (matris ejus) fuit Satda, maritus + Pandira, maritus Papus filius Judae: sed tamen dico matrem ejus + fuisse Satdam, Mariam videlicet, plicatricem capillorum mulierum: + sicut dicunt in Panbeditha, Declinavit ista a marito suo." + + 91 {~HEBREW LETTER PE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER HE~}. As a man's name it occurs in 2 Targum, Esther vii. + + 92 Avoda Sava, fol. 27. + + 93 Talmud, Tract. Beracoth, ix. fol. 61, _b_. + + 94 Gittin, fol. 90, _a_. + + 95 Chajigah, fol. 4, _b_. + + 96 Calla, fol. 18, _b_. + + 97 Son of Levi, according to the Toledoth Jeschu of Huldrich. + + 98 In the apocryphal Gospel of Thomas, Jesus as a boy behaves without + respect to his master and the elders; thence possibly this story was + derived. + + 99 Fol. 114. + + 100 Justin Mart. Dialog. cum Tryph. c. 17 and 108. + + 101 Cont. Cels. lib. iii. + + 102 Lettres sur les Juifs. OEuvres, I. 69, p. 36. + + 103 Luther's Works, Wittemberg, 1556, T. V. pp. 509-535. The passage + quoted is on p. 513. + + 104 Lib. viii. 33. + + 105 Martyrol. Rom. ad. 1 Januar. + + 106 Fabricius, Codex Apocryph. N.T. ii. p. 493. + + 107 Whereas the bitter conflict of Simon Peter and Simon Magus was a + subject well known in early Christian tradition. + + 108 Wagenseil: Tela ignea Satanae. Hoc est arcani et horribiles + Judaeorum adversus Christum Deum et Christianam religionem libri + anecdoti; Altdorf, 1681. + + 109 Nob was a city of Benjamin, situated on a height near Jerusalem, on + one of the roads which led from the north to the capital, and within + sight of it, as is certain from the description of the approach of + the Assyrian army in Isaiah (x. 28-32). + + 110 Herod put Alexander Hyrcanus to death B.C. 30. Alexandra, the mother + of Hyrcanus, reigned after the death of Jannaeus, from B.C. 79 to + B.C. 71. + + 111 Sozomen, Hist. Eccl. ii. 1. + + 112 Acta Sanct. Mai. T. I. pp. 445-451. + + 113 Ps. lxix. 22. + + 114 Isa. liii. 5. + + 115 Rome. Simon Cephas is Simon Peter, but the miraculous power + attributed to him perhaps belongs to the story of Simon Magus. + + 116 Isa. i. 14. + + 117 Hosea i. 9. + + 118 Matt. xix. 28. + + 119 The Oelberg was especially characteristic of German churches, and + was erected chiefly in the fifteenth and sixteenth centuries. They + remain at Nrnberg, Xanten, Worms, Marburg, Donauwrth, Landshut, + Wasserburg, Ratisbon, Klosterneuburg, Wittenberg, Merseburg, + Lucerne, Bruges, &c. + + 120 Mse, c. 188. I have told the story more fully in the Christmas + Number of "Once a Week," 1868. + + 121 Joh. Jac. Huldricus: Historia Jeschuae Nazareni, a Judaeis blaspheme + corrupta; Leyden, 1705. + + 122 The mystery of the chariot is that of the chariot of God and the + cherubic beasts, Ezekiel i. The Jews wrote the name of God without + vowels, Jhvh; the vowel points taken from the name Adonai (Lord) + were added later. + + 123 The story is somewhat different in the Talmudic tract Calla, as + already related. + + 124 From Mizraim, Egypt. + + 125 Evidently the author confounds John the Baptist with John the + Apostle. + + 126 Judas Iscarioth. In St. John's Gospel he is called the son of Simon + (vi. 71, xiii. 2, 26). Son of Zachar is a corruption of Iscarioth. + The name Iscarioth is probably from Kerioth, his native village, in + Judah. + + 127 Isa. lxiii. 1-3. Singularly enough, this passage is chosen for the + Epistle in the Roman and Anglican Churches for Monday in Holy Week, + with special reference to the Passion. + + 128 Gen. xxxi. 47. + + 129 Isa. ii. 3. + + 130 1 Sam. ii. 6. + + 131 Lev. xxiv. 16. + + 132 This is taken from Sanhedrim, fol. 43. + + 133 It is worth observing how these two false witnesses disagree in + almost every particular about our blessed Lord's birth and passion. + + 134 This is probably taken from the story of Simon Magus in the Pseudo- + Linus. Simon flies from off a high tower. In the Apocryphal Book of + the Death of the Virgin, the apostles come to her death-bed riding + on clouds. Ai is here Rome, not Capernaum. + + 135 The author probably saw representations of the Ascension and of the + Last Judgment, with Christ seated with the Books of Life and Death + in his hand on a great white cloud, and composed this story out of + what he saw, associating the pictures with the floating popular + legend of Simon Magus. + + 136 In the story of Simon the Sorcerer, it is at the prayer of Simon + Peter that the Sorcerer falls whilst flying and breaks all his + bones. Perhaps the author saw a picture of the Judgment with saints + on the cloud with Jesus, and the lost falling into the flames of + hell. + + 137 {~GREEK CAPITAL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH DIALYTIKA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~}. + + 138 Euseb. Hist. Eccl. lib. iii. c. 39. + + 139 _Ibid._ lib. v. c. 8. + + 140 Spicileg. Patrum, Tom. I. + + 141 Euseb. Hist. Eccl. vi. 25. + + 142 _Ibid._ iii. 24. + + 143 St. Hieron. De vir. illust., s.v. Matt. + + 144 _Ibid._ s.v. Jacobus. + + 145 _Ibid._ in Matt. xii. 13. + + 146 _Ibid._ Contra. Pelag. iii. 1. + + 147 {~GREEK CAPITAL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} ({~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}) {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}.--Haer. xxix. 9. + + 148 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}.--_Ibid._ + + 149 _Ibid._ xxx. 3. + + 150 {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 151 {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}. Origen calls it "The Gospel of the + Twelve Apostles," Homil. i. in Luc. St. Jerome the same, in his + Prooem. in Comment. sup. Matt. + + 152 Adv. Pelag. iii. 10. + + 153 {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. + + 154 "{~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} + {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}." And "{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~}," when speaking of these + Reminiscences, Dialog. cum Tryphon. 11. Just. Mart. Opera, ed. + Cologne, p. 227. + + 155 1 Apol. ii. + + 156 Justin Mart. Opp. ed. Cologne; 2 Apol. p. 64; Dialog. cum Tryph. p. + 301; _ibid._ p. 253; 2 Apol. p. 64; Dial. cum Tryph. p. 326; 2 Apol. + pp. 95, 96. + + 157 {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~} {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, or {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}.--Dialog. cum Tryph. pp. + 303, 315, 328, 330, 334, &c. + + 158 Matt. ii. 1. + + 159 {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}.--Dialog. cum. Tryph. pp. + 303, 304. + + 160 Dial. cum Tryph. p. 291. + + 161 Euseb. Hist. Eccl. iii. 25. + + 162 Adv. Pelag. iii. 1. + + 163 Comm. in Ezech. xxiv. 7. + + 164 "De versione Syriac testatur Sionita, quod ut semper in summ + veneratione et auctoritate habita erat apud omnes populos qui + Chaldaic sive Syriac utuntur lingu, sic public in omnibus eorum + ecclesiis antiquissimis, constitutis in Syri, Mesopotami, + Chaldae, Aegypto, et denique in universis Orientis partibus + dispersis ac disseminatis accepta ac lecta fuit."--Walton: London + Polyglott, 1657. + + 165 In Matt. iii. 17; Luke i. 71; John i. 3; Col. iii. 5. + + 166 It omits the 2nd and 3rd Epistles of St. John, the Epistle of Jude, + and the Apocalypse. + + 167 As in the food of the Baptist, in the narrative of the baptism, in + the mention of Zacharias, son of Barachias, in place of Zacharias, + son of Jehoiada, the instruction to Peter on fraternal forgiveness, + &c. It interprets the name Emmanuel. + + 168 Ignat. Ad. Smyrn. c. 3. + + 169 Catal. Script. Eccl. 15. + + 170 Clem. Alex. Strom. ii. 9. + + 171 Hom. xv. in Jerem. + + 172 Hist. Eccl. iii. 25. Some of those books of the New Testament now + regarded as Canonical were also then reckoned among the + Antilegomena. + + 173 {~GREEK CAPITAL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER RHO~}.--Origen: Hom. xv. in + Jerem., and in Johan. + + 174 {~GREEK CAPITAL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER RHO~}.--Origen: Hom. xv. in + Jerem., and in Johan. + + 175 "Modo tulit me mater mea Spiritus Sanctus in uno capillorum + meorum."--Hieron. in Mich. vii. 6. + + 176 Matt. iv. 1. + + 177 Acts viii. 39. + + 178 {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}.--Hippolyt. Refut. ix. 13, ed. + Dunker, p. 462. So also St. Epiphanius, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}.--Haeres. xix. 4, liii. 1. + + 179 Ap. Euseb. Hist. Eccles. vi. 38. + + 180 Haeres. xix. 1, xxx. 17. + + 181 Homilies, iii. 20-27. + + 182 In the "Refutation of Heresies" attributed by the Chevalier Bunsen + and others to St. Hippolytus, Helena is said in Simonian Gnosticism + to have been the "lost sheep" of the Gospels, the incarnation of the + world principle--found, recovered, redeemed, by Simon, the + incarnation of the divine male principle. + + 183 {~GREEK CAPITAL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + Clem. Alex. Stromata, i. 9. + + 184 Strom. lib. vii. This was exaggerated in the doctrine of the + Albigenses in the twelfth and thirteenth centuries. The "Perfects," + the ministers of the sect, "reconciled" the converted. But if one of + the Perfect sinned (_i.e._ ate meat or married), all whom he had + reconciled fell with him from grace, even those who were dead and in + heaven. + + 185 Dial. cum Tryph. 88. + + 186 "Sicut illud apostoli libenter audire: Omnia probate; quod bonum est + tenete; et Salvatoris verba dicentis: Esto probati + nummularii."--Epist. ad Minervium et Alexandrum. + + 187 Homil. ii. 51, iii. 50, xviii. 20. {~GREEK CAPITAL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}. + + 188 Recog. ii. 51. + + 189 Stromat. i. 28. + + 190 "Inter maxima ponitur crimina qui fratris sui spiritum + contristaverit." St. Hieron. Comm. in Ezech. xvi. 7. + + 191 "Nunquam lti sitis nisi cum fratrem vestrum videritis in + charitate." + + 192 "Si peccaverit frater tuus in verbo, et satis tibi fecerit, septies + in die suscipe eum. Dixit illi Simon discipulus ejus: Septies in + die? Respondit Dominus et dixit ei: Etiam ego dico tibi, usque + septuagies septies."--Adv. Pelag. i. 3. + + 193 Matt. xxvii. 16. + + 194 "Homo iste qui aridam habet manum in Evangelio quo utuntur Nazaraei + caementarius scribitur."--Hieron. Comm. in Matt. xii. 13. + + 195 "Homo iste ... scribitur istius modi auxilium precans, Caementarius + eram, manibus victum quaeritans; precor te, Jesu, ut mihi restituas + sanitatem, ne turpiter manducem cibos."--_Ibid._ + + 196 _Ibid._ xxvii. 16. + + 197 "Filius Magistri eorum interpretatus."--_Ibid._ + + 198 Hist. Eccl. iii. 39. + + 199 viii. 3-11. + + 200 He probably knew it through a translation. + + 201 Comm. in Matt. i. 6. + + 202 2 Chron. xxiv. 20. + + 203 "In Evangelis quo utuntur Nazareni, pro filio Barachiae, filium + Jojadae reperimus scriptum."--Hieron. in Matt. xxiii. 35. + + 204 Luke xvii. 3, 4. + + 205 "Dixit ad eum alter divitum: Magister, quid bonum faciens vivam? + Dixit ei: Homo, leges et prophetas fac. Respondit ad eum: Feci. + Dixit ei: Vade, vende omnia quae possides et divide pauperibus, et + veni, sequere me. Caepit autem dives scalpere caput suum et non + placuit ei. Et dixit ad eum Dominus: Quomodo dicis: Legem feci et + prophetas, quoniam scriptum est in lege: Dilige proximum tuum sicut + teipsum, et ecce multi fratres tui filii Abrahae amicti sunt + stercore, morientes prae fame, et domus tua plena est multis bonis + et non egreditur omnino aliquid ex ea ad eos. Et conversus dixit + Simoni discipulo suo sedenti apud se: Simon fili Joannae, facilius + eat camelum intrare per foramen acus quam divitem in regnum + coelorum."--Origen, Tract. viii. in Matt. xix. 19. The Greek text has + been lost. + + 206 It is found in the Talmud, Beracoth, fol. 55, _b_; Baba Metsia, fol. + 38, _b_; and it occurs in the Koran, Sura vii. 38. + + 207 Matt. iii. 13. + + 208 "In Evangelio juxta Hebraeos ... narrat historia: Ecce, mater Domini + et fratres ejus dicebant ei, Joannes Baptista baptizat in + remissionem peccatorum, eamus et baptizemur ab eo. Dixit autem eis; + quid peccavi, ut vadam et baptizer ab eo? Nisi forte hoc ipsum, quod + dixi, ignorantia est."--Cont. Pelag. iii. 2. + + 209 "Ad accipiendum Joannis baptisma paene invitum a Matre sua Maria + esse compulsum."--In a treatise on the re-baptism of heretics, + published by Rigault at the end of his edition of St. Cyprian. + + 210 "Factum est autem cum ascendisset Dominus de aqua, descendit fons + omnis Spiritus Sancti, et requievit super eum et dixit illi, Fili + mi, in omnibus prophetis expectabam te, ut venires et requiescerem + in te. Tu es enim requies mea, tu es filius meus primogenitus, qui + regnas in sempiternum."--In Mich. vii. 6. + + 211 St. Epiph. Haeres. xxx. 13. {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}, {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER ETA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}: {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}; {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}. {~GREEK CAPITAL LETTER OMICRON WITH PSILI AND VARIA~} {~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~}: {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~}? {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~} + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}: {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER OMICRON WITH PSILI AND VARIA~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}: {~GREEK CAPITAL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~}, {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}: {~GREEK CAPITAL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}. + + 212 I put them in apposition: + + _Justin._ {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH YPOGEGRAMMENI~}.--Dial. cum Tryph. 88. + + _Epiphan._ {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}.--Haeres. xxx. + 13. + + _Justin._ {~GREEK CAPITAL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}; {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}.--Dial. cum Tryph. + 88 and 103. + + _Epiphan._ {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}.--Haeres. xxx. 13. + + 213 Heb. i. 5, v. 5. + + 214 John i. 29-34. + + 215 "Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, + inventus est sermo peccati."--Contr. Pelag. iii. 2. + + 216 1 Cor. xv. 7. + + 217 "Evangelium ... secundum Hebraeos ... post resurrectionem Salvatoris + refert:--Dominus autem, cum dedisset sindonem servo sacerdotis, ivit + ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum + panem ab illa hora, qua biberat calicem Domini, donec videret eum + resurgentem a dormientibus.--Rursusque post paululum: Afferte, ait + Dominus, mensam et panem. Statimque additur:--Tulit panem et + benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: Frater mi, + comede panem tuum, quia resurrexit Filius hominis a + dormientibus."--Hieron. De viris illustribus, c. 2. + + 218 Euseb. H. E. lib. ii. c. 23. + + 219 Acts xxiii. 14. + + 220 Hist. Eccl. Francorum, i. 21. + + 221 The "History of the Apostles" purports to have been written by + Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was + translated into Greek, and thence, it was pretended, into Latin by + Julius Africanus. That it was rendered from Greek has been + questioned by critics. As we have it, it belongs to the ninth + century; but the publication of Syriac versions of the legends on + which the book of Abdias was founded, Syriac versions of the fourth + century, which were really translated from the Greek, show that some + Greek originals must have existed at an early age which are now + lost. + + 222 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}: {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}.--Ignat. Ep. ad Smyrn. c. 3. St. Jerome also: + "Et quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: + Ecce palpate me et videte quia non sum daemonium incorporale. Et + statim tetigerunt eum et crediderunt."--De Script. Eccl. 16. Eusebius + quotes the passage after Ignatius. Hist. Eccl. iii. 37. + + 223 Luke xxiv. 37-39. + + 224 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}: {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} + {~GREEK CAPITAL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}.--1 Apolog. 61. Oper. p. 94. + + 225 {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}.--John iii. 3. + + 226 "In Evangelio ... legimus non velum templi scissum, sed + superliminare templi mirae magnitudinis corruisse."--Epist. 120, Ad + Helibiam. + + 227 {~GREEK CAPITAL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}.--Epiphan. Haeres. xxx. 16. + + 228 Recog. i. 36. + + 229 Recog. i. 54. + + 230 Joseph. Antiq. xviii. 1, 5; Philo Judaeus. {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. See what has been said on this subject already, p. + 16. + + 231 Heb. x. 5. + + 232 ({~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}) {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~} ({~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}) {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}; + Epiph. Hers. xxx. 22. The words added to those in St. Luke are + placed in brackets; cf. Luke xxii. 15. + + 233 Epiphan. Haeres. xxx. 15. + + 234 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}, {~GREEK CAPITAL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. In Matt. xvii. 21. + + 235 Perhaps this passage was in the mind of St. Paul when he wrote of + himself, "To the weak became I as weak, that I might gain the weak." + 1 Cor. ix. 22. + + 236 {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + Clemens Alex. Stromatae, i. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}.--Origen, De Orat. 2 and 43. + + 237 Cont. Cels. vii. and De Orat. 53. + + 238 Acts xi. 35. It is also quoted as a saying of our Lord in the + Apostolic Constitutions, iv. 3. + + 239 Ep. 4. + + 240 {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON WITH DASIA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}.--Ep. 7. + + 241 {~GREEK CAPITAL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK KORONIS~}{~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} + {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~} + {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + 2 Ep. ad Corinth. 4. + + 242 {~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} + {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}? {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} + {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~}. {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + _Ibid._ 5. + + 243 {~GREEK CAPITAL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}: {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ALPHA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}.--_Ibid._ 8. + + 244 Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, iv. 30; 2 Tim. ii. 19. + + 245 {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}.--Just. Mart. in + Dialog. c. Trypho. {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}. Clem. Alex. Quis dives salv. 40. + + 246 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}.--Clem. Alex. Strom. + v. + + 247 {~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 248 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH DIALYTIKA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}, {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 249 {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}; and {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. + + 250 {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}. + + 251 {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}. + + 252 Iren. c. Haeres. v. 33. + + 253 Scarcely actual disciples and eye-witnesses. + + 254 Euseb. Hist. Eccl. iii. 39. + + 255 {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. + + 256 {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK KORONIS~} {~GREEK CAPITAL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. H. E. iii. 25, 27, 39; iv. 22. + + 257 {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}. + + 258 Aram. {~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER QOF~}{~HEBREW LETTER ALEF~}. + + 259 Aram. {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER ALEF~}. + + 260 Aram. {~HEBREW LETTER GIMEL~}{~HEBREW LETTER HE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER FINAL MEM~}. + + 261 Aram. {~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER FINAL NUN~}. + + 262 {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER ALPHA~}, Aram. {~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL TSADI~} or {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER FINAL TSADI~}. + + 263 vi. 7, {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}; v. 5, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}; v. 2, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} + {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}; v. 3, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}; v. 9, {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}; v. 12, {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}; v. + 39, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~}; vi. 25; x. 28, 39, {~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ETA WITH VARIA~}, for life; vi. 22, 23, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + and {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, sound and sick; vi. 11, {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, for general food; the + "birds of heaven," in vi. 25, &c. &c. + + 264 Targum, Gen. xxiv. 22, 47; Job xlii. 11; Exod. xxxii. 2; Judges + viii. 24; Prov. xi. 22, xxv. 12; Hos. ii. 13. + + 265 Euseb. Hist. Eccl. iii. 39. + + 266 {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, and {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} + {~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + + 267 {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}, and {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}. + + 268 {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}. + + 269 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}--. {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} ... {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER OMEGA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 270 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}. + + 271 Mark i. 20, "they left their father Zebedee in the ship _with the + day-labourers;_" i. 31, "_he took her by the hand_;" ii. 3, "a + paralytic _borne of four_;" 4, "they broke up the roof and let down + the bed;" iii. 10, "they pressed upon him to touch him;" iii. 20, + "they could not so much as eat bread;" iii. 32, "the multitude sat + about him;" iv. 36, "they took him _even as he was_," without his + going home first to get what was necessary; iv. 38, "_on a pillow_;" + v. 3-5, v. 25-34, vi. 40, the ranks, the hundreds, the green grass; + vi. 53-56, x. 17, there came one running, and kneeled to him; x. 50, + "casting away his robe;" xi. 4, "a colt tied by the door without in + a place where two ways met;" xi. 12-14, xi. 16, xiii. 1, the + disciples notice the _great stones_ of which the temple was built; + xiv. 3, 5, 8, xiv. 31, "he spoke yet more vehemently;" xiv. 51, 52, + 66, "he warmed himself at the fire;" xv. 21, "coming out of the + country;" xv. 40, 41, Salome named. + + 272 Mark i. 33, 45, ii. 2, 13, iii. 9, 20, 32, iv. 10, v. 21, 24, 31, + vi. 31, 55, viii. 34, xi. 18. + + 273 Mark i. 7, "he bowed himself;" iii. 5, "he looked round with anger;" + ix. 38, "he sat down;" x. 16, "he took them up in his arms, and laid + his hands on them;" x. 23, "Jesus looked round about;" xiv. 3, "she + broke the box;" xiv. 4, "they murmured;" xiv. 40, "they knew not + what to answer him;" xiv. 67, &c. + + 274 Compare Mark iv. 4 sq.; viii. 1 sq.; x. 42 sq.; xiii. 28 sq.; xiv. + 43 sq. &c. Matt. xiii 4 sq.; xv. 32 sq.; xx. 28 sq.; xxiv. 32 sq.; + xxvi. 47 sq. &c. + + 275 For more examples, see Scholten, Das lteste Evangelium, Elberfeld, + 1869, pp. 66-78. + + 276 Mark ix. 37-50 is another instance of difference of order of sayings + between him and St. Matthew. + + With Mark ix. 37 corresponds Matt. x. 40. + With Mark ix. 40 corresponds Matt. xii. 30. + With Mark ix. 41 corresponds Matt. x. 42. + With Mark ix. 42 corresponds Matt. xviii. 6. + With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8. + With Mark ix. 47 corresponds Matt. xvii. 9. + With Mark ix. 50 corresponds Matt. v. 13. + + 277 Col. iv. 16; 1 Thess. v. 27. + + 278 Col. iv. 16. + + 279 Apost. Const. viii. 5. + + 280 Luke ii. 19, 51. + + 281 Luke i. 66. + + 282 Acts xx. 16. + + 283 1 Cor. xvi. 8. + + 284 Epist. xxvii. ad Marcellam. + + 285 Apost. Const. viii. 33. + + 286 St. Luke, however, has much that was not available to the deutero- + Matthew, and St. Mark rigidly confined himself to the use of St. + Peter's recollections only. + + 287 St. Luke's Gospel contains Hebraisms, yet he was not a Jew (Col. iv. + 11, 14). This can only be accounted for by his using Aramaic texts + which he translated. From these the Acts of the Apostles are free. + + 288 Cf. Scholten: Das lteste Evangelium; Elberfeld, 1869. See also on + St. Matthew's and St. Mark's Gospels, Saunier: Ueber der Quellen des + Evang. Marc., Berlin, 1825; De Wette: Lehrb. d. Hist. Krit. Einleit. + in d. N.T., Berl. 1848; Baur: Der Ursprung der Synop. Evang., + Stuttg. 1843; Kstlin: Das Markus Evang., Leipz. 1850; Wilke: Der + Urevang., Dresd. 1838; Rville: Etudes sur l'Evang. selon St. Matt., + Leiden, 1862, &c. + + 289 Chron. Paschale, p. 6, ed. Ducange. {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} + {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}. + + 290 Homil. iii. 45. + + 291 Homil. ix. 9-12. + + 292 Homil. xix. 22. + + 293 Gal. iv. 10. + + 294 Homil. ii. 38, 50, 52. + + 295 Homil. xiii. 13-21. + + 296 Homil. xv. 9; see also 7. + + 297 Homil. xv. 7. + + 298 Homil. xii. 6. + + 299 Hist. Eccl. ii. 23. + + 300 Homil. xvi. 15. + + 301 Homil. xviii. 22. + + 302 Hilgenfeld: Die Clementinischen Recognitionen und Homilien; Jena, + 1848. Compare also Uhlhorn: Die Homilien und Recognitionen; + Gttingen, 1854; and Schliemann: Die Clementinen; Hamburg, 1844. + + 303 Merx, Bardesanes von Edessa, Halle, 1863, p. 113. That the + "Recognitions" have undergone interpolation at different times is + clear from Book iii., where chapters 2-12 are found in some copies, + but not in the best MSS. + + 304 Recog. i. 43, 50. + + 305 _Ibid._ i. 40. + + 306 Recog. i. 42. + + 307 _Ibid._ 45. + + 308 John i. 41. + + 309 Acts iv. 27. + + 310 Acts x. 34-38. + + 311 Recog. i. c. 48. + + 312 {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, Homil. iii. 26. + + 313 Recog. i. c. 57. + + 314 _Ibid._ ii. 30, also ii. 3. + + 315 Recog. i. c. 60. + + 316 Matt. xi. 9, 11. + + 317 Recog. i. c. 61, ii. c. 28. + + 318 _Ibid._ ii. 27, 29. + + 319 _Ibid._ ii. 22, 28. + + 320 _Ibid._ ii. 28, 32. + + 321 Matt. x. 34-36. + + 322 Recog. ii. 27; Matt. x. 25. + + 323 _Ibid._ 29. + + 324 Recog. ii. 30. + + 325 Matt. xxiii. 13. + + 326 Luke xi. 52. + + 327 Recog. ii. c. 46: "They must seek his kingdom and righteousness + which the Scribes and Pharisees, having received the key of + knowledge, have not shut in but shut out." The same Syro-Chaldaic + expression has been variously rendered in Greek by St. Matthew and + St. Luke. See Lightfoot: Horae Hebraicae in Luc. xi. 52. + + 328 Recog. ii. 31, 35. + + 329 _Ibid._ iii. 41, 37, 20. + + 330 _Ibid._ iii. i. + + 331 _Ibid._ vii. 37. + + 332 Recog. vi. 11. + + 333 _Ibid._ vi. 14. + + 334 _Ibid._ iv. 4. + + 335 _Ibid._ v. 9. + + 336 _Ibid._ v. 2. + + 337 _Ibid._ iii. 62. + + 338 _Ibid._ iv. 35. + + 339 _Ibid._ iii. 38. + + 340 _Ibid._ iii. 14. + + 341 _Ibid._ vi. 4. + + 342 _Ibid._ x. 45. + + 343 _Ibid._ v. 13, iii. 38. + + 344 Hom. iii. 57. + + 345 Luke vi. 36. + + 346 Matt. v. 44-46. + + 347 Recog. vi. 5. + + 348 {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. Hom. + xi. 20. In St. Luke it runs, {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}; {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}.--Luke xxiii. 34. + + 349 M. Nicolas: Etudes sur les Evangiles Apocryphes, pp. 72, 73. + + 350 Recog. vi. 9. + + 351 {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON WITH PSILI AND VARIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} (in another place + {~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}), {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} + {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}.--Homil. xi. 26. + + 352 Recognitions vi. 9: "For thus hath the true prophet testified to us + with an oath: Verily I say unto you," &c. The oath is, of course, + the {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~}. + + 353 Recog. v. 13; John viii. 34. + + 354 Rom. vi. 16. + + 355 Recog. v. 34; Rom. ii. 28. + + 356 Recog. iv. 34. The same in the Homilies, xi. 35. + + 357 {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + + 358 Hom. ii. 19. + + 359 _Ibid._ ii. 51. + + 360 _Ibid._ ii. 51, xviii. 20. + + 361 _Ibid._ ii. 53. + + 362 Homil. ii. 61. + + 363 _Ibid._ xix. 2. + + 364 _Ibid._ viii. 21. In the Hebrew {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~} rendered by the LXX. {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA~}. + The word in St. Matthew is {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 365 _Ibid._ xv. 5. + + 366 Homil. iii. 52. + + 367 John x. 9. + + 368 Homil. iii. 52; cf. John x. 16. + + 369 _Ibid._ iii. 57; Mark xii. 29. + + 370 HOMIL. ix. 27. + + {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}. + + JOHN. ix. 3. + + {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~}. + + 371 Homil. iii. 64; cf. Luke xii. 43, but also Matt. xxiv. 46. + + 372 _Ibid._ xi. 33; cf. Luke xi. 31, 32, but also Matt. xii. 42, 41. The + order in Matt. reversed. + + 373 Homil. xii. 31; cf. Matt. x. 29, 30; Luke xii. 6, 7. + + 374 Euseb. Hist. Eccl. vi. 12. + + 375 "Qui Jesum separant a Christo et impassibilem perseverasse Christum, + passum vero Jesum dicunt, id quod secundum Marcum est praeferunt + Evangelium."--Iren. adv. Haeres. iii. 2. The Greek is lost. + + 376 Matt. xii. 47, 48, xiii. 55; Mark iii. 32; Luke viii. 20; John vii. + 5. + + 377 Origen, Comment. in Matt. c. ix. + + 378 {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}; Epiphan. Haeres. lxii. 2; Evangelium + secundum gyptios; Origen, Hom. i. in luc.; Evangelium juxta + Aegyptios; Hieron. Prolog. in Comm. super Matth. + + 379 Schneckenburg, Ueber das Evangelium der Aegypter; Berne, 1834. + + 380 CLEMENT OF ALEXANDRIA. Stromat. iii. 12. + + {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMEGA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}, {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}; {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} + {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO WITH PSILI~}{~GREEK SMALL LETTER RHO WITH DASIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO WITH PSILI~}{~GREEK SMALL LETTER RHO WITH DASIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}. + + CLEMENT OF ROME. 2 Epist. c. 12. + + {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}? + {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}. + + 381 {~GREEK CAPITAL LETTER OMICRON WITH DASIA AND OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}.--Stromat. iii. 13. + + 382 Adv. Haeres. i. 11. + + 383 "Ad mentem vero tunica pellicea symbolice est pellis naturalis, id + est corpus nostrum. Deus enim intellectum condens primum, vocavit + illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex + necessitate corpus quoque facit, tunicam pelliceam, illud per + symbolum dicens. Oportebat enim ut intellectus et sensus velut + tunica cutis induerent corpus."--Philo: Quaest. et Solut. in Gen. i. + 53, trans. from the Armenian by J. B. Aucher; Venice, 1826. + + 384 Clem. Alex. Stromat. iii. 6. + + 385 _Ibid._ 9. + + 386 Clem. Alex. Stromat. iii. 9. + + 387 "Sensus, quae symbolice mulier est."--Philo: Quaest. et Solut. i. 52. + "Generatio ut sapientum fert sententia, corruptionis est + principium."--_Ibid._ 10. + + 388 Nicolas: tudes sur les Evangiles apocryphes, pp. 128-130. M. + Nicolas was the first to discover the intimate connection that + existed between the Gospel of the Egyptians and Philonian + philosophy. + + The relation in which Philo stood to Christian theology has not, as + yet, so far as I am aware, been thoroughly investigated. Dionysius + the Areopagite, the true father of Christian theosophy, derives his + ideas and terminology from Philo. Aquinas developed Dionysius, and + on the Summa of the Angel of the Schools Catholic theology has long + reposed. + + 389 Tert. De praescr. haeretica, c. 51. "Cerdon solum Lucae Evangelium, + nec tamen totum recipit." + + 390 For an account of the doctrines of Marcion, the authorities are, The + Apologies of Justin Martyr; Tertullian's treatise against Marcion, + i.-v.; Irenaeus against Heresies, i. 28; Epiphanius on Heresies, + xlii. 1-3; and a "Dialogus de recta in Deum fide," printed with + Origen's Works, in the edition of De la Rue, Paris, 1733, though not + earlier than the fourth century. + + 391 1 Cor. iv. 4. + + 392 Rom. v. 20. + + 393 Rom. vi. 5. + + 394 Rom. vii. 7. + + 395 Rom. viii. 2. + + 396 Rom. iii. 28. + + 397 Gal. iii. 23-25. + + 398 Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10. + + 399 Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii. + + 400 Epiphan. Haeres. xlii. 11. + + 401 Iren. adv. Haeres. iii. 11. + + 402 "Contraria quaeque sententiae emit, competentia autem sententiae + reservarit."--Tertul. adv. Marcion, iv. 6. + + 403 Epiphan. Haeres. xlvii. 9-12. + + 404 "Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis + affirmo adulteratum, Marcion meum. Quis inter nos + disceptabit?"--Tert. adv. Marcion, iv. 4. + + 405 Not St. John's Gospel; that is unique; a biography by an eye- + witness, not a composition of distinct notices. + + 406 2 Cor. ii. 17, and iv. 2. + + 407 Matt. v. 17, 18. + + 408 Luke xvi. 16. + + 409 Tert.: "Transeat coelum et terra citius quam unus apex verborum + Domini;" but Tertullian is not quoting directly, so that the words + may have been, and probably were, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, not {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}. + + 410 Euseb. Hist. Eccl. vi. 12; Theod. Fabul. haeret. ii. 2. + + 411 Epiphan. Ancor. 31. + + 412 Hieron. adv. Pelag. ii. + + 413 Hilar. De Trinit. x. + + 414 "Christus Jesus in evangelio tuo meus est." + + 415 See note 4 on p. 240. + + 416 As xix. 10 "Filius hominis venit, salvum facere quod perfit ... + elisa est sententia haereticorum negantium _carnis_ + salutem;--pollicebatur (Jesus) _totius_ hominis salutem." + + 417 Sch. 4. {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} for {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. Sch. 1, {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} for {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}. Sch. 26, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} for {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. Sch. 34, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} for {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, &c. + + 418 Marcion called his Gospel "The Gospel," as the only one he knew and + recognized, or "The Gospel of the Lord." + + 419 The division into chapters is, of course, arbitrary. + + 420 {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} (St. Luke, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}), {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~} (St. Luke, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}). + + 421 {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~} omitted. + + 422 St. Luke iv. 37 omitted here, and inserted after iv. 39. + + 423 Luke iv. 15 inserted here. + + 424 {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} omitted. + + 425 {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} omitted, and Luke iv. 17-20. + + 426 {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ETA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}. St. Luke has, {~GREEK CAPITAL LETTER ETA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMEGA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. + + 427 The rest of the verse (22) omitted. + + 428 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} omitted. + + 429 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~} after {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}. + + 430 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}. St. Luke has, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}. + + 431 {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}. + + 432 {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, &c. St. Luke has, + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, &c. + + 433 {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ETA~}. + + 434 In some of the most ancient codices of St. Luke, "which art in + heaven" is not found. {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}. + + 435 {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} instead of {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. + + 436 {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} omitted. + + 437 {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~}, for {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~}. + + 438 {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 439 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}. + + 440 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~} for {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. + + 441 {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. + + 442 Some codices of St. Luke have, {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}; others, {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 443 {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. + + 444 {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} omitted; the previous question, {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER CHI~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER KAPPA~}.{~GREEK SMALL LETTER TAU~}.{~GREEK SMALL LETTER LAMDA~}., made positive; and Luke iv. 27 inserted. + + 445 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}. + + 446 {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} inserted. + + 447 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} after {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} + {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, and {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} after {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + + 448 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} omitted. Possibly the whole verse was omitted. + + 449 {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, instead of {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. Volckmar thinks + that in v. 19, "of Nazareth" was omitted, but neither St. Epiphanius + nor Tertullian say so. + + 450 Tert. adv. Marcion, iv. 2. "Marcion evangelio scilicet suo nullum + adscribit nomen." + + 451 {~GREEK CAPITAL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}. + + 452 Rom. i. 16, xv. 19, 29; 1 Cor. ix. 12, 18; 2 Cor. iv. 4, ix. 13; + Gal. i. 7. + + 453 Rom. i. 9. + + 454 Rom. i. 1, xv. 16; 1 Thess. ii. 2, 9; 1 Tim. i. 11. + + 455 Volckmar: Das Evangelium Marcions; Leipzig, 1852, p. 54. + + 456 Luke ii. 19, 51. + + 457 Luke i. 66. + + 458 John xix. 26. + + 459 This was some time prior to the composition of St. John's Gospel. + The first two chapters of St. Luke's Gospel were written apparently + by the same hand which wrote the rest. Similarities, identity of + expression, almost prove this. Compare i. 10 and ii. 13 with viii. + 37, ix. 37, xxiii. 1; also i. 10 with xiv. 17, xxii. 14; i. 20 with + xxii. 27, and i. 20 with xii. 3, xix. 44; i. 22 with xxiv. 23; i. 44 + with vii. 1, ix. 44; also i. 45 with x. 23, xi. 27, 28; also i. 48 + with ix. 38; i. 66 with ix. 44; i. 80 with ix. 51; ii. 6 with iv. 2; + ii. 9 with xxiv. 4; ii. 10 with v. 10; ii. 14 with xix. 18; ii. 20 + with xix. 37; ii. 25 with xxiii. 50; ii. 26. with ix. 20. + + 460 The descent of the Holy Ghost in bodily shape explains why in iv. 1 + he is said to have been full of the Holy Ghost. I suspect the + narrative of the unction occurred here. This was removed to cut off + occasion to Docetic error, and the gap was clumsily filled with an + useless genealogy. + + 461 {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} for {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} omitted. + + 462 Tertul. adv. Marcion, iv. c. 25, "ut doctor de ea vita videatur + consuluisse quae in lege promittitur longaeva." + + 463 {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}.--Epiph. Schol. 40; Tertul. c. 30. + + 464 Luke xiii. 25-30. + + 465 Matt. vii. 13. + + 466 Hist. of the Christian Religion, tr. Bohn, ii. p. 131. + + 467 {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}: {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}: {~GREEK SMALL LETTER OMICRON WITH DASIA AND VARIA~} {~GREEK SMALL LETTER OMEGA WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, Sch. 47. + + 468 Baur calls it an "ungeschickte Zusatz." + + 469 The Gospel is printed in Thilo's Codex Apocryph. Novi Testamenti, + Lips. 1832, T.I. pp. 401-486. For critical examinations of it see + Ritschl: Das Evangelium Marcions und das Kanonische Ev. Lucas, + Tbingen, 1846. Baur: Kritische Untersuchungen ber die Kanonischen + Evangelien, Tbingen, 1847, p. 393 sq. Gratz: Krit. Untersuchungen + ber Marcions Evangelium, Tbing. 1818. Volckmar: Das Evangelium + Marcions, Leipz. 1852. Nicolas: Etudes sur les Evangiles Apocryphes, + Paris, 1866, pp. 147-160. + + 470 Luke iv. 18. + + 471 Luke iv. 28; compare vi. 13 with Matt. x. and Luke x. 1-16, vii. + 36-50, x. 38-42, xvii. 7-10, xvii. 11-19, x. 30-37, xv. 11-32; Luke + xiii. 25-30, compared with Matt. vii. 13; Luke vii. 50, viii. 48, + xviii. 42, &c. + + 472 He died about A.D. 160. + + 473 Clem. Alex. Strom. vi. + + 474 Epiphan. Haeres. xxx. 3-7. + + 475 Strom. iv. + + 476 Tertul. De Prscrip. 49. + + 477 Tertul. De Praescrip. 38. + + 478 Iren. Adv. Haeres. i. 20. + + 479 _Ibid._ iii. 11. + + 480 "Suum praeter haec nostra."--Tertull. de Praescrip. 49. + + 481 Epiphan. Haeres. xxxiv. 1; Iren. Haer. i. 9. + + 482 Iren. i. 26. + + 483 Wright: Syriac Apocrypha, Lond. 1865, pp. 8-10. + + 484 Tischendorf: Codex Apocr. N. T.; Evang. Thom. i. c. 6, 14. + + 485 _Ibid._ ii. c. 7; Latin Evang. Thom. iii. c. 6, 12. + + 486 Pseud. Matt. c. 31. + + 487 Epiph. Hres. xxvi. 3. + + 488 The second passage and its meaning are: {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}; {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND VARIA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER RHO WITH DASIA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. + {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER IOTA WITH DIALYTIKA AND OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} + {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}.--Epiph. Haeres. xxvi. 5. + + 489 Epiphan. Haeres. xxvi. 2. He says, moreover: {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER RHO WITH DASIA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}. + + 490 Iren. Haeres. i. 35. + + 491 Nicolas: Etudes sur les Evangiles Apocryphes, p. 168. + + 492 Baur: Die Christliche Gnosis, p. 193. + + 493 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}.--Haeres. xxvi. 5. + + 494 Euseb. Hist. Eccl. ii. 1. + + 495 Acts viii. 5, 13, 27-39, xxi. 8. + + 496 Acts xxi. 8. + + 497 Epiphan. Haeres. xxvi. 13. + + 498 Jalkut Rubeni, fol. 107. See my "Legends of Old Testament + Characters," II. pp. 108, 109. + + 499 2 Cor. xii. 2. + + 500 The cuneiform text in Lenormant, Textes cuneiformes indits, No. 30. + The translation in Lenormant: Les premires civilizations, 1. pp. + 87-89. + + 501 Clem. Alex. Stromata, i. f. 304; iii. f. 438; vii. f. 722. + + 502 Rom. vii. 17. + + 503 Iren. Haeres. i. 25. + + 504 Compare Rom. iii. 20. Epiphanes died at the age of seventeen. + Epiphan. Haeres. xxxii. 3. + + 505 Epiphan. xxxii. 4. + + 506 Clem. Strom. iii. fol. 526. + + 507 It is instructive to mark how the enunciation of the same principles + led to the same results after the lapse of twelve centuries. The + proclamation of free grace, emancipation from the Law, justification + by faith only, in the sixteenth century quickened into being + heresies which had lain dead through long ages. Bishop Barlow, the + Anglican Reformer, and one of the compilers of our Prayer-book, thus + describes the results of the enunciation of these doctrines in + Germany and Switzerland, results of which he was an eye-witness: + "There be some which hold opinion that all devils and damned souls + shall be saved at the day of doom. Some of them persuade themselves + that _the serpent which deceived Eve was Christ_. Some of them grant + to every man and woman two souls. Some affirm lechery to be no sin, + and that one may use another man's wife without offence. Some take + upon them to be soothsayers and prophets of wonderful things to + come, and have prophesied the day of judgment to be at hand, some + within three months, some within one month, some within six days. + Some of them, both men and women, at their congregations for a + mystery show themselves naked, affirming that they be in the state + of innocence. Also, some hold that no man ought to be punished or + suffer execution for any crime or trespass, be it ever so horrible" + (A Dyalogue describing the orygynall ground of these Lutheran + faccyons, 1531). We are in presence once more of Marcosians, + Ophites, Carpocratians. Had these sects lingered on through twelve + centuries? Possibly only; but it is clear that the dissemination of + the same doctrines caused the production of these obscene sects by + inevitable logical necessity, whether an historical filiation be + established or not. + + 508 Matt. xvi. 21, 22; Mark vii. 31. + + 509 Ideas reproduce themselves singularly. There is an essay by De + Quincy advocating the same view of the character and purpose of + Judas. + + 510 Epiphan. Haeres. xxxviii. 1. + + 511 Iren. Adv. Haeres. i. 31. + + 512 Etudes, p. 176. + + 513 Epiphan. Haeres. xxxviii. 2. + + 514 2 Cor. xii. 4. + + 515 Reprinted in the Journal of Sacred Literature and Biblical Record, + p. 372. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK LOST AND HOSTILE GOSPELS*** + + + +CREDITS + + +May 8, 2014 + + Project Gutenberg TEI edition 1 + Produced by David King, and the Online Distributed + Proofreading Team at <http://www.pgdp.net/>. + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 45620-8.txt or 45620-8.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/4/5/6/2/45620/ + + +Updated editions will replace the previous one -- the old editions will be +renamed. + +Creating the works from print editions not protected by U.S. copyright law +means that no one owns a United States copyright in these works, so the +Foundation (and you!) can copy and distribute it in the United States +without permission and without paying copyright royalties. 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You may copy it, give it away or re-use + it under the terms of the Project Gutenberg License <a href= + "#pglicense" class="tei tei-ref">included with this eBook</a> or + online at <a href="http://www.gutenberg.org/license" class= + "tei tei-xref">http://www.gutenberg.org/license</a>. If you are + not located in the United States, you'll have to check the laws + of the country where you are located before using this ebook.</p> + </div> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +Title: Lost and Hostile Gospels + +Author: Sabine Baring-Gould + +Release Date: May 8, 2014 [Ebook #45620] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK LOST AND HOSTILE GOSPELS*** +</pre> + </div> + </div> + + <div class="tei tei-div" style= + "margin-top: 5.00em; margin-bottom: 5.00em"></div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 5.00em; margin-bottom: 5.00em"> + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.73em"><span style= + "font-size: 173%">The Lost and Hostile Gospels</span></p> + + <p class="tei tei-p" style= + "margin-bottom: 1.20em; text-align: center"><span style= + "font-size: 120%">An Essay</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">On the Toledoth Jeschu, and the Petrine and Pauline + Gospels of the First Three Centuries of Which Fragments + Remain.</span></p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.20em"><span style= + "font-size: 120%">By</span></p> + + <p class="tei tei-p" style= + "margin-bottom: 1.44em; text-align: center"><span style= + "font-size: 144%">Rev. S. Baring-Gould, M.A.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Author of + <span class="tei tei-q">“The Origin and Development of Religious + Belief,”</span> <span class="tei tei-q">“Legendary Lives of the Old + Testament Characters.”</span> Etc.</p> + + <p class="tei tei-p" style= + "margin-bottom: 1.00em; text-align: center">Williams and Norgate</p> + + <p class="tei tei-p" style= + "margin-bottom: 1.00em; text-align: center">London, Edinburgh</p> + + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em">1874</p> + </div> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 5.00em; margin-bottom: 5.00em"> + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Contents</span></h1> + + <ul class="tei tei-index tei-index-toc"> + <li><a href="#toc1">Preface.</a></li> + + <li><a href="#toc3">Part I. The Jewish Anti-Gospels.</a></li> + + <li style="margin-left: 2em"><a href="#toc5">I. The Silence Of + Josephus.</a></li> + + <li style="margin-left: 2em"><a href="#toc7">II. The Cause Of The + Silence Of Josephus.</a></li> + + <li style="margin-left: 2em"><a href="#toc9">III. The Jew Of + Celsus.</a></li> + + <li style="margin-left: 2em"><a href="#toc11">IV. The + Talmud.</a></li> + + <li style="margin-left: 2em"><a href="#toc13">V. The + Counter-Gospels.</a></li> + + <li style="margin-left: 2em"><a href="#toc15">VI. The First + Toledoth Jeschu.</a></li> + + <li style="margin-left: 2em"><a href="#toc17">VII. The Second + Toledoth Jeschu.</a></li> + + <li><a href="#toc19">Part II. The Lost Petrine Gospels.</a></li> + + <li style="margin-left: 2em"><a href="#toc21">I. The Gospel Of The + Hebrews.</a></li> + + <li style="margin-left: 4em"><a href="#toc23">1. The Fragments + extant.</a></li> + + <li style="margin-left: 4em"><a href="#toc25">2. Doubtful + Fragments.</a></li> + + <li style="margin-left: 4em"><a href="#toc27">3. The Origin of the + Gospel of the Hebrews.</a></li> + + <li style="margin-left: 2em"><a href="#toc29">II. The Clementine + Gospel.</a></li> + + <li style="margin-left: 2em"><a href="#toc31">III. The Gospel Of + St. Peter.</a></li> + + <li style="margin-left: 2em"><a href="#toc33">IV. The Gospel Of The + Egyptians.</a></li> + + <li><a href="#toc35">Part III. The Lost Pauline Gospels.</a></li> + + <li style="margin-left: 2em"><a href="#toc37">I. The Gospel Of The + Lord.</a></li> + + <li style="margin-left: 2em"><a href="#toc39">II. The Gospel Of + Truth.</a></li> + + <li style="margin-left: 2em"><a href="#toc41">III. The Gospel Of + Eve.</a></li> + + <li style="margin-left: 2em"><a href="#toc43">IV. The Gospel Of + Perfection.</a></li> + + <li style="margin-left: 2em"><a href="#toc45">V. The Gospel Of St. + Philip.</a></li> + + <li style="margin-left: 2em"><a href="#toc47">VI. The Gospel Of + Judas.</a></li> + + <li><a href="#toc49">Footnotes</a></li> + </ul> + </div> + </div> + + <div class="tei tei-body" style= + "margin-top: 6.00em; margin-bottom: 6.00em"> + <div class="tei tei-div" style= + "margin-top: 5.00em; margin-bottom: 5.00em"> + <p class="tei tei-p" style= + "text-align: center; margin-bottom: 1.00em"></p> + + <div class="tei tei-figure" style="width: 40%; text-align: center"> + <a href="images/cover.jpg"><img src="images/cover.jpg" alt= + "Cover Art" /></a> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">[Transcriber's + Note: The above cover image was produced by the submitter at + Distributed Proofreaders, and is being placed into the public + domain.]</p> + </div><span class="tei tei-pb" id="pagev">[pg v]</span><a name="Pgv" + id="Pgv" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc1" id="toc1"></a> <a name="pdf2" id="pdf2"></a> + + <h1 class="tei tei-head" style= + "margin-top: 3.46em; margin-bottom: 3.46em; text-align: left"> + <span style="font-size: 173%">Preface.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is advisable, + if not necessary, for me, by way of preface, to explain certain + topics treated of in this book, which do not come under its title, + and which, at first thought, may be taken to have but a remote + connection with the ostensible subject of this treatise. These + are:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. The outbreak of + Antinomianism which disfigured and distressed primitive + Christianity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. The opposition + of the Nazarene Church to St. Paul.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. The structure + and composition of the Synoptical Gospels.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The consideration + of these curious and important topics has forced its way into these + pages; for the first two throw great light on the history of those + Gospels which have disappeared, and which it is not possible to + reconstruct without a knowledge of the religious parties to which + they belonged. And these parties were determined by the fundamental + question of Law or No-law, as represented by the Petrine and + ultra-Pauline Christians. And the third of these topics necessarily + bound up with the consideration of the structure and origin of the + Lost Gospels, as the reader will see if he <span class="tei tei-pb" + id="pagevi">[pg vi]</span><a name="Pgvi" id="Pgvi" class= + "tei tei-anchor"></a> cares to follow me in the critical examination + of their extant fragments.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Upon each of these + points a few preliminary words will not, I hope, come amiss, and may + prevent misunderstanding.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. The history of + the Church, as the history of nations, is not to be read with + prejudiced eyes, with penknife in hand to erase facts which fight + against foregone conclusions.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">English Churchmen + have long gazed with love on the Primitive Church as the ideal of + Christian perfection, the Eden wherein the first fathers of their + faith walked blameless before God, and passionless towards each + other. To doubt, to dissipate in any way this pleasant dream, may + shock and pain certain gentle spirits. Alas! the fruit of the tree of + γνῶσις, if it opens the eyes, saddens also and shames the heart.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">History, whether + sacred or profane, hides her teaching from those who study her + through coloured glasses. She only reveals truth to those who look + through the cold clear medium of passionless inquiry, who seek the + Truth without determining first the masquerade in which alone they + will receive it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It exhibits a + strange, a sad want of faith in Truth thus to constrain history to + turn out facts according to order, to squeeze it through the sieve of + prejudice. And what indeed is Truth in history but the voice of God + instructing the world through the vices, follies, errors of the + past?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A calm, patient + spirit of inquiry is an attitude of the modern mind alone. To this + mind History has made strange disclosures which she kept locked up + through former ages. <span class="tei tei-pb" id="pagevii">[pg + vii]</span><a name="Pgvii" id="Pgvii" class="tei tei-anchor"></a> The + world of Nature lay before the men of the past, but they could not, + would not read it, save from left to right, or right to left, as + their prejudices ran. The wise and learned had to cast aside their + formulae, and sit meekly at the feet of Nature, as little children, + before they learned her laws. Nor will History submit to hectoring. + Only now is she unfolding the hidden truth in her ancient + scrolls.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is too late to + go back to conclusions of an uncritical age, though it was that of + our fathers; the time for denying the facts revealed by careful + criticism is passed away as truly as is the time for explaining the + shadows in the moon by the story of the Sabbath-breaker and his + faggot of sticks.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And criticism has + put a lens to our eyes, and disclosed to us on the shining, remote + face of primitive Christianity rents and craters undreamt of in our + old simplicity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That there was, in + the breast of the new-born Church, an element of antinomianism, not + latent, but in virulent activity, is a fact as capable of + demonstration as any conclusion in a science which is not exact.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the apostolic + canonical writings we see the beginning of the trouble; the texture + of the Gospels is tinged by it; the Epistles of Paul on one side, of + Jude and Peter on the other, show it in energetic operation; + ecclesiastical history reveals it in full flagrance a century + later.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Whence came the + spark? what material ignited? These are questions that must be + answered. We cannot point to the blaze in the sub-apostolic age, and + protest that it was an instantaneous combustion, with no smouldering + train leading up to it,—to the rank crop of weeds, and argue that + they <span class="tei tei-pb" id="pageviii">[pg viii]</span><a name= + "Pgviii" id="Pgviii" class="tei tei-anchor"></a> sprang from no seed. + We shall have to look up the stream to the fountains whence the flood + was poured.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The existence of + antinomianism in the Churches of Greece and Asia Minor, synchronizing + with their foundation, transpires from the Epistles of St. Paul. It + was an open sore in the life-time of the Twelve; it was a sorrow + weighing daily on the great soul of the Apostle of the Gentiles. It + called forth the indignant thunder of Jude and Peter, and the awful + denunciations in the charges to the Seven Churches.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The apocryphal + literature of the sub-apostolic period carries on the sad story. + Under St. John's presiding care, the gross scandals which defiled + Gentile Christianity were purged out, and antinomian Christianity + deserted Asia Minor for Alexandria. There it made head again, as + revealed to us by the controversialists of the third century. And + there it disappeared for a while.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Yet the disease + was never eradicated. Its poison still lurked in the veins of the + Church, and again and again throughout the Middle Ages heretics + emerged fitfully, true successors of Nicolas, Cerdo, Marcion and + Valentine, shaking off the trammels of the moral law, and seeking + justification through mystic exaltation or spiritual emotion. The + Papacy trod down these ugly heretics with ruthless heel. But at the + Reformation, when the restraint was removed, the disease broke forth + in a multitude of obscene sects spotting the fair face of + Protestantism.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nor has the virus + exhausted itself. Its baleful workings, if indistinct, are still + present and threatening.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But how comes it + that Christianity has thus its dark <span class="tei tei-pb" id= + "pageix">[pg ix]</span><a name="Pgix" id="Pgix" class= + "tei tei-anchor"></a> shadow constantly haunting it? The cause is to + be sought in the constitution of man. Man, moving in his little + orbit, has ever a face turned away from the earth and all that is + material, looking out into infinity,—a dark, unknown side, about + whose complexion we may speculate, but which we can never map. It is + a face which must ever remain mysterious, and ever radiate into + mystery. As the eye and ear are bundles of nerves through which the + inner man goes out into, and receives impressions from, the material + world, so is the soul a marvellous tissue of fibres through which man + is placed <span class="tei tei-foreign"><span style= + "font-style: italic">en rapport</span></span> with the spiritual + world, God and infinity. It is the existence of this face, these + fibres—take which simile you like—which has constituted mystics in + every age all over the world: Schamans in frozen Siberia, Fakirs in + burning India, absorbed Buddhists, ecstatic Saints, Essenes, Witches, + Anchorites, Swedenborgians, modern Spiritualists.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Man, double-faced + by nature, is placed by Revelation under a sharp, precise external + rule, controlling his actions and his thoughts.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To this rule + spirit and body are summoned to do homage. But the spirit has an + inherent tendency towards the unlimited, by virtue of its nature, + which places it on the confines of the infinite. Consequently it is + never easy under a rule which is imposed on it conjointly with the + body; it strains after emancipation, strives to assert its + independence of what is external, and to establish its claim to obey + only the movements in the spiritual world. It throbs sympathetically + with the auroral flashes in that realm of mystery, like the flake of + gold-leaf in the magnetometer.</p><span class="tei tei-pb" id= + "pagex">[pg x]</span><a name="Pgx" id="Pgx" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To be bound to the + body, subjected to its laws, is degrading; to be unbounded, + unconditioned, is its aspiration and supreme felicity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the incessant + effort of the spirit is to establish its law in the inner world of + feeling, and remove it from the material world without.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Moreover, inasmuch + as the spirit melts into the infinite, cut off from it by no + sharply-defined line, it is disposed to regard itself as a part of + God, a creek of the great Ocean of Divinity, and to suppose that all + its emotions are the pulsations of the tide in the all-embracing + Spirit. It loses the consciousness of its individuality; it deifies + itself.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A Suffee fable + representing God and the human soul illustrates this well. + <span class="tei tei-q">“One knocked at the Beloved's door, and a + voice from within cried, <span class="tei tei-q">‘Who is + there?’</span> Then the soul answered, <span class="tei tei-q">‘It is + I.’</span> And the voice of God said, <span class="tei tei-q">‘This + house will not hold me and thee.’</span> So the door remained shut. + Then the soul went away into a wilderness, and after long fasting and + prayer it returned, and knocked once again at the door. And again the + voice demanded <span class="tei tei-q">‘Who is there?’</span> Then he + said, <span class="tei tei-q">‘It is <span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Thou</span></span>,’</span> and at once + the door opened to him.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the mystic + always regards his unregulated wishes as divine revelations, his + random impulses as heavenly inspirations. He has no law but his own + will; and therefore, in mysticism, there, is no curb against the + grossest licence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The existence of + that evil which, knowing the constitution of man, we should expect to + find prevalent in mysticism, the experience of all ages has shown + following, dogging its steps <span class="tei tei-pb" id="pagexi">[pg + xi]</span><a name="Pgxi" id="Pgxi" class="tei tei-anchor"></a> + inevitably. So slight is the film that separates religious from + sensual passion, that uncontrolled spiritual fervour roars readily + into a blaze of licentiousness.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is this which + makes revivalism of every description so dangerous. It is a two-edged + weapon that cuts the hand which holds it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Yet the spiritual, + religious element in man is that which is most beautiful and pure, + when passionless. It is like those placid tarns, crystal clear and + icy cold, in Auvergne and the Eifel, which lie in the sleeping vents + of old volcanoes. We love to linger by them, yet never with security, + for we know that a throb, a shock, may at any moment convert them + into boiling geysirs or raging craters.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">So well is this + fact known in the Roman Church, that a mystic is inexorably shut up + in a convent, or cast out as a heretic.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The more spiritual + a religion is, the more apt it is to lurch and let in a rush of + immorality; for its tendency is to substitute an internal for the + external law, and the internal impulse is too often a hidden jog from + the carnal appetite. In a highly spiritual religion, a written + revelation is supplemented or superseded by one which is within.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This was eminently + the case with the Anabaptists of the sixteenth century. When plied + with texts by the Lutheran divines, they coldly answered that they + walked not after the letter, but after the spirit; that to those who + are in Christ Jesus, there is an inner illumination directing their + conduct, before which that which is without grew pale and waned. The + horrible <span class="tei tei-pb" id="pagexii">[pg + xii]</span><a name="Pgxii" id="Pgxii" class="tei tei-anchor"></a> + licence into which this internal light plunged them is matter of + history.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">One lesson history + enforces inexorably—that there lies a danger to morals in placing + reliance on the spirit as an independent guide.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The spirit has its + proper function and its true security; its function, the perception + of the infinite, the divine; its security, the observance of the + marriage-tie which binds it to the body.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">God has joined + body and spirit in sacred wedlock, and subjected both to a revealed + external law; in the maintenance of this union, and submission to + this law, man's safety lies. The spirit supreme, the body a + bond-maid, is no marriage; it is a concubinage, bringing with it a + train of attendant evils.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Man stands, so to + speak, at the bisection of two circles, the material and the + spiritual, in each of which he has a part, and to the centres of each + of which he feels a gravitation. Absorption in either realm is fatal + to the well-being of the entire man.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And this leads us + to the consideration of the marvellous aptitude to human nature of + the Incarnation, welding together into indissoluble union spirit and + matter, the infinite and the finite. The religion which flows from + that source cannot dissociate soul from body. Its law is the marriage + of that which is spiritual to that which is material; the soul cannot + shake off the responsibilities of the body; everything spiritual is + clothed, and every material object is a sacrament conveying a ray of + divinity.</p><span class="tei tei-pb" id="pagexiii">[pg + xiii]</span><a name="Pgxiii" id="Pgxiii" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There can be no + evasion, no abrasion and rupture of the tie by either party, without + lesion of the chain which binds to the Incarnation; and it is a fact + worthy of note, that mysticism has always a tendency to obscure this + fundamental dogma, and that the immoral sects of ancient times and of + the present day hang loosely by, or openly deny, this great + verity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Paul had a + natural bias towards mysticism. His trances and revelations betoken a + nature branching out into the spiritual realm; and throughout his + letters we see the inevitable consequence—a struggle to displace the + centre of obedience, to transfer it from without and enthrone it + within, to make the internal revelation the governing principle of + action, in the room of submission to an external law.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But, like St. + Theresa, who never relinquished her common sense whilst yielding up + her spirit to the most incoherent raptures; like Mohammad, who, + however he might soar in ecstasy above the moon, never lost sight of + the principles which would ensure a very material success; like + Ignatius Loyola, who, in the midst of fantastic visions, elaborated a + system of government full of the maturest judgment,—so St. Paul never + surrendered himself unconditionally to the promptings of his spirit. + Like the angel of the Apocalypse, if he stood with one foot in the + vague sea, he kept the other on the solid land.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That thorn in the + flesh, whose presence he deplored, kept him from forgetting the body + and its obligations; the moral disorders breaking out wherever he + preached his gospel, warned him in time not to relax too far the + restraint imposed <span class="tei tei-pb" id="pagexiv">[pg + xiv]</span><a name="Pgxiv" id="Pgxiv" class="tei tei-anchor"></a> by + the law without. As the revolt of the Anabaptists checked Luther, so + did the excesses of the Gentile Christians arrest Paul. Both saw and + obeyed the warning finger of Providence signalling a retreat.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Divinely inspired + St. Paul was. But inspiration never obscures and obliterates human + characteristics. It directs and utilizes them for its own purpose, + leaving free margin beyond that purpose for the exercise of + individual proclivities uncontrolled.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Paul's natural + tendency is unmistakable; and we may see evidence of divine guidance + in the fact of his having refused to give the rein to his natural + propensities, and of being prepared to turn all his energies to the + repairing of those dykes against the ocean which in a moment of + impatience he had set his hand to tear down.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As Socrates was by + nature prone to become the most vicious of men, so was Paul naturally + disposed to become the most dangerous of heresiarchs. But the moral + sense of Socrates mastered his passions and converted him into a + philosopher; and the guiding spirit of God made of Paul the mystic an + apostle of righteousness.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Christianity, as + the religion of the Incarnation, has its external form and its + internal spirit, and it is impossible to dissociate one from the + other without peril. Mere formalism and naked spirituality are alike + and equally pernicious. Formalism, the resolution of religion into + ceremonial acts only, void of spirit, is like the octopus, lacing its + thousand filaments about the soul and drawing it into the abyss; and + mysticism, pure spirituality, like the magnet mountain in Sinbad's + <span class="tei tei-pb" id="pagexv">[pg xv]</span><a name="Pgxv" id= + "Pgxv" class="tei tei-anchor"></a> voyage, draws the nails out of the + vessel—the rivets of moral law—and the Christian character goes to + pieces.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The history of the + Church is the history of her leaning first towards one side, then + towards the other, of advance amid perpetual recoils from either + peril.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. The alarm + caused in Jerusalem amidst the elder apostles and the Nazarene Church + at the immorality which disfigured Pauline Christianity, was not the + only cause of the mistrust wherewith they viewed him and his + teaching. Other causes existed which I have not touched on in my + text, lest I should distract attention from the main points of my + argument, but they are deserving of notice here.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And the first of + these was the intense prejudice which existed among the Jews of + Palestine against Greek modes of thought, manners, culture, even + against the Greek language.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The second was the + jealousy with which the Palestinian Jews regarded the Alexandrine + Jews, their mode of interpreting Scripture, and their system of + theology.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Paul, an + accomplished Greek scholar, brought up at Tarsus amidst Hellenistic + Jews, adopted the theology and exegesis in vogue at Alexandria, and + on both these accounts excited the suspicion and dislike of the + national party at Jerusalem. The Nazarenes were imbued with the + prejudices they had acquired in their childhood, in the midst of + which they had grown up, and they could not but regard Paul with + alarm when he turned without disguise to the Greeks, and introduced + into the Church the theological system and scriptural interpretations + of a Jewish community they had always regarded as of questionable + orthodoxy.</p><span class="tei tei-pb" id="pagexvi">[pg + xvi]</span><a name="Pgxvi" id="Pgxvi" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">First let us + consider the causes which contributed to the creation of the + prejudice against the Hellenizers. Judaea had served as the + battle-field of the Greek kings of Egypt and Syria. Whether Judaea + fell under the dominion of Syria or Egypt it mattered not; Ptolemies + and Seleucides alike were intolerable oppressors. But it was + especially the latter who excited to its last exasperation the + fanaticism of the Jews, and called forth in their breasts an + ineffaceable antipathy towards everything that was Greek.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The temple was + pillaged by them, the sanctuary was violated, the high-priesthood + degraded. Antiochus Epiphanes entertained the audacious design of + completely overthrowing the religion of the Jews, of forcibly + Hellenizing them. For this purpose he forbade the celebration of the + Sabbaths and feasts, drenched the sanctuary with blood to pollute it, + the sacrifices were not permitted, circumcision was made illegal. The + sufferings of the Jews, driven into deserts and remote hiding-places + in the mountains, are described in the first book of the + Maccabees.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Yet there was a + party disposed to acquiesce in this attempt at changing the whole + current of their nation's life, ready to undo the work of Ezra, break + with their past, and fling themselves into the tide of Greek + civilization and philosophic thought. These men set up a gymnasium in + Jerusalem, Graecised their names, openly scoffed at the Law, ignored + the Sabbath, and neglected circumcision.<a id="noteref_1" name= + "noteref_1" href="#note_1"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">1</span></span></a> At the + head of this party stood the high-priests Jason and Menelaus. The + author <span class="tei tei-pb" id="pagexvii">[pg + xvii]</span><a name="Pgxvii" id="Pgxvii" class="tei tei-anchor"></a> + of the first book of the Maccabees styles these conformists to the + state policy, <span class="tei tei-q">“evil men, seducing many to + despise the Law.”</span> Josephus designates them as <span class= + "tei tei-q">“wicked”</span> and <span class= + "tei tei-q">“impious.”</span><a id="noteref_2" name="noteref_2" href= + "#note_2"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">2</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The memory of the + miseries endured in the persecution of Antiochus did not fade out of + the Jewish mind, neither did the party disappear which was disposed + to symbolize with Greek culture, and was opposed to Jewish prejudice. + Nor did the abhorrence in which it was held lose its intensity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From the date of + the Antiochian persecution, the names of <span class= + "tei tei-q">“Greek”</span> or <span class="tei tei-q">“friend of the + Greeks”</span> were used as synonymous with <span class= + "tei tei-q">“traitor”</span> and <span class= + "tei tei-q">“apostate.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Seventy years + before Christ, whilst Hyrcanus was besieging Aristobulus in + Jerusalem, the besiegers furnished the besieged daily with lambs for + the sacrifice. An old Jew, belonging to the anti-national party, + warned Hyrcanus that as long as the city was supplied with animals + for the altar, so long it would hold out. On the morrow, in place of + a lamb, a pig was flung over the walls. The earth shuddered at the + impiety, and the heads of the synagogue solemnly cursed from + thenceforth whosoever of their nation should for the future teach the + Greek tongue to his sons.<a id="noteref_3" name="noteref_3" href= + "#note_3"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">3</span></span></a> Whether + this incident be true or not, it proves that a century after + Antiochus Epiphanes the Jews entertained a hatred of that Greek + culture which they regarded as a source of incredulity and + impiety.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The son of Duma + asked his uncle Israel if, after having <span class="tei tei-pb" id= + "pagexviii">[pg xviii]</span><a name="Pgxviii" id="Pgxviii" class= + "tei tei-anchor"></a> learned the whole Law, he might not study the + philosophy of the Greeks. <span class="tei tei-q">“ <span class= + "tei tei-q">‘The Book of the Law shall not depart out of thy mouth; + but thou shalt meditate therein day and night.’</span> These are the + words of God”</span> (Josh. i. 8), said the old man; <span class= + "tei tei-q">“find me an hour which is neither day nor night, and in + that study your Greek philosophy.”</span><a id="noteref_4" name= + "noteref_4" href="#note_4"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">4</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Gamaliel, the + teacher of St. Paul, was well versed in Greek literature; that this + caused uneasiness in his day is probable; and indeed the Gemara + labours to explain the fact of his knowledge of Greek, and apologizes + for it.<a id="noteref_5" name="noteref_5" href="#note_5"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">5</span></span></a> + Consequently Saul, the disciple of Gamaliel, also a Greek scholar, + would be likely to incur the same suspicion, as one leaning away from + strict Judaism towards Gentile culture.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Jews of + Palestine viewed the Alexandrine Jews with dislike, and mistrusted + the translation into Greek of their sacred books. They said it was a + day of sin and blasphemy when the version of the Septuagint was made, + equal only in wickedness to that on which their fathers had made the + golden calf.<a id="noteref_6" name="noteref_6" href= + "#note_6"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">6</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + loudly-proclaimed intention of Paul to turn to the Gentiles, his + attitude of hostility towards the Law, the abrogation of the Sabbath + and substitution for it of the Lord's-day, his denunciation of + circumcision, his abandonment of his Jewish name for a Gentile one, + led to his being identified by the Jews of Palestine with the + abhorred Hellenistic party; and the Nazarene Christians shared to the + full in the national prejudices.</p><span class="tei tei-pb" id= + "pagexix">[pg xix]</span><a name="Pgxix" id="Pgxix" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Jews, at the + time of the first spread of Christianity, were dispersed over the + whole world; and in Greece and Asia Minor occupied a quarter, and + exercised influence, in every town. The Seleucides had given the + right of citizenship to these Asiatic Jews, and had extended to them + some sort of protection. The close association of these Jews with + Greeks necessarily led to the adoption of some of their ideas. Since + Ezra, the dominant principle of the Palestinian and Babylonish rabbis + had been to create a <span class="tei tei-q">“hedge of the + Law,”</span> to constitute of the legal prescriptions a net lacing + those over whom it was cast with minute yet tough fibres, stifling + spontaneity. Whilst rabbinism was narrowing the Jewish horizon, Greek + philosophy was widening man's range of vision. The tendencies of + Jewish theology and Greek philosophy were radically opposed. The + Alexandrine Jews never submitted to be involved in the meshes of + rabbinism. They produced a school of thinkers, of whom Aristobulus + was the first known exponent, and Philo the last expression, which + sought to combine Mosaism with Platonism, to explain the Pentateuch + as the foundation of a philosophic system closely related to the + highest and best theories of the Greeks.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Holy Land, + routine, the uniform repetition of prescribed forms, the absence of + all alien currents of thought, tended insensibly to transform + religion into formalism, and to identify it with the ceremonies which + are its exterior manifestation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Egypt, on the + other hand, the Alexandrine Jews, ambitious to give to the Greeks an + exalted idea of their religion, strove to bring into prominence its + great doctrines of the <span class="tei tei-pb" id="pagexx">[pg + xx]</span><a name="Pgxx" id="Pgxx" class="tei tei-anchor"></a> Unity + of the Godhead, of Creation, and Providence. All secondary points + were allegorized or slurred over. As Palestinian rabbinism became + essentially ceremonial, Alexandrine Judaism became essentially + spiritual. The streams of life and thought in these members of the + same race were diametrically opposed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Jews settled + in Asia Minor, subjected to the same influences, actuated by the same + motives, as the Egyptian Jews, looked to Alexandria rather than to + Jerusalem or Babylon for guidance, and were consequently involved in + the same jealous dislike which fell on the Jews of Egypt.<a id= + "noteref_7" name="noteref_7" href="#note_7"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">7</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There can be no + doubt that St. Paul was acquainted with, and influenced by, the views + of the Alexandrine school. That he had read some of Philo's works is + more than probable. How much he drew from the writings of Aristobulus + the Peripatetic cannot be told, as none of the books of that learned + but eclectic Jew have been preserved.<a id="noteref_8" name= + "noteref_8" href="#note_8"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">8</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In more than one + point Paul departs from the traditional methods of the Palestinian + rabbis, to adopt those of the Alexandrines. The Jews of Palestine did + not admit the allegorical interpretation of Scripture. Paul, on two + occasions, follows the Hellenistic mode of allegorizing the sacred + text. On one of these occasions he uses an allegory of Philo, while + slightly varying its application.<a id="noteref_9" name="noteref_9" + href="#note_9"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">9</span></span></a></p><span class="tei tei-pb" + id="pagexxi">[pg xxi]</span><a name="Pgxxi" id="Pgxxi" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Palestinian + Jews knew of no seven orders of angels; the classification of the + celestial hierarchy was adopted by Paul<a id="noteref_10" name= + "noteref_10" href="#note_10"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">10</span></span></a> from + Philo and his school. The identification of idols with demons<a id= + "noteref_11" name="noteref_11" href="#note_11"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">11</span></span></a> was also + distinctively Alexandrine.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But what is far + more remarkable is to find in Philo, born between thirty and forty + years before Christ, the key to most of Paul's theology,—the + doctrines of the all-sufficiency of faith, of the worthlessness of + good works, of the imputation of righteousness, of grace, mediation, + atonement.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But in Philo, + these doctrines drift purposeless. Paul took them and applied them to + Christ, and at once they fell into their ranks and places. What was + in suspension in Philo, crystallized in Paul. What the Baptist was to + the Judaean Jews, that Philo was to the Hellenistic Jews; his + thoughts, his theories, were—</p> + + <div class="block tei tei-quote" style= + "margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-top: 0.90em; margin-bottom: 0.90em"> + <div class="tei tei-l" style= + "margin-left: 9.00em; text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">In the + flecker'd dawning</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">The glitterance of Christ.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_12" name= + "noteref_12" href="#note_12"><span class="tei tei-noteref" + style="text-align: left"><span style= + "font-size: 60%; vertical-align: super">12</span></span></a> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Fathers, + perplexed at finding Pauline words, expressions, ideas, in the + writings of Philo, and unwilling to admit that Paul had derived them + from Philo, invented a myth that the Alexandrine Jew came to Rome and + was there converted to the Christian faith. Chronology and a critical + examination of the writings of the Jewish Plato have burst that + bubble.<a id="noteref_13" name="noteref_13" href= + "#note_13"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">13</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The fact that Paul + was deeply saturated with the philosophy of the Alexandrine Jews has + given rise also to two <span class="tei tei-pb" id="pagexxii">[pg + xxii]</span><a name="Pgxxii" id="Pgxxii" class="tei tei-anchor"></a> + obstinate Christian legends,—that Dionysius the Areopagite, author of + the Celestial Hierarchy, the Divine Names, &c., was the disciple + of St. Paul, and that Seneca the philosopher was also his convert and + pupil. Dionysius took Philo's system of the universe and emanations + from the Godhead and Christianized them. The influence of Philo on + the system of Dionysius <span lang="fr" class="tei tei-foreign" + xml:lang="fr"><span style="font-style: italic">saute aux + yeux</span></span>, as the French would say. And Dionysius protests, + again and again, in his writings that he learned his doctrine from + St. Paul.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From a very early + age, the Fathers insisted on Seneca having been a convert of St. + Paul; they pointed out the striking analogies in their writings, the + similarity in their thoughts. How was this explicable unless one had + been the pupil of the other? But Seneca, we know, lived some time in + Alexandria with his uncle, Severus, prefect of Egypt; and at that + time the young Roman, there can be little question, became acquainted + with the writings of Philo.<a id="noteref_14" name="noteref_14" href= + "#note_14"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">14</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus St. Paul, by + adopting the mode of Biblical interpretation of a rival school to + that dominant in Judaea, by absorbing its philosophy, applying it to + the person of Christ and the moral governance of the Church, by + associating with Asiatic Jews, known to be infected with Greek + philosophic heresies, and by his open invocation to the Gentiles to + come into and share in all the plenitude of the privileges of the + gospel, incurred the suspicion, distrust, dislike of the believers in + Jerusalem, who had grown up in the midst of national prejudices which + Paul shocked.</p><span class="tei tei-pb" id="pagexxiii">[pg + xxiii]</span><a name="Pgxxiii" id="Pgxxiii" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. It has been + argued with much plausibility, that because certain of the primitive + Fathers were unacquainted with the four Gospels now accounted + Canonical, that therefore those Gospels are compositions subsequent + to their date, and that therefore also their authority as testimonies + to the acts and sayings of Jesus is sensibly weakened, if not wholly + overthrown. It is true that there were certain Fathers of the first + two centuries who were unacquainted with our Gospels, but the above + conclusions drawn from this fact are unsound.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This treatise + will, I hope, establish the fact that at the close of the first + century almost every Church had its own Gospel, with which alone it + was acquainted. But it does not follow that these Gospels were not as + trustworthy, as genuine records, as the four which we now alone + recognize.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is possible, + from what has been preserved of some of these lost Gospels, to form + an estimate of their scope and character. We find that they bore a + very close resemblance to the extant Synoptical Gospels, though they + were by no means identical with them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We find that they + contained most of what exists in our three first Evangels, in exactly + the same words; but that some were fuller, others less complete, than + the accepted Synoptics.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If we discover + whole paragraphs absolutely identical in the Gospels of Matthew, + Mark, Luke, of the Hebrews, of the Clementines, of the Lord, it goes + far to prove that all the Evangelists drew upon a common fund. And if + we see that, though using the same material, they arranged it + differently, <span class="tei tei-pb" id="pagexxiv">[pg + xxiv]</span><a name="Pgxxiv" id="Pgxxiv" class="tei tei-anchor"></a> + we are forced to the conclusion that this material they incorporated + in their biographies existed in <span class= + "tei tei-foreign"><span style= + "font-style: italic">anecdota</span></span>, not in a consecutive + narrative.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some, at least, of + the Gospels were in existence at the close of the first century; but + the documents of which they were composed were then old and + accepted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And though it is + indisputable that in the second century the Four had not acquired + that supremacy which brought about the disappearance of the other + Gospels, and were therefore not quoted by the Fathers in preference + to them, it is also certain that all the material out of which both + the extant and the lost Synoptics were composed was then in + existence, and was received in the Church as true and canonical.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Admitting fully + the force of modern Biblical criticism, I cannot admit all its most + sweeping conclusions, for they are often, I think, more sweeping than + just.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The material out + of which all the Synoptical Gospels, extant or, lost, were composed, + was in existence and in circulation in the Churches in the first + century. That material is—the sayings of Christ on various occasions, + and the incidents in his life. These sayings and doings of the Lord, + I see no reason to doubt, were written down from the mouths of + apostles and eye-witnesses, in order that the teaching and example of + Christ might be read to believers in every Church during the + celebration of the Eucharist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The early Church + followed with remarkable fidelity the customs of the Essenes, so + faithfully that, as I have shown, Josephus mistook the Nazarenes for + members of the Essene <span class="tei tei-pb" id="pagexxv">[pg + xxv]</span><a name="Pgxxv" id="Pgxxv" class="tei tei-anchor"></a> + sect; and in the third century Eusebius was convinced that the + Therapeutae, their Egyptian counterparts, were actually primitive + Christians.<a id="noteref_15" name="noteref_15" href= + "#note_15"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">15</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Essenes + assembled on the Sabbath for a solemn feast, in white robes, and, + with faces turned to the East, sang antiphonal hymns, broke bread and + drank together of the cup of love. During this solemn celebration the + president read portions from the sacred Scriptures, and the + exhortations of the elders. At the Christian Eucharist the ceremonial + <span class="tei tei-pb" id="pagexxvi">[pg xxvi]</span><a name= + "Pgxxvi" id="Pgxxvi" class="tei tei-anchor"></a> was identical;<a id= + "noteref_16" name="noteref_16" href="#note_16"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">16</span></span></a> Pliny's + description of a Christian assembly might be a paragraph from + Josephus or Philo describing an Essene or Therapeutic celebration. In + place of the record of the wanderings of the Israelites and the wars + of their kings being read at their conventions, the president read + the journeys of the Lord, his discourses and miracles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">No sooner was a + Church founded by an apostle than there rose a demand for this sort + of instruction, and it was supplied by the jottings-down of + reminiscences of the Lord and his teaching, orally given by those who + had companied with him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus there sprang + into existence an abundant crop of memorials of the Lord, surrounded + by every possible guarantee of their truth. And these fragmentary + records passed from one Church to another. The pious zeal of an + Antiochian community furnished with the memorials of Peter would + borrow of Jerusalem the memorials of James and Matthew. One of the + traditions of John found its way into the Hebrew Gospel—that of the + visit of Nicodemus; but it never came into the possession of the + compiler of the first Gospel or of St. Luke.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">After a while, + each Church set to work to string the <span class= + "tei tei-foreign"><span style= + "font-style: italic">anecdota</span></span> it possessed into a + consecutive story, and thus the Synoptical Gospels came into + being.</p><span class="tei tei-pb" id="pagexxvii">[pg + xxvii]</span><a name="Pgxxvii" id="Pgxxvii" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Of these, some + were more complete than others, some were composed of more unique + material than the others.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The second Gospel, + if we may trust Papias, and I see no reason for doubting his + testimony, is the composition of Mark, the disciple of St. Peter, and + consists exclusively of the recollections of St. Peter. This Gospel + was not co-ordinated probably till late, till long after the + disjointed memorabilia were in circulation. It first circulated in + Egypt; but in at least one of the Petrine Churches—that of + Rhossus—the recollections of St. Peter had already been arranged in a + consecutive memoir, and, in A.D. 190, Serapion, Bishop of Antioch, + found the Church of Rhossus holding exclusively to this book as a + Gospel of traditional authority, received from the prince of the + apostles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of St. + Matthew, on the other hand, is a diatessaron composed of four + independent collections of memorabilia. Its groundwork is a book by + Matthew the apostle, a collection of the discourses of the Lord. + Whether Matthew wrote also a collection of the acts of the Lord, or + contributed disconnected anecdotes of the Lord to Churches of his + founding, and these were woven in with his work on the Lord's + discourses, is possible, but is conjectural only.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But what is clear + is, that into the first Gospel was incorporated much, not all, of the + material used by Mark for the construction of his Gospel, + <span class="tei tei-hi"><span style= + "font-style: italic">viz.</span></span> the recollections of St. + Peter. That the first evangelist did not merely amplify the Mark + Gospel appears from his arranging the order of his anecdotes + differently; that he did use the same <span class= + "tei tei-q">“anecdota”</span> is <span class="tei tei-pb" id= + "pagexxviii">[pg xxviii]</span><a name="Pgxxviii" id="Pgxxviii" + class="tei tei-anchor"></a> evidenced by the fact of his using them + often word for word.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of the + Hebrews and the Gospel quoted in the Clementines were composed in + precisely the same manner, and of the same materials, but not of all + the same.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the Gospel of + St. Matthew, as it stands, was the composition of that apostle, + cannot be seriously maintained; yet its authority as a record of + facts, not as a record of their chronological sequence, remains + undisturbed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of St. + Luke went, apparently, through two editions. After the issue of his + original Gospel, which, there is reason to believe, is that adopted + by Marcion, fresh material came into his hands, and he revised and + amplified his book.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That this second + edition was not the product of another hand, is shown by the fact + that characteristic expressions found in the original text occur also + in the additions.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Pauline + character of the Luke Gospel has been frequently commented on. It is + curious to observe how much more pronounced this was in the first + edition. The third Gospel underwent revision under the influence of + the same wave of feeling which moved Luke to write the Christian + Odyssey, the Acts, nominally of the Apostles, really of St. Paul. + With the imprisonment of Paul the tide turned, and a reconciliatory + movement set strongly in. Into this the Apostle of Love threw + himself, and he succeeded in directing it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Apostolic + Church was a well-spring tumultuously <span class="tei tei-pb" id= + "pagexxix">[pg xxix]</span><a name="Pgxxix" id="Pgxxix" class= + "tei tei-anchor"></a> gushing forth its superabundance of living + waters; there was a clashing of jets, a conflict of ripples; but + directly St. John gave to it its definite organization, the flood + rushed out between these banks, obedient to a common impulse, the + clashing forces produced a resultant, the conflicting ripples blended + into rhythmic waves, and the brook became a river, and the river + became a sea.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The lost Gospels + are no mere literary curiosity, the examination of them no barren + study. They furnish us with most precious information on the manner + in which all the Gospels were compiled; they enable us in several + instances to determine the correct reading in our canonical Matthew + and Luke; they even supply us with particulars to fill lacunae which + exist, or have been made, in our Synoptics.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The poor stuff + that has passed current too long among us as Biblical criticism is + altogether unworthy of English scholars and theologians. The great + shafts that have been driven into Christian antiquity, the mines that + have been opened by the patient labours of German students, have not + received sufficient attention at our hands. If some of our + commentators timorously venture to their mouths, it is only to shrink + back again scared at the gnomes their imagination pictures as + haunting those recesses, or at the abysses down which they may be + precipitated, that they suppose lie open in those passages.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This spirit is + neither courageous nor honest. God's truth is helped by no man's + ignorance.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It may be that we + are dazzled, bewildered by the light and <span class="tei tei-pb" id= + "pagexxx">[pg xxx]</span><a name="Pgxxx" id="Pgxxx" class= + "tei tei-anchor"></a> rush of new ideas exploding around us on every + side; but, for all that, a cellar is no safe retreat. The vault will + crumble in and bury us.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The new lights + that break in on us are not always the lanterns of burglars.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span class="tei tei-hi"><span style= + "font-variant: small-caps">S. Baring-Gould</span></span><span style= + "font-variant: small-caps">.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">East Mersea, + Colchester</span></span>,<br /> + <span class="tei tei-hi"><span style="font-style: italic">November + 2nd, 1874</span></span>.</p> + </div><span class="tei tei-pb" id="page001">[pg 001]</span><a name= + "Pg001" id="Pg001" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 5.00em; margin-bottom: 5.00em"> + <a name="toc3" id="toc3"></a> <a name="pdf4" id="pdf4"></a> + + <h1 class="tei tei-head" style= + "margin-bottom: 3.46em; margin-top: 3.46em; text-align: left"> + <span style="font-size: 173%">Part I. The Jewish + Anti-Gospels.</span></h1> + + <div class="tei tei-div" style= + "margin-top: 4.00em; margin-bottom: 4.00em"> + <a name="toc5" id="toc5"></a> <a name="pdf6" id="pdf6"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em"> + <span style="font-size: 144%">I. The Silence Of + Josephus.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is somewhat + remarkable that no contemporary, or even early, account of the life + of our Lord exists, except from the pens of Christian writers.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That we have + none by Roman or Greek writers is not, perhaps, to be wondered at; + but it is singular that neither Philo, Josephus, nor Justus of + Tiberias, should have ever alluded to Christ or to primitive + Christianity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The cause of + this silence we shall presently investigate. Its existence we must + first prove.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Philo was born + at Alexandria about twenty years before Christ. In the year A.D. + 40, he was sent by the Alexandrine Jews on a mission to Caligula, + to entreat the Emperor not to put in force his order that his + statue should be erected in the Temple of Jerusalem and in all the + synagogues of the Jews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Philo was a + Pharisee. He travelled in Palestine, and speaks of the Essenes he + saw there; but he says not a <span class="tei tei-pb" id= + "page002">[pg 002]</span><a name="Pg002" id="Pg002" class= + "tei tei-anchor"></a> word about Jesus Christ or his followers. It + is possible that he may have heard of the new sect, but he probably + concluded it was but insignificant, and consisted merely of the + disciples, poor and ignorant, of a Galilean Rabbi, whose doctrines + he, perhaps, did not stay to inquire into, and supposed that they + did not differ fundamentally from the traditional teaching of the + rabbis of his day.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Flavius Josephus + was born A.D. 37—consequently only four years after the death of + our Lord—at Jerusalem. Till the age of twenty-nine, he lived in + Jerusalem, and had, therefore, plenty of opportunity of learning + about Christ and early Christianity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In A.D. 67, + Josephus became governor of Galilee, on the occasion of the Jewish + insurrection against the Roman domination. After the fall of + Jerusalem he passed into the service of Titus, went to Rome, where + he rose to honour in the household of Vespasian and of Titus, A.D. + 81. The year of his death is not known. He was alive in A.D. 93, + for his biography is carried down to that date.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Josephus wrote + at Rome his <span class="tei tei-q">“History of the Jewish + War,”</span> in seven books, in his own Aramaic language. This he + finished in the year A.D. 75, and then translated it into Greek. On + the completion of this work he wrote his <span class= + "tei tei-q">“Jewish Antiquities,”</span> a history of the Jews in + twenty books, from the beginning of the world to the twelfth year + of the reign of Nero, A.D. 66. He completed this work in the year + A.D. 93, concluding it with a biography of himself. He also wrote a + book against Apion on the antiquity of the Jewish people. A book in + praise of the Maccabees has been attributed to him, but without + justice. In the first of these works, the larger of the two, the + <span class="tei tei-q">“History of the Jewish War,”</span> he + treats of the very period when our Lord lived, and in it he + <span class="tei tei-pb" id="page003">[pg 003]</span><a name= + "Pg003" id="Pg003" class="tei tei-anchor"></a> makes no mention of + him. But in the shorter work, the <span class="tei tei-q">“Jewish + Antiquities,”</span> in which he goes over briefly the same period + of time treated of at length in the other work, we find this + passage:</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">At this time lived Jesus, a wise man [if indeed he + ought to be called a man]; for he performed wonderful works [he was + a teacher of men who received the truth with gladness]; and he drew + to him many Jews, and also many Greeks. [This was the Christ.] But + when Pilate, at the instigation of our chiefs, had condemned him to + crucifixion, they who had at first loved him did not cease; [for he + appeared to them on the third day again alive; for the divine + prophets had foretold this, together with many other wonderful + things concerning him], and even to this time the community of + Christians, called after him, continues to + exist.</span><span style="font-size: 90%">”</span></span><a id= + "noteref_17" name="noteref_17" href="#note_17"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">17</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That this + passage is spurious has been almost universally acknowledged. One + may be, perhaps, accused of killing dead birds, if one again + examines and discredits the passage; but as the silence of Josephus + on the subject which we are treating is a point on which it will be + necessary to insist, we cannot omit as brief a discussion as + possible of this celebrated passage.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The passage is + first quoted by Eusebius (fl. A.D. 315) in two places,<a id= + "noteref_18" name="noteref_18" href="#note_18"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">18</span></span></a> but it + was unknown to Justin Martyr (fl. A.D. 140), Clement of Alexandria + (fl. A.D. 192), <span class="tei tei-pb" id="page004">[pg + 004]</span><a name="Pg004" id="Pg004" class="tei tei-anchor"></a> + Tertullian (fl. A.D. 193), and Origen (fl. A.D. 230). Such a + testimony would certainly have been produced by Justin in his + Apology, or in his Controversy with Trypho the Jew, had it existed + in the copies of Josephus at his time. The silence of Origen is + still more significant. Celsus in his book against Christianity + introduces a Jew. Origen attacks the arguments of Celsus and his + Jew. He could not have failed to quote the words of Josephus, whose + writings he knew, had the passage existed in the genuine + text.<a id="noteref_19" name="noteref_19" href= + "#note_19"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">19</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again, the + paragraph interrupts the chain of ideas in the original text. + Before this passage comes an account of how Pilate, seeing there + was a want of pure drinking water in Jerusalem, conducted a stream + into the city from a spring 200 stadia distant, and ordered that + the cost should be defrayed out of the treasury of the Temple. This + occasioned a riot. Pilate disguised Roman soldiers as Jews, with + swords under their cloaks, and sent them among the rabble, with + orders to arrest the ringleaders.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This was done. + The Jews finding themselves set upon by other Jews, fell into + confusion; one Jew attacked another, and the whole company of + rioters melted away. <span class="tei tei-q">“And in this + manner,”</span> says Josephus, <span class="tei tei-q">“was this + insurrection suppressed.”</span> Then follows the paragraph about + Jesus, beginning, <span class="tei tei-q">“At this time lived + Jesus, a wise man, if indeed one ought to call him a man,”</span> + &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And the passage + is immediately followed by, <span class="tei tei-q">“About this + time another misfortune threw the Jews into disturbance; and in + Rome an event happened in the temple of Isis which produced great + scandal.”</span> And then he tells an indelicate story of religious + deception which need not be repeated here. The misfortune + <span class="tei tei-pb" id="page005">[pg 005]</span><a name= + "Pg005" id="Pg005" class="tei tei-anchor"></a> which befel the Jews + was, as he afterwards relates, that Tiberius drove them out of + Rome. The reason of this was, he says, that a noble Roman lady who + had become a proselyte had sent gold and purple to the temple at + Jerusalem. But this reason is not sufficient. It is clear from what + precedes—a story of sacerdotal fraud—that there was some connection + between the incidents in the mind of Josephus. Probably the Jews + had been guilty of religious deceptions in Rome, and had made a + business of performing cures and expelling demons, with talismans + and incantations, and for this had obtained rich payment.<a id= + "noteref_20" name="noteref_20" href="#note_20"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">20</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From the + connection that exists between the passage about the <span class= + "tei tei-q">“other misfortune that befel the Jews”</span> and the + former one about the riot suppressed by Pilate, it appears evident + that the whole of the paragraph concerning our Lord is an + interpolation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That Josephus + could not have written the passage as it stands, is clear enough, + for only a Christian would speak of Jesus in the terms employed. + Josephus was a Pharisee and a Jewish priest; he shows in all his + writings that he believes in Judaism.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It has been + suggested that Josephus may have written about Christ as in the + passage quoted, but that the portions within brackets are the + interpolations of a Christian copyist. But when these portions + within brackets are removed, the passage loses all its interest, + and is a dry statement utterly unlike the sort of notice Josephus + would have been likely to insert. He gives colour to his + narratives, his incidents are always sketched <span class= + "tei tei-pb" id="page006">[pg 006]</span><a name="Pg006" id="Pg006" + class="tei tei-anchor"></a> with vigour; this account would be + meagre beside those of the riot of the Jews and the rascality of + the priests of Isis. Josephus asserts, moreover, that in his time + there were four sects among the Jews—the Pharisees, the Sadducees, + the Essenes, and the sect of Judas of Gamala. He gives tolerably + copious particulars about these sects and their teachings, but of + the Christian sect he says not a word. Had he wished to write about + it, he would have given full details, likely to interest his + readers, and not have dismissed the subject in a couple of + lines.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was perhaps + felt by the early Christians that the silence of Josephus—so famous + an historian, and a Jew—on the life, miracles and death of the + Founder of Christianity, was extremely inconvenient; the fact could + not fail to be noticed by their adversaries. Some Christian + transcriber may have argued, Either Josephus knew nothing of the + miracles performed by Christ,—in which case he is a weighty + testimony against them,—or he must have heard of Jesus, but not + have deemed his acts, as they were related to him, of sufficient + importance to find a place in his History. Arguing thus, the + copyist took the opportunity of rectifying the omission, written + from the standpoint of a Pharisee, and therefore designating the + Lord as merely a wise man.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But there is + another explanation of this interpolation, which will hardly seem + credible to the reader at this stage of the examination, viz. that + it was inserted by a Pharisee after the destruction of Jerusalem; + and this is the explanation I am inclined to adopt. At that time + there was a mutual tendency to sink their differences, and unite, + in the Nazarene Church and the Jews. The cause of this will be + given further on; sufficient for our purpose that such a tendency + did exist. Both Jew and Nazarene were involved in the same exile, + crushed by <span class="tei tei-pb" id="page007">[pg + 007]</span><a name="Pg007" id="Pg007" class="tei tei-anchor"></a> + the same blow, united in the same antipathies. The Pharisees were + disposed to regret the part they had taken in putting Jesus to + death, and to acknowledge that he had been a good and great Rabbi. + The Jewish Nazarenes, on their side, made no exalted claims for the + Lord as being the incarnate Son of God, and later even, as we learn + from the Clementine Homilies, refused to admit his divinity. The + question dividing the Nazarene from the Jew gradually became one of + whether Christ was to be recognized as a prophet or not; and the + Pharisees, or some of them at least, were disposed to allow as much + as this.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was under + this conciliatory feeling that I think it probable the + interpolation was made, at first by a Jew, but afterwards it was + amplified by a Christian. I think this probable, from the fact of + its not being the only interpolation of the sort effected. Suidas + has an article on the name <span class="tei tei-q">“Jesus,”</span> + in which he tells us that Josephus mentions him, and says that he + sacrificed with the priests in the temple. He quoted from an + interpolated copy of Josephus, and this interpolation could not + have been made by either a Gentile or a Nazarene Christian: not by + a Gentile, for such a statement would have been pointless, + purposeless to him; and it could not have been made by a Nazarene, + for the Nazarenes, as will presently be shown, were strongly + opposed to the sacrificial system in the temple. The interpolation + must therefore have been made by a Jew, and by a Jew with a + conciliatory purpose.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is curious to + note the use made of the interpolation now found in the text. + Eusebius, after quoting it, says, <span class="tei tei-q">“When + such testimony as this is transmitted to us by an historian who + sprang from the Hebrews themselves, respecting John the Baptist and + the Saviour, what subterfuge <span class="tei tei-pb" id= + "page008">[pg 008]</span><a name="Pg008" id="Pg008" class= + "tei tei-anchor"></a> can be left them to prevent them from being + covered with confusion?”</span><a id="noteref_21" name="noteref_21" + href="#note_21"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">21</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is one + other mention of Christ in the <span class= + "tei tei-q">“Antiquities”</span> (lib. xx. c. 9):</p> + + <div class="block tei tei-quote" style= + "margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Ananus, the younger, of whom I have related that + he had obtained the office of high-priest, was of a rash and daring + character; he belonged to the sect of the Sadducees, which, as I + have already remarked, exhibited especial severity in the discharge + of justice. Being of such a character, Ananus thought the time when + Festus was dead, and Albinus was yet upon the road, a fit + opportunity for calling a council of judges, and for bringing + before them James, the brother of him who is called Christ, and + some others: he accused them as transgressors of the law, and had + them stoned to death. But the most moderate men of the city, who + also were reckoned most learned in the law, were offended at this + proceeding. They therefore sent privately to the king (Agrippa + II.), entreating him to send orders to Ananus not to attempt such a + thing again, for he had no right to do it. And some went to meet + Albinus, then coming from Alexandria, and put him in mind that + Ananus was not justified, without his consent, in assembling a + court of justice. Albinus, approving what they said, angrily wrote + to Ananus, and threatened him with punishment; and king Agrippa + took from him his office of high-priest, and gave it to Jesus, the + son of Donnæus.</span><span style= + "font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This passage is + also open to objection.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to + Hegesippus, a Jewish Christian, who wrote a History of the Church + about the year A.D. 170, of which fragments have been preserved by + Eusebius, St. James was killed in a tumult, and not by sentence of + a court. He relates that James, the brother of Jesus, was thrown + down from a wing of the temple, stoned, and finally despatched with + a fuller's club. Clement of <span class="tei tei-pb" id= + "page009">[pg 009]</span><a name="Pg009" id="Pg009" class= + "tei tei-anchor"></a> Alexandria confirms this, and is quoted by + Eusebius accordingly.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Eusebius quotes + the passage from Josephus, without noticing that the two accounts + do not agree. According to the statement of Hegesippus, St. James + suffered alone; according to that of Josephus, several other + victims to the anger or zeal of Ananus perished with him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It appears that + some of the copies of Josephus were tampered with by copyists, for + Theophylact says, <span class="tei tei-q">“The wrath of God fell on + them (the Jews) when their city was taken; and Josephus testifies + that these things happened to them on account of the death of + Jesus.”</span> But Origen, speaking of Josephus, says, <span class= + "tei tei-q">“This writer, though he did not believe Jesus to be the + Christ, inquiring into the cause of the overthrow of Jerusalem and + the demolition of the temple ... says, <span class= + "tei tei-q">‘These things befel the Jews in vindication of James, + called the Just, who was the brother of Jesus, called the Christ, + forasmuch as they killed him who was a most righteous + man.’</span> ”</span><a id="noteref_22" name="noteref_22" href= + "#note_22"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">22</span></span></a> + Josephus, as we have seen, says nothing of the sort; consequently + Origen must have quoted from an interpolated copy. And this + interpolation suffered further alteration, by a later hand, by the + substitution of the name of Jesus for that of James.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is therefore + by no means unlikely that the name of James, the Lord's brother, + may have been inserted in the account of the high-handed dealing of + Ananus in place of another name.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">However, it is + by no means impossible to reconcile <span class="tei tei-pb" id= + "page010">[pg 010]</span><a name="Pg010" id="Pg010" class= + "tei tei-anchor"></a> the two accounts. The martyrdom of St. James + is an historical fact, and it is likely to have taken place during + the time when Ananus had the power in his hands.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">For fifty years + the pontificate had been in the same family, with scarcely an + interruption, and Ananus, or Hanan, was the son of Annas, who had + condemned Christ. They were Sadducees, and as such were + persecuting. St. Paul, by appealing to his Pharisee principles, + enlisted the members of that faction in his favour when brought + before Ananias.<a id="noteref_23" name="noteref_23" href= + "#note_23"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">23</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The apostles + based their teaching on the Resurrection, the very doctrine most + repugnant to the Sadducees; and their accounts of visions of angels + repeated among the people must have irritated the dominant faction + who denied the existence of these spirits. It can hardly be matter + of surprise that the murder of James should have taken place when + Ananus was supreme in Jerusalem. If that were the case, Josephus no + doubt mentioned James, and perhaps added the words, <span class= + "tei tei-q">“The brother of him who is called Christ;”</span> or + these words may have been inserted by a transcriber in place of + <span class="tei tei-q">“of Sechania,”</span> or Bar-Joseph.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is all that + Josephus says, or is thought to have said, about Jesus and the + early Christians.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At the same time + as Josephus, there lived another Jewish historian, Justus of + Tiberias, whom Josephus mentions, and blames for not having + published his History of the Wars of the Jews during the life of + Vespasian and Titus. St. Jerome includes Justus in his Catalogue of + Ecclesiastical Writers, and Stephen of Byzantium mentions him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">His book, or + books, have unfortunately been lost, but <span class="tei tei-pb" + id="page011">[pg 011]</span><a name="Pg011" id="Pg011" class= + "tei tei-anchor"></a> Photius had read his History, and was + surprised to find that he, also, made no mention of Christ. + <span class="tei tei-q">“This Jewish historian,”</span> says he, + <span class="tei tei-q">“does not make the smallest mention of the + appearance of Christ, and says nothing whatever of his deeds and + miracles.”</span><a id="noteref_24" name="noteref_24" href= + "#note_24"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">24</span></span></a></p> + </div><span class="tei tei-pb" id="page012">[pg 012]</span><a name= + "Pg012" id="Pg012" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 4.00em; margin-bottom: 4.00em"> + <a name="toc7" id="toc7"></a> <a name="pdf8" id="pdf8"></a> + + <h2 class="tei tei-head" style= + "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left"> + <span style="font-size: 144%">II. The Cause Of The Silence Of + Josephus.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is necessary + to inquire, Why this silence of Philo, Josephus and Justus? at + first so inexplicable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It can only be + answered by laying before the reader a picture of the Christian + Church in the first century. A critical examination of the writings + of the first age of the Church reveals unexpected disclosures.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. It shows us + that the Church at Jerusalem, and throughout Palestine and Asia + Minor, composed of converted Jews, was to an <em class= + "tei tei-emph"><span style= + "font-style: italic">external</span></em> observer + indistinguishable from a modified Essenism.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. And that the + difference between the Gentile Church founded by St. Paul, and the + Nazarene Church under St. James and St. Peter, was greater than + that which separated the latter from Judaism <em class= + "tei tei-emph"><span style= + "font-style: italic">externally</span></em>, so that to a + superficial observer their inner connection was unsuspected.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This applies to + the period from the Ascension to the close of the first century,—to + the period, that is, in which Josephus and Justus lived, and about + which they wrote.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. Our knowledge + of the Essenes and their doctrines is, unfortunately, not as full + as we could wish. We are confined to the imperfect accounts of them + furnished by Philo and Josephus, neither of whom knew them + thoroughly, or was initiated into their secret doctrines.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Essenes + arose about two centuries before the birth <span class="tei tei-pb" + id="page013">[pg 013]</span><a name="Pg013" id="Pg013" class= + "tei tei-anchor"></a> of Christ, and peopled the quiet deserts on + the west of the Dead Sea, a wilderness to which the Christian monks + afterwards seceded from the cities of Palestine. They are thus + described by the elder Pliny:</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">On the western shore of that lake dwell the + Essenes, at a sufficient distance from the water's edge to escape + its pestilential exhalations—a race entirely unique, and, beyond + every other in the world, deserving of wonder; men living among + palm-trees, without wives, without money. Every day their number is + replenished by a new troop of settlers, for those join them who + have been visited by the reverses of fortune, who are tired of the + world and its style of living. Thus happens what might seem + incredible, that a community in which no one is born continues to + subsist through the lapse of centuries.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_25" name= + "noteref_25" href="#note_25"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">25</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From this first + seat of the Essenes colonies detached themselves, and settled in + other parts of Palestine; they settled not only in remote and + solitary places, but in the midst of villages and towns. In Samaria + they flourished.<a id="noteref_26" name="noteref_26" href= + "#note_26"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">26</span></span></a> + According to Josephus, some of the Essenes were willing to act as + magistrates, and it is evident that such as lived in the midst of + society could not have followed the strict rule imposed on the + solitaries. There must therefore have been various degrees of + Essenism, some severer, more exclusive than the others; and + Josephus distinguishes four such classes in the sect. Some of the + Essenes remained celibates, others married. The more exalted and + exclusive Essenes would not touch one of the more lax + brethren.<a id="noteref_27" name="noteref_27" href= + "#note_27"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">27</span></span></a></p><span class="tei tei-pb" + id="page014">[pg 014]</span><a name="Pg014" id="Pg014" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Essenes had + a common treasury, formed by throwing together the property of such + as entered into the society, and by the earnings of each man's + labour.<a id="noteref_28" name="noteref_28" href= + "#note_28"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">28</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">They wore simple + habits—only such clothing as was necessary for covering nakedness + and giving protection from the cold or heat.<a id="noteref_29" + name="noteref_29" href="#note_29"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">29</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">They forbad + oaths, their conversation being <span class="tei tei-q">“yea, yea, + and nay, nay.”</span><a id="noteref_30" name="noteref_30" href= + "#note_30"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">30</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Their diet was + confined to simple nourishing food, and they abstained from + delicacies.<a id="noteref_31" name="noteref_31" href= + "#note_31"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">31</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">They exhibited + the greatest respect for the constituted authorities, and refrained + from taking any part in the political intrigues, or sharing in the + political jealousies, which were rife among the Jews.<a id= + "noteref_32" name="noteref_32" href="#note_32"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">32</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">They fasted, and + were incessant at prayer, but without the ostentation that marked + the Pharisees.<a id="noteref_33" name="noteref_33" href= + "#note_33"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">33</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">They seem to + have greatly devoted themselves to the cure of diseases, and, if we + may trust the derivation of their name given by Josephus, they were + called Essenes from their being the healers of men's minds and + bodies.<a id="noteref_34" name="noteref_34" href= + "#note_34"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">34</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If now we look + at our blessed Lord's teaching, we find in it much in common with + that of the Essenes. The same insisting before the multitude on + purity of thought, disengagement of affections from the world, + disregard of wealth and clothing and delicate food, pursuit of + inward piety instead of ostentatious formalism.</p><span class= + "tei tei-pb" id="page015">[pg 015]</span><a name="Pg015" id="Pg015" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">His miracles of + healing also, to the ordinary observer, served to identify him with + the sect which made healing the great object of their study.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But these were + not the only points of connection between him and the Essenes. The + Essenes, instead of holding the narrow prejudices of the Jews + against Samaritans and Gentiles, extended their philanthropy to + all. They considered that all men had been made in the image of + God, that all were rational beings, and that therefore God's care + was not confined to the Jewish nation, salvation was not limited to + the circumcision.<a id="noteref_35" name="noteref_35" href= + "#note_35"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">35</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Essenes, + moreover, exhibited a peculiar veneration for light. It was their + daily custom to turn their faces devoutly towards the rising of the + sun, and to chant hymns addressed to that luminary, purporting that + his beams ought to fall on nothing impure.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If we look at + the Gospels, we cannot fail to note how incessantly Christ recurs + in his teaching to light as the symbol of the truth he + taught,<a id="noteref_36" name="noteref_36" href= + "#note_36"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">36</span></span></a> as + that in which his disciples were to walk, of which they were to be + children, which they were to strive to obtain in all its purity and + brilliancy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Essenes, + moreover, had their esoteric doctrine; to the vulgar they had an + esoteric teaching on virtue and disregard of the world, whilst + among themselves they had a secret lore, of which, unfortunately, + we know nothing certain. In like manner, we find our Lord speaking + in parables to the multitude, and privately revealing their + interpretation to his chosen disciples. <span class= + "tei tei-q">“Unto you it is given to know the mysteries of the + kingdom of God, but to others in parables; that seeing <span class= + "tei tei-pb" id="page016">[pg 016]</span><a name="Pg016" id="Pg016" + class="tei tei-anchor"></a> they might not see, and hearing they + might not understand.”</span><a id="noteref_37" name="noteref_37" + href="#note_37"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">37</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Clementines, + moreover, preserve a saying of our Lord, contained in the Gospel in + use among the Ebionites, <span class="tei tei-q">“Keep the + mysteries for me, and for the sons of my house.”</span><a id= + "noteref_38" name="noteref_38" href="#note_38"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">38</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Essenes, + though showing great veneration for the Mosaic law, distinguished + between its precepts, for some they declared were interpolations, + and did not belong to the original revelation; all the glosses and + traditions of the Rabbis they repudiated, as making the true Word + of none effect.<a id="noteref_39" name="noteref_39" href= + "#note_39"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">39</span></span></a> + Amongst other things that they rejected was the sacrificial system + of the Law. They regarded this with the utmost horror, and would + not be present at any of the sacrifices. They sent gifts to the + Temple, but never any beast, that its blood might be shed. To the + ordinary worship of the Temple, apart from the sacrifices, they do + not seem to have objected. The Clementine Homilies carry us into + the very heart of Ebionite Christianity in the second, if not the + first century, and show us what was the Church of St. James and St. + Peter, the Church of the Circumcision, with its peculiarities and + prejudices intensified by isolation and opposition. In that curious + book we find the same hostility to the sacrificial system of Moses, + the same abhorrence of blood-shedding in the service of God. This + temper of mind can only be an echo of primitive Nazarene + Christianity, for in the second century the Temple and its + sacrifices were no more.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Primitive Jewish + Christianity, therefore, reproduced what was an essential feature + of Essenism—a rejection of the Mosaic sacrifices.</p><span class= + "tei tei-pb" id="page017">[pg 017]</span><a name="Pg017" id="Pg017" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In another point + Nazarene Christianity resembled Essenism, in the poverty of its + members, their simplicity in dress and in diet, their community of + goods. This we learn from Hegesippus, who represents St. James, + Bishop of Jerusalem, as truly an ascetic as any mediaeval monk; and + from the Clementines, which make St. Peter feed on olives and bread + only, and wear but one coat. The name of Ebionite, which was given + to the Nazarenes, signified <span class="tei tei-q">“the + poor.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There was one + point more of resemblance, or possible resemblance, but this was + one not likely to be observed by those without. The Therapeutae in + Egypt, who were apparently akin to the Essenes in Palestine, at + their sacred feasts ate bread and salt. Salt seems to have been + regarded by them with religious superstition, as being an + antiseptic, and symbolical of purity.<a id="noteref_40" name= + "noteref_40" href="#note_40"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">40</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Perhaps the + Essenes of Judaea also thus regarded, and ceremonially used, salt. + We have no proof, it is true; but it is not improbable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now one of the + peculiarities of the Ebionite Church in Palestine, as revealed to + us by the Clementines, was the use of salt with the bread in their + celebrations of the Holy Communion.<a id="noteref_41" name= + "noteref_41" href="#note_41"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">41</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But if Christ + and the early Church, by their teaching and practice, conformed + closely in many things to the doctrine and customs of the Essenes, + in some points they differed from them. The Essenes were strict + Sabbatarians. On the seventh day they would not move a vessel from + one place to another, or satisfy any of the wants of nature. Even + the sick and dying, rather than <span class="tei tei-pb" id= + "page018">[pg 018]</span><a name="Pg018" id="Pg018" class= + "tei tei-anchor"></a> break the Sabbath, abstained from meat and + drink on that day. Christ's teaching was very different from this; + he ate, walked about, taught, and performed miracles on the + Sabbath. But though he relaxed the severity of observance, he did + not abrogate the institution; and the Nazarene Church, after the + Ascension, continued to venerate and observe the Sabbath as of + divine appointment. The observance of the Lord's-day was apparently + due to St. Paul alone, and sprang up in the Gentile churches<a id= + "noteref_42" name="noteref_42" href="#note_42"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">42</span></span></a> in + Asia Minor and Greece of his founding. When the churches of Peter + and Paul were reconciled and fused together at the close of the + century, under the influence of St. John, both days were observed + side by side; and the Apostolical Constitutions represent St. Peter + and St. Paul in concord decreeing, <span class="tei tei-q">“Let the + slaves work five days; but on the Sabbath-day and the Lord's-day + let them have leisure to go to church for instruction and piety. We + have said that the Sabbath is to be observed on account of the + Creation, and the Lord's-day on account of the + Resurrection.”</span><a id="noteref_43" name="noteref_43" href= + "#note_43"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">43</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">After the + Ascension, the Christian Church in Jerusalem attended the services + in the Temple<a id="noteref_44" name="noteref_44" href= + "#note_44"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">44</span></span></a> daily, + as did the devout Jews. There is, however, no proof that they + assisted at the sacrifices. They continued to circumcise their + children; they observed the Mosaic distinction of meats; they + abstained from things strangled and from blood.<a id="noteref_45" + name="noteref_45" href="#note_45"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">45</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The doctrine of + the apostles after the descent of the Holy Ghost was founded on the + Resurrection. They went everywhere preaching the Resurrection; they + claimed to be witnesses to it, they declared that Jesus had risen, + they had seen him after he had risen, that <span class="tei tei-pb" + id="page019">[pg 019]</span><a name="Pg019" id="Pg019" class= + "tei tei-anchor"></a> therefore the resurrection of all men was + possible.<a id="noteref_46" name="noteref_46" href= + "#note_46"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">46</span></span></a> The + doctrine of the Resurrection was held most zealously by the + Pharisees; it was opposed by the Sadducees. This vehement + proclamation of the disputed doctrine, this production of evidence + which overthrew it, irritated the Sadducees then in power. We are + expressly told that they <span class="tei tei-q">“came upon them + (the apostles), being grieved that they taught the people, and + preached through Jesus the Resurrection.”</span> This led to + persecution of the apostles. But the apostles, in maintaining the + doctrine of the Resurrection, were fighting the battles of the + Pharisees, who took their parts against the dominant Sadducee + faction,<a id="noteref_47" name="noteref_47" href= + "#note_47"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">47</span></span></a> and + many, glad of a proof which would overthrow Sadduceeism, joined the + Church.<a id="noteref_48" name="noteref_48" href= + "#note_48"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">48</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We can therefore + perfectly understand how the Sadducees hated and persecuted the + apostles, and how the orthodox Pharisees were disposed to hail them + as auxiliaries against the common enemy. And Sadduceeism was at + that time in full power and arrogance, exercising intolerable + tyranny.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Herod the Great, + having fallen in love with Mariamne, daughter of a certain Simon, + son of Boethus of Alexandria, desired to marry her, and saw no + other means of ennobling his father-in-law than by elevating him to + the office of high-priest (B.C. 28). This intriguing family + maintained possession of the high-priesthood for thirty-five years. + It was like the Papacy in the house of Tusculum, or the primacy of + the Irish Church in that of the princes of Armagh. Closely allied + to the reigning family, it lost its hold of the high-priesthood on + the deposition of Archelaus, but recovered it in A.D. 42. This + family, called Boethusim, formed a sacerdotal <span class= + "tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020" + class="tei tei-anchor"></a> nobility, filling all the offices of + trust and emolument about the Temple, very worldly, supremely + indifferent to their religious duties, and defiantly sceptical. + They were Sadducees, denying angel, and devil, and resurrection; + living in easy self-indulgence; exasperating the Pharisees by their + heresy, grieving the Essenes by their irreligion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the face of + the secularism of the ecclesiastical rulers, the religious zeal of + the people was sure to break out in some form of dissent.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">John the Baptist + was the St. Francis of Assisi, the Wesley of his time. If the + Baptist was not actually an Essene, he was regarded as one by the + indiscriminating public eye, never nice in detecting minute + dogmatic differences, judging only by external, broad resemblances + of practice.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The ruling + worldliness took alarm at his bold denunciations of evil, and his + head fell.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Jesus of + Nazareth seemed to stand forth occupying the same post, to be the + mouthpiece of the long-brooding discontent; and the alarmed party + holding the high-priesthood and the rulership of the Sanhedrim + compassed his death. To the Sadducean Boethusim, who rose into + power again in A.D. 42, Christianity was still obnoxious, but more + dangerous; for by falling back on the grand doctrine of + Resurrection, it united with it the great sect of the + Pharisees.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Under these + circumstances the Pharisees began to regret the condemnation and + death of Christ as a mistake of policy. Under provocation and + exclusion from office, they were glad to unite with the Nazarene + Church in combating the heretical sect and family which monopolized + the power, just as at the present day in Germany Ultramontanism and + Radicalism are fraternizing. Jerusalem fell, and Sadduceeism fell + with it, but the link <span class="tei tei-pb" id="page021">[pg + 021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a> + which united Pharisaism and Christianity was not broken as yet; if + the Jewish believers and the Pharisees had not a common enemy to + fight, they had a common loss to deplore; and when they mingled + their tears in banishment, they forgot that they were not wholly + one in faith. Christianity had been regarded by them as a modified + Essenism, an Essenism gravitating towards Pharisaism, which lent to + Pharisaism an element of strength and growth in which it was + naturally deficient—that zeal and spirituality which alone will + attract and quicken the popular mind into enthusiasm.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Whilst the + Jewish Pharisees and Jewish Nazarenes were forgetting their + differences and approximating, the great and growing company of + Gentile believers assumed a position of open, obtrusive + indifference at first, and then of antagonism, to the Law, not + merely to the Law as accepted by the Pharisee, but to the Law as + winnowed by the Essene.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The apostles at + Jerusalem were not disposed to force the Gentile converts into + compliance with all the requirements of that Law, which they + regarded as vitiated by human glosses; but they maintained that the + converts must abstain from meats offered to idols, from the flesh + of such animals as had been strangled, and from blood.<a id= + "noteref_49" name="noteref_49" href="#note_49"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">49</span></span></a> If we + may trust the Clementines, which represent the exaggerated + Judaizing Christianity of the ensuing century, they insisted also + on the religious obligation of personal cleanliness, and on + abstention from such meats as had been pronounced unclean by + Moses.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To these + requirements one more was added, affecting the relations of married + people; these were subjected to certain restrictions, the + observance of new moons and sabbaths.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“This,”</span> says St. Peter, in the Homilies,<a id= + "noteref_50" name="noteref_50" href="#note_50"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">50</span></span></a> + <span class="tei tei-q">“is the rule of <span class="tei tei-pb" + id="page022">[pg 022]</span><a name="Pg022" id="Pg022" class= + "tei tei-anchor"></a> divine appointment. To worship God only, and + trust only in the Prophet of Truth, and to be baptized for the + remission of sins, to abstain from the table of devils, that is, + food offered to idols, from dead carcases, from animals that have + been suffocated or mangled by wild beasts, and from blood; not to + live impurely; to be careful to wash when unclean; that the women + keep the law of purification; that all be sober-minded, given to + good works, refrain from wrong-doing, look for eternal life from + the all-powerful God, and ask with prayer and continual + supplication that they may win it.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These simple and + not very intolerable requirements nearly produced a schism. St. + Paul took the lead in rejecting some of the restraints imposed by + the apostles at Jerusalem. He had no patience with their minute + prescriptions about meats: <span class="tei tei-q">“Touch not, + taste not, handle not, which all are to perish with the + using.”</span><a id="noteref_51" name="noteref_51" href= + "#note_51"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">51</span></span></a> It was + inconvenient for the Christian invited to supper to have to make + inquiries if the ox had been knocked down, or the fowl had had its + neck wrung, before he could eat. What right had the apostles to + impose restrictions on conjugal relations? St. Paul waxed hot over + this. <span class="tei tei-q">“Ye observe days and months and times + and years. I am afraid of you, lest I have bestowed upon you labour + in vain.”</span><a id="noteref_52" name="noteref_52" href= + "#note_52"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">52</span></span></a> + <span class="tei tei-q">“Let no man judge you in meat or in drink, + or in respect of an holiday, or of the new moons, or of the + sabbath-days.”</span><a id="noteref_53" name="noteref_53" href= + "#note_53"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">53</span></span></a> It was + exactly these sabbaths and new moons on which the Nazarene Church + imposed restraint on married persons.<a id="noteref_54" name= + "noteref_54" href="#note_54"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">54</span></span></a> As for + meat offered in sacrifice to idols, St. Paul relaxed the order of + the apostles assembled in council. It was no matter of importance + whether <span class="tei tei-pb" id="page023">[pg + 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a> + men ate sacrificial meat or not, for <span class="tei tei-q">“an + idol is nothing in the world.”</span> Yet with tender care for + scrupulous souls, he warned his disciples not to flaunt their + liberty in the eyes of the sensitive, and offend weak consciences. + He may have thus allowed, in opposition to the apostles at + Jerusalem, because his common sense got the better of his prudence. + But the result was the widening of the breach that had opened at + Antioch when he withstood Peter to the face.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The apostles had + abolished circumcision as a rite to be imposed on the Gentile + proselytes, but the children of Jewish believers were still + submitted by their parents, with the consent of the apostles, to + the Mosaic institution. This St. Paul would not endure. He made it + a matter of vital importance. <span class="tei tei-q">“Behold, I, + Paul, say unto you, that if ye be circumcised, Christ shall profit + you nothing. For I testify again to every man that is circumcised, + that he is a debtor to do the whole law. Christ is become of no + effect unto you, whosoever of you are justified by the law; ye are + fallen from grace.”</span><a id="noteref_55" name="noteref_55" + href="#note_55"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">55</span></span></a> In a + word, to submit to this unpleasant, but otherwise harmless + ceremony, was equivalent to renouncing Christ, losing the favour of + God and the grace of the Holy Spirit. It was incurring damnation. + The blood of Christ, his blessed teaching, his holy example, could + <span class="tei tei-q">“profit nothing”</span> to the unfortunate + child which had been submitted to the knife of the circumciser.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The contest was + carried on with warmth. St. Paul, in his Epistle to the Galatians, + declared his independence of the Jewish-Christian Church; his + Gospel was not that of Peter and James. Those who could not + symbolize with him he pronounced <span class= + "tei tei-q">“accursed.”</span> The pillar apostles, James, Cephas + and John, had given, indeed, the right hand of fellowship to the + Apostle of <span class="tei tei-pb" id="page024">[pg + 024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a> + the Gentiles, when they imposed on his converts from heathenism the + light rule of abstinence from sacrificial meats, blood and + fornication; but it was with the understanding that he was to + preach to the Gentiles exclusively, and not to interfere with the + labours of St. Peter and St. James among the Jews. But St. Paul was + impatient of restraint; he would not be bound to confine his + teaching to the uncircumcision, nor would he allow his Jewish + converts to be deprived of their right to that full and frank + liberty which he supposed the Gospel to proclaim.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Paul's followers + assumed a distinct name, arrogated to themselves the exclusive + right to be entitled <span class="tei tei-q">“Christians,”</span> + whilst they flung on the old apostolic community of Nazarenes the + disdainful title of <span class="tei tei-q">“the + Circumcision.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">An attempt was + made to maintain a decent, superficial unity, by the rival systems + keeping geographically separate. But such a compromise was + impossible. Wherever Jews accepted the doctrine that Christ was the + Messiah there would be found old-fashioned people clinging to the + customs of their childhood respecting Moses, and reverencing the + Law; to whom the defiant use of meats they had been taught to + regard as unclean would be ever repulsive, and flippant denial of + the Law under which, the patriarchs and prophets had served God + must ever prove offensive. Such would naturally form a Judaizing + party,—a party not disposed to force their modes of life and + prejudices on the Gentile converts, but who did not wish to + dissociate Christianity from Mosaism, who would view the Gospel as + the sweet flower that had blossomed from the stem of the Law, not + as an axe laid at its root.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the attempt + to reconcile both parties was impossible at that time, in the heat, + intoxication and extravagance of controversy. In the Epistle to the + Galatians <span class="tei tei-pb" id="page025">[pg + 025]</span><a name="Pg025" id="Pg025" class="tei tei-anchor"></a> + we see St. Paul writing in a strain of fiery excitement against + those who interfered with the liberty of his converts, imposing on + them the light rule of the Council of Jerusalem. The followers of + St. Peter and St. James are designated as those who <span class= + "tei tei-q">“bewitch”</span> his converts, <span class= + "tei tei-q">“remove them from the grace of Christ to another + Gospel;”</span> who <span class="tei tei-q">“trouble”</span> his + little Church in its easy liberty, <span class="tei tei-q">“would + pervert the gospel of Christ.”</span> To those only who hold with + him in complete emancipation of the believer from vexatious + restraints, <span class="tei tei-q">“to as many as walk according + to this rule,”</span> will he accord his benediction, <span class= + "tei tei-q">“Peace and mercy.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He assumed a + position of hostility to the Law. He placed the Law on one side and + the Gospel on the other; here restraint, there liberty; here + discipline, there freedom. A choice must be made between them; an + election between Moses and Christ. There was no conciliation + possible. To be under the Law was not to be under grace; the Law + was a <span class="tei tei-q">“curse,”</span> from which Christ had + redeemed man. Paul says he had not known lust but by the Law which + said, Thou shalt not covet. Men under the Law were bound by its + requirements, as a woman is bound to a husband as long as he lives, + but when the husband is dead she is free,—so those who accept the + Gospel are free from the Law and all its requirements. The law + which said, Thou shalt not covet, is dead. Sin was the infraction + of the law. But the law being dead, sin is no more. <span class= + "tei tei-q">“Until the law, sin was in the world, but sin is not + imputed where there is no law.”</span> <span class= + "tei tei-q">“Where no law is, there is no transgression.”</span> + <span class="tei tei-q">“Now we are delivered from the law, that + being dead wherein we were held.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Such an attack + upon what was reverenced and observed by the Jewish Christians, and + such doctrine which seemed to throw wide the flood-gates of + immorality, <span class="tei tei-pb" id="page026">[pg + 026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a> + naturally excited alarm and indignation among those who followed + the more temperate teaching of Peter and James and John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The converts of + St. Paul, in their eagerness to manifest their emancipation from + the Law, rolled up ceremonial and moral restrictions in one bundle, + and flung both clean away.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Corinthians, + to show their freedom under the Gospel, boasted their licence to + commit incest <span class="tei tei-q">“such as was not so much as + named among the Gentiles.”</span><a id="noteref_56" name= + "noteref_56" href="#note_56"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">56</span></span></a> + Nicolas, a hot Pauline, and his followers <span class= + "tei tei-q">“rushed headlong into fornication without + shame;”</span><a id="noteref_57" name="noteref_57" href= + "#note_57"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">57</span></span></a> he had + the effrontery to produce his wife and offer her for promiscuous + insult before the assembled apostles;<a id="noteref_58" name= + "noteref_58" href="#note_58"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">58</span></span></a> the + later Pauline Christians went further. The law was, it was agreed, + utterly bad, but it was promulgated by God; therefore the God of + the Law was not the same deity as the God of the Gospel, but + another inferior being, the Demiurge, whose province was rule, + discipline, restraint, whereas the God of the Gospel was the God of + absolute freedom and unrestrained licence.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">They refused to + acknowledge any Scriptures save the Gospel of St. Luke, or rather + the Gospel of the Lord, another recension of that Gospel, drawn up + by order of St. Paul, and the Epistles of the Apostle of the + Gentiles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But even in the + first age the disorders were terrible. St. Paul's Epistles give + glimpses of the wild outbreak of antinomianism that everywhere + followed his preaching,—the drunkenness which desecrated the + Eucharists, the backbitings, quarrellings, fornication, + lasciviousness, which called forth such indignant denunciation from + the great apostle.</p><span class="tei tei-pb" id="page027">[pg + 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Yet he was as + guiltless of any wish to relax the restraints of morality as was, + in later days, his great counterpart Luther. Each rose up against a + narrow formalism, and proclaimed the liberty of the Christian from + obligation to barren ceremonial; but there were those in the first, + as there were those in the sixteenth century, with more zeal than + self-control, who found <span class="tei tei-q">“Justification by + Faith only”</span> a very comfortable doctrine, quite capable of + accommodating itself to a sensual or careless life.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Paul may + have seen, and probably did see, that Christianity would never make + way if one part of the community was to be fettered by legal + restrictions, and the other part was to be free. According to the + purpose apparent in the minds of James and Peter, the Jewish + converts were to remain Jews, building up Christian faith on the + foundation of legal prescriptions, whilst the Gentile converts were + to start from a different point. There could be no unity in the + Church under this system—all must go under the Law, or all must + fling it off. The Church, starting from her cradle with such an + element of weakness in her constitution, must die prematurely.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He was right in + his view. But it is by no means certain that St. Peter and St. + James were as obstinately opposed to the gradual relaxation of + legal restrictions, and the final extinction or transformation of + the ceremonial Law, as he supposed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the heat and + noise of controversy, he no doubt used unguarded language, said + more than he thought, and his converts were not slow to take him + <span lang="fr" class="tei tei-foreign" xml:lang="fr"><span style= + "font-style: italic">au pied de la lettre</span></span>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The tone of + Paul's letters shows conclusively that not for one moment would he + relax moral obligation. With the unsuspiciousness of a guileless + spirit, he never suspected <span class="tei tei-pb" id= + "page028">[pg 028]</span><a name="Pg028" id="Pg028" class= + "tei tei-anchor"></a> that his words, taken and acted upon as a + practical system, were capable of becoming the charter of + antinomianism. Yet it was so. No sooner had he begun to denounce + the Law, than he was understood to mean the whole Law, not merely + its ceremonial part. When he began to expatiate on the freedom of + Grace, he was understood to imply that human effort was overridden. + When he proclaimed Justification by Faith only, it was held that he + swept away for ever obligation to keep the Commandments.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The results were + precisely the same in the sixteenth century, when Luther + re-affirmed Paulinism, with all his warmth and want of caution. At + first he proclaimed his doctrines boldly, without thought of their + practical application. When he saw the results, he was staggered, + and hasted to provide checks, and qualify his former words:</p> + + <div class="block tei tei-quote" style= + "margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Listen to the Papists,</span><span style= + "font-size: 90%">”</span></span> <span style="font-size: 90%">he + writes;</span> <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">the sole + argument they use against us is that no good result has come of my + doctrine. And, in fact, scarce did I begin to preach my Gospel + before the country burst into frightful revolt; schisms and sects + tore the Church; everywhere honesty, morality, and good order fell + into ruin; every one thought to live independently, and conduct + himself after his own fancy and caprices and pleasure, as though + the reign of the Gospel drew with it the suppression of all law, + right and discipline. Licence and all kinds of vices and turpitudes + are carried in all conditions to an extent they never were before. + In those days there was some observance of duty, the people + especially were decorous; but now, like a wild horse without rein + and bridle, without constraint or decency, they rush on the + accomplishment of their grossest lusts.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_59" name= + "noteref_59" href="#note_59"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">59</span></span></a></p> + </div><span class="tei tei-pb" id="page029">[pg 029]</span><a name= + "Pg029" id="Pg029" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Gaspard + Schwenkfeld saw the result of this teaching, and withdrew from it + into what he considered a more spiritual sect, and was one of the + founders of Anabaptism, a reaction against the laxity and + licentiousness of Lutheranism. <span class="tei tei-q">“This + doctrine,”</span> said he, <span class="tei tei-q">“is dangerous + and scandalous; it fixes us in impiety, and even encourages us in + it.”</span><a id="noteref_60" name="noteref_60" href= + "#note_60"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">60</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Epistles of + St. Paul exhibit him grappling with this terrible evil, crying out + in anguish against the daily growing scandals, insisting that his + converts should leave off their <span class="tei tei-q">“rioting + and drunkenness, chambering and wantonness, strife and + envying;”</span> that their bodies were temples of the Spirit of + God, not to be defiled with impurity; that it was in vain to + deceive themselves by boasting their faith and appealing to the + freedom of Grace. <span class="tei tei-q">“Neither fornicators, nor + idolaters, nor adulterers, nor effeminate, nor abusers of + themselves with mankind, nor thieves, nor coveters, nor drunkards, + nor revilers, nor extortioners, shall inherit the kingdom of + God.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And he holds + himself up to his Corinthian converts as an example that, though + professing liberty, they should walk orderly: <span class= + "tei tei-q">“Be ye followers of me, even as I also am of + Christ.”</span><a id="noteref_61" name="noteref_61" href= + "#note_61"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">61</span></span></a> + <span class="tei tei-pb" id="page030">[pg 030]</span><a name= + "Pg030" id="Pg030" class="tei tei-anchor"></a> But apparently all + his efforts could only control the most exuberant manifestations of + antinomianism, like the incest at Corinth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The grave + Petrine Christians at Jerusalem were startled at the tidings that + reached them from Asia Minor and Greece. It was necessary that the + breach should be closed. The Church at Jerusalem was poor; a + collection was ordered by St. Paul to be made for its necessities. + He undertook to carry the money himself to Jerusalem, and at the + same time, by conforming to an insignificant legal custom, to + recover the regard and confidence of the apostles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This purpose + emerges at every point in the history of St. Paul's last visit to + Jerusalem. But it was too late. The alienation of parties was too + complete to be salved over with a gift of money and appeased by + shaven crowns.<a id="noteref_62" name="noteref_62" href= + "#note_62"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">62</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When St. Paul + was taken, he made one ineffectual effort to establish his relation + to Judaism, by an appeal to the Pharisees. But it failed. He was + regarded with undisguised abhorrence by the Jews, with coldness by + the Nazarenes. The Jews would have murdered him. We do not hear + that a Nazarene visited him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Further traces + of the conflict appear in the Epistles. The authenticity of the + Epistle to the Hebrews has been doubted, disputed, and on weighty + grounds. It is saturated with Philonism, whole passages of Philo + re-appear in the Epistle to the Hebrews, yet I cannot doubt that it + is by St. Paul. When the heat of contest was somewhat abated, when + he saw how wofully he had been misunderstood by his Jewish and + Gentile converts in the matter of the freedom of the Gospel; when + he learned how that even the heathen, not very nice about morals, + <span class="tei tei-pb" id="page031">[pg 031]</span><a name= + "Pg031" id="Pg031" class="tei tei-anchor"></a> spoke of the + scandals that desecrated the assemblies of the Pauline + Christians,—then no doubt he saw that it was necessary to lay down + a plain, sharp line of demarcation between those portions of the + Law which were not binding, and those which were. Following a train + of thought suggested by Philo, whose works he had just read, he + showed that the ceremonial, sacrificial law was symbolical, and + that, as it typified Christ, the coming of the One symbolized + abrogated the symbol. But the moral law had no such natural limit, + therefore it was permanent. Yet he was anxious not to be thought to + abandon his high views of the dignity of Faith; and the Epistle to + the Hebrews contains one of the finest passages of his writing, the + magnificent eulogy on Faith in the 11th chapter. St. Paul, like + Luther, was not a clear thinker, could not follow a thread of + argument uninterruptedly to its logical conclusion. Often, when he + saw that conclusion looming before him, he hesitated to assert it, + and proceeded to weaken the cogency of his former reasoning, or + diverged to some collateral or irrelevant topic.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Epistle to + the Hebrews is, I doubt not, a reflex of the mind of Paul under the + circumstances indicated.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This Epistle, + there can be little question, called forth the counterblast of the + Epistle of James, the Lord's brother. But the writer of that + Epistle exhibits an unjust appreciation of the character of St. + Paul. Paul was urged on by conviction, and not actuated by vanity. + Yet the exasperation must have been great which called forth the + indignant exclamation, <span class="tei tei-q">“Wilt thou know, O + vain man, that faith without works is dead!”</span><a id= + "noteref_63" name="noteref_63" href="#note_63"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">63</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The second of + the Canonical Epistles attributed to <span class="tei tei-pb" id= + "page032">[pg 032]</span><a name="Pg032" id="Pg032" class= + "tei tei-anchor"></a> St. Peter,<a id="noteref_64" name= + "noteref_64" href="#note_64"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">64</span></span></a> if not + the expression of the opinion of the Prince of the Apostles + himself, represents the feelings of Nazarene Christians of the + first century. It cautions those who read the writings of St. Paul, + <span class="tei tei-q">“which they that are unlearned and unstable + wrest, as they do also the other Scriptures, unto their own + destruction.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Nicolaitans, + taking advantage of the liberty accorded them in one direction, + assumed it in another. In the letter to the Church of Pergamos, in + the Apocalypse, they are denounced as <span class= + "tei tei-q">“eating things sacrificed to idols, and committing + fornication.”</span><a id="noteref_65" name="noteref_65" href= + "#note_65"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">65</span></span></a> They + are referred to as the followers of Balaam, both in that Epistle + and in the Epistles of Jude and the 2nd of St. Peter. This is + because Balaam has the same significance as Nicolas.<a id= + "noteref_66" name="noteref_66" href="#note_66"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">66</span></span></a> Jude, + the brother of James, writes of them: <span class= + "tei tei-q">“Certain men are crept in unawares ... ungodly men + turning the grace of our God into lasciviousness ... who defile the + flesh, despise dominion, and speak evil of dignities,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> of the apostles; + <span class="tei tei-q">“these speak evil of those things which + they know not; but what they know naturally, as brute beasts, in + those things they corrupt themselves. But, beloved, remember ye the + words which were spoken before of the apostles of our Lord Jesus + Christ; how that they told you there should be mockers in the last + time, who should walk after their own ungodly lusts. These be they + who separate themselves, sensual, having not the + Spirit.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And St. Peter + wrote in wrath and horror. <span class="tei tei-q">“It had been + better not to have known the way of righteousness, <span class= + "tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033" + class="tei tei-anchor"></a> than, after they have known it, to turn + from the holy commandment delivered unto them.”</span><a id= + "noteref_67" name="noteref_67" href="#note_67"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">67</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The extreme + Pauline party went on their way; Marcion, Valentine, Mark, were its + successive high-priests and prophets. It ran from one extravagance + to another, till it sank into the preposterous sect of the + Cainites; in their frantic hostility to the Law, canonizing Cain, + Esau, Pharaoh, Saul, all who are denounced in the Old Testament as + having resisted the God of the Law, and deifying the Serpent, the + Deceiver, as the God of the Gospel who had first revealed to Eve + the secret of liberty, of emancipation from restraint.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But disorders + always are on the surface, patent to every one, and cry out for a + remedy. Those into which the advanced Pauline party had fallen were + so flagrant, so repugnant to the good sense and right feelings of + both Jew and Gentile believers, that they forced on a reaction. The + most impracticable antinomians on one side, and obstructive + Judaizers on the other, were cut off, or cut themselves off, from + the Church; and a temper of mutual concession prevailed among the + moderate. At the head of this movement stood St. John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The work of + reconciliation was achieved by the Apostle of Love. A happy + compromise was effected. The Sabbath and the Lord's-day were both + observed, side by side. Nothing was said on one side about + distinction in meats, and the sacred obligation of washing; and on + the other, the Gentile Christians adopted the Psalms of David and + much of the ceremonial of the Temple into their liturgy. The + question of circumcision was not mooted. It had died out of + exhaustion, and the doctrine of Justification was accepted as a + harmless opinion, to be constantly corrected by the moral law and + common sense.</p><span class="tei tei-pb" id="page034">[pg + 034]</span><a name="Pg034" id="Pg034" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A similar + compromise took place at the English Reformation. In deference to + the dictation of foreign reformers, the Anglican divines adopted + their doctrine of Justification by Faith only into the Articles, + but took the wise precaution of inserting as an antidote the + Decalogue in the Communion Office, and of ordering it to be written + up, where every one might read, in the body of the church.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The compromise + effected by the influence and authority of St. John was rejected by + extreme partizans on the right and the left. The extreme Paulines + continued to refuse toleration to the Law and the Old Testament. + The Nazarene community had also its impracticable zealots who would + not endure the reading of the Pauline Epistles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Church, + towards the close of the apostolic age, was made up of a + preponderance of Gentile converts; in numbers and social position + they stood far above the Nazarenes.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Under St. John, + the Church assumed a distinctively Gentile character. In its + constitution, religious worship, in its religious views, it + differed widely from the Nazarene community in Palestine.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With the + disappearance from its programme of distinction of meats and + circumcision, its connection with Judaism had disappeared. But + Nazarenism was not confined to Palestine. In Rome, in Greece, in + Asia Minor, there were large communities, not of converted Jews + only, but of proselytes from Gentiledom, who regarded themselves as + constituting the Church of Christ. The existence of this fact is + made patent by the Clementines and the Apostolic Constitutions. St. + Peter's successors in the see of Rome have been a matter of + perplexity. It has impressed itself on ecclesiastical students that + Linus and Cletus ruled simultaneously. I have <span class= + "tei tei-pb" id="page035">[pg 035]</span><a name="Pg035" id="Pg035" + class="tei tei-anchor"></a> little doubt it was so. The Judaizing + Church was strong in Rome. Probably each of the two communities had + its bishop set over it, one by Paul, the other by Peter.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Whilst the + <span class="tei tei-q">“Catholic”</span> Church, the Church of the + compromise, grew and prospered, and conquered the world, the narrow + Judaizing Church dwindled till it expired, and with its expiration + ceased conversion from Judaism. This Jewish Church retained to the + last its close relationship with Mosaism. Circumstances, as has + been shown, drew the Jewish believer and the Pharisee together.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When Jerusalem + fell, the Gentile Church passed without a shudder under the + Bethlehem Gate, whereon an image of a swine had been set up in + mockery; contemplated the statue of Hadrian on the site of the + Temple without despair, and constituted itself under a Gentile + bishop, Mark, in Ælia Capitolina.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the old + Nazarene community, the Church of James and Symeon, clinging + tightly to its old traditions, crouched in exile at Pella, + confounded by the Romans in common banishment with the Jew. The + guards thrust back Nazarene and Jew alike with their spears, when + they ventured to approach the ruins of their prostrate city, the + capital of their nation and of their faith.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Church at + Jerusalem under Mark was, to the Nazarene, alien; its bishop an + intruder. To the Nazarene, the memory of Paul was still hateful. + The Clementine Recognitions speak of him with thinly-disguised + aversion, and tell of a personal contest between him, when the + persecutor Saul, and St. James their bishop, and of his throwing + down stairs, and beating till nearly dead, the brother of the Lord. + In the very ancient apocryphal letter of St. Peter to St. James, + belonging to the same sect, and dating from the second century, + Paul is spoken of as the <span class="tei tei-q">“enemy preaching a + doctrine at once <span class="tei tei-pb" id="page036">[pg + 036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a> + foolish and lawless.”</span><a id="noteref_68" name="noteref_68" + href="#note_68"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">68</span></span></a> The + Nazarene Christians, as Irenaeus and Theodoret tell us, regarded + him as an apostate.<a id="noteref_69" name="noteref_69" href= + "#note_69"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">69</span></span></a> They + would not receive his Epistles or the Gospel of St. Luke drawn up + under his auspices.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Homilies, + St. Peter is made to say:</p> + + <div class="block tei tei-quote" style= + "margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Our Lord and Prophet, who hath sent us, declared + that the Wicked One, having disputed with him forty days, and + having prevailed nothing against him, promised that he would send + apostles among his subjects to deceive. Wherefore, above all, + remember to shun apostle or teacher or prophet who does not first + accurately compare his preaching with [that of] James, who was + called the Brother of my Lord, and to whom was entrusted the + administration of the Church of the Hebrews at Jerusalem. And that, + even though he come to you with credentials; lest the wickedness + which prevailed nothing when disputing forty days with our Lord + should afterwards, like lightning falling from heaven upon earth, + send a preacher to your injury, preaching under pretence of truth, + like this Simon [Magus], and sowing error.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_70" name= + "noteref_70" href="#note_70"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">70</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The reader has + but to study the Clementine Homilies <span class="tei tei-pb" id= + "page037">[pg 037]</span><a name="Pg037" id="Pg037" class= + "tei tei-anchor"></a> and Recognitions, and his wonder at the + silence of Josephus and Justus will disappear.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Those curious + books afford us a precious insight into the feelings of the + Nazarenes of the first and second centuries, showing us what was + the temper of their minds and the colour of their belief. They + represent St. James as the supreme head of the Church. He is + addressed by St. Peter, <span class="tei tei-q">“Peter to James, + the Lord and Bishop of the Holy Church, under the Father of + all.”</span> St. Clement calls him <span class="tei tei-q">“the + Lord and Bishop of bishops, who rules Jerusalem, the Holy Church of + the Hebrews, and the Churches everywhere excellently founded by the + providence of God.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Throughout the + curious collection of Homilies, Christianity is one with Judaism. + It is a reform of Mosaism. It bears the relation to Judaism, that + the Anglican Church of the last three centuries, it is pretended, + bears to the Mediaeval Church in England. Everything essential was + retained; only the traditions of the elders, the glosses of the + lawyers, were rejected.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Christianity is + never mentioned by name. A believer is called, not a Christian, but + a Jew. Clement describes his own conversion: <span class= + "tei tei-q">“I betook myself to the holy God and Law of the Jews, + putting my faith in the well-assured conclusion that the Law has + been assigned by the righteous judgment of God.”</span><a id= + "noteref_71" name="noteref_71" href="#note_71"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">71</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Apion the + philosopher, is spoken of as hating the Jews; the context informs + us that by Jews is meant those whom we should call Christians.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Moses is the + first prophet, Jesus the second. Like their spiritual ancestors the + Essenes, the Nazarenes protested that the Law was overlaid with + inventions of a later date; these Jesus came to efface, that he + might re-edit the Law in its ancient integrity. The original + <span class="tei tei-pb" id="page038">[pg 038]</span><a name= + "Pg038" id="Pg038" class="tei tei-anchor"></a> Law, as given by God + and written by Moses, was lost; it was found again after 300 years, + lost again, and then re-written from memory by Ezra. Thus it came + to pass that the Old Revelation went through various editions, + which altered its meaning, and left it a compound of truths and + errors.<a id="noteref_72" name="noteref_72" href= + "#note_72"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">72</span></span></a> It was + the mark of a good and wise Jew, instructed by Jesus, to + distinguish between what was true and what was false in the + Scriptures.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the + Nazarene thought himself a Hebrew of the Hebrews, as an Anglican + esteems himself a better Catholic than the Catholics. The Nazarenes + would have resented with indignation the imputation that they were + a sect alien from the commonwealth of Israel, and, like all + communities occupying an uneasy seat between two stools, were + doubly, trebly vehement in their denunciation of that sect to which + they were thought to bear some relation. They repudiated + <span class="tei tei-q">“Christianity,”</span><a id="noteref_73" + name="noteref_73" href="#note_73"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">73</span></span></a> as a + high Anglican repudiates Protestantism; they held aloof from a + Pauline believer, as an English Churchman will stand aloof from a + Lutheran.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And thus it came + to pass that the Jewish historians of the first century said + nothing about Christ and the Church he founded.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And yet St. Paul + had wrought a work for Christ and the Church which, humanly + speaking, none else could have effected.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Nazarene + Church was from its infancy prone to take a low view of the nature + of Christ. The Jewish converts were so infected with Messianic + notions that they could look on Jesus Christ only as the Messiah, + not as incarnate God. They could see in him a prophet, <span class= + "tei tei-q">“one like unto Moses,”</span> but not one equal to the + Father.</p><span class="tei tei-pb" id="page039">[pg + 039]</span><a name="Pg039" id="Pg039" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The teaching of + the apostles seemed powerless at the time to lift the faith of + their Jewish converts to high views of the Lord's nature and + mission. Their Judaic prejudice strangled, warped their faith. + Directly the presence of the apostles was withdrawn, the restraint + on this downward gravitation was removed, and Nazarenism settled + into heresy on the fundamental doctrine of Christianity. To + Gentiles it was in vain to preach Messianism. Messianism implied an + earnest longing for a promised deliverer. Gentiles had no such + longing, had never been led to expect a deliverer.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The apostle must + take other ground. He took that of the Incarnation, the Godhead + revealing the Truth to mankind by manifestation of itself among + men, in human flesh.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The apostles to + the circumcision naturally appealed to the ruling religious passion + in the Jewish heart—the passion of hope for the promised Messiah. + The Messiah was come. The teaching of the apostles to the + circumcision necessarily consisted of an explanation of this truth, + and efforts to dissipate the false notions which coloured Jewish + Messianic hopes, and interfered with their reception of the truth + that Jesus was the one who had been spoken of by the prophets, and + to whose coming their fathers had looked.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To the Gentiles, + St. Paul preached Christ as the revealer to a dark and ignorant + world of the nature of God, the purpose for which He had made man, + and the way in which man might serve and please God. The Jews had + their revelation, and were satisfied with it. The Gentiles walked + in darkness; they had none; their philosophies were the gropings of + earnest souls after light. The craving of the Gentile heart was for + a revelation. Paul preached to them the truth manifested to the + world through Christ.</p><span class="tei tei-pb" id="page040">[pg + 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus Pauline + teaching on the Incarnation counteracted the downward drag of + Nazarene Messianism, which, when left to itself, ended in denying + the Godhead of Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If for a century + the churches founded by St. Paul were sick with moral disorders, + wherewith they were inoculated, the vitality of orthodox belief in + the Godhead of Christ proved stronger than moral heresy, cast it + out, and left only the scars to tell what they had gone through in + their infancy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Petrine + Christianity upheld the standard of morality, Pauline Christianity + bore that of orthodoxy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. John, in the + cool of his old age, was able to give the Church its permanent + form. The Gentile converts had learned to reverence the purity, the + uprightness, the truthfulness of the Nazarene, and to be ashamed of + their excesses; and the Nazarene had seen that his Messianism + supplied him with nothing to satisfy the inner yearning of his + nature. Both met under the apostle of love to clasp hands and learn + of one another, to confess their mutual errors, to place in the + treasury of the Church, the one his faith, the other his ethics, to + be the perpetual heritage of Christianity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some there were + still who remained fixed in their prejudices, self-excommunicated, + monuments to the Church of the perils she had gone through, the + Scylla and Charybdis through which she had passed with difficulty, + guided by her Divine pilot.</p> + + <div class="tei tei-tb"> + <hr style="width: 50%" /> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I have been + obliged at some length to show that the early Christian Church in + Palestine bore so close a resemblance to the Essene sect, that to + the ordinary superficial observer it was indistinguishable from it. + And also, that so broad was the schism separating the Nazarene + Church consisting of Hebrews, from the Pauline Church consisting of + Gentiles that no external observer <span class="tei tei-pb" id= + "page041">[pg 041]</span><a name="Pg041" id="Pg041" class= + "tei tei-anchor"></a> who had not examined the doctrines of these + communities would suppose them to be two forms of the same faith, + two religions sprung from the same loins. Their connection was as + imperceptible to a Jew, as would be that between Roman Catholicism + and Wesleyanism to-day.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Both Nazarene + and Jew worshipped in the same temple, observed the same holy days, + practised the same rites, shrank with loathing from the same food, + and mingled their anathemas against the same apostate, Paul, who + had cast aside at once the law in which he had been brought up, and + the Hebrew name by which he had been known.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The silence of + Josephus and Justus under these circumstances is explicable. They + have described Essenism; that description covers Nazarenism as it + appeared to the vulgar eye. If they have omitted to speak of Jesus + and his death, it is because both wrote at the time when Nazarene + and Pharisee were most closely united in sympathy, sorrow and + regret for the past. It was not a time to rip up old wounds, and + Justus and Josephus were both Pharisees.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That neither + should speak of Pauline Christianity is also not remarkable. It was + a Gentile religion, believed in only by Greeks and Romans; it had + no open <em class="tei tei-emph"><span style= + "font-style: italic">observable</span></em> connection with + Judaism. It was to them but another of those many religions which + rose as mushrooms, to fade away again on the soil of the Roman + world, with which the Jewish historians had little interest and no + concern.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If this + explanation which I have offered is unsatisfactory, I know not + whither to look for another which can throw light to the strange + silence of Philo, Josephus and Justus.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is thrown in + the teeth of Christians, that history, <span class="tei tei-pb" id= + "page042">[pg 042]</span><a name="Pg042" id="Pg042" class= + "tei tei-anchor"></a> apart from the Gospels, knows nothing of + Christ; that the silence of contemporary, and all but contemporary, + Jewish chroniclers, invalidates the testimony of the inspired + records.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The reasons + which I have given seem to me to explain this silence plausibly, + and to show that it arose, not from ignorance of the acts of Christ + and the existence of the Church, but from a deliberate purpose.</p> + </div><span class="tei tei-pb" id="page043">[pg 043]</span><a name= + "Pg043" id="Pg043" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 4.00em; margin-bottom: 4.00em"> + <a name="toc9" id="toc9"></a> <a name="pdf10" id="pdf10"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em"> + <span style="font-size: 144%">III. The Jew Of Celsus.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Celsus was one + of the four first controversial opponents of Christianity. His book + has been lost, with the exception of such portions as have been + preserved by Origen.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nothing for + certain is known of Celsus. Origen endeavours to make him out to be + an Epicurean, as prejudice existed even among the heathen against + this school of philosophy, which denied, or left as open questions, + the existence of a God, Providence, and the Eternity of the Soul. + He says in his first book that he has heard there had existed two + Epicureans of the name of Celsus, one who lived in the reign of + Nero († A.D. 68), the other under Hadrian († A.D. 138), and it is + with this latter that he has to do. But it is clear from passages + of Celsus quoted by Origen, that this antagonist of Christianity + was no Epicurean, but belonged to that school of Eclectics which + based its teaching on Platonism, but adopted modifications from + other schools. Origen himself is obliged to admit in several + passages of his controversial treatise that the views of Celsus are + not Epicurean, but Platonic; but he pretends that Celsus disguised + his Epicureanism under a pretence of Platonism. Controversialists + in the first days of Christianity were as prompt to discredit their + opponents by ungenerous, false accusation, as in these later + days.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We know neither + the place nor the date of the birth of Celsus. That he lived later + than the times of Hadrian <span class="tei tei-pb" id="page044">[pg + 044]</span><a name="Pg044" id="Pg044" class="tei tei-anchor"></a> + is clear from his mention of the Marcionites, who only arose in + A.D. 142, and of the Marcellians, named after the woman Marcella, + who, according to the testimony of Irenaeus,<a id="noteref_74" + name="noteref_74" href="#note_74"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">74</span></span></a> first + came to Rome in the time of Pope Anicetus, after A.D. 157. As + Celsus in two passages remarks that the Christians spread their + doctrines secretly, because they were forbidden under pain of death + to assemble together for worship, it would appear that he wrote his + book Λόγος ἀληθής during the reign of Marcus Aurelius (between + 161-180), who persecuted the Christians. We may therefore put the + date of the book approximately at A.D. 176.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The author is + certainly the Celsus to whom Lucian dedicated his writing, + <span class="tei tei-q">“Alexander the False Prophet.”</span> Of + the religious opinions of Celsus we are able to form a tolerable + conception from the work of Origen. <span class="tei tei-q">“If the + Christians only honoured One God,”</span> says he,<a id= + "noteref_75" name="noteref_75" href="#note_75"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">75</span></span></a> + <span class="tei tei-q">“then the weapons of their controversy with + others would not be so weak; but they show to a man, who appeared + not long ago, an exaggerated honour, and are of opinion that they + are not offending the Godhead, when they show to one of His + servants the same reverence that they pay to God Himself.”</span> + Celsus acknowledges, with the Platonists, One only, eternal, + spiritual God, who cannot be brought into union with impure matter, + the world. All that concerns the world, he says, God has left to + the dispensation of inferior spirits, which are the gods of + heathendom. The welfare of mankind is at the disposal of these + inferior gods, and men therefore do well to honour them in + moderation; but the human soul is called to escape the chains of + matter and strain after perfect purity; and this can only be done + by meditation on the One, supreme, almighty God. <span class= + "tei tei-q">“God,”</span> says he,<a id="noteref_76" name= + "noteref_76" href="#note_76"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">76</span></span></a> + <span class="tei tei-q">“has <span class="tei tei-pb" id= + "page045">[pg 045]</span><a name="Pg045" id="Pg045" class= + "tei tei-anchor"></a> not made man in His image, as Christians + affirm; for God has not either the appearance of a man, nor indeed + any visible form.”</span> In the fourth Book he remarks, in + opposition to the Christian doctrine of the Incarnation, + <span class="tei tei-q">“I will appeal to that which has been held + as true in all ages,—that God is good, beautiful, blessed, and + possesses in Himself all perfections. If He came down among men, He + must have altered His nature; from a good God, He must have become + bad; from beautiful, ugly; from blessed, unhappy; and His perfect + Being would have become one of imperfection. Who can tolerate such + a change? Only transitory things alter their conditions; the + intransitory remain ever the same. Therefore it is impossible to + conceive that God can have been transformed in such a + manner.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is remarkable + that Celsus, living in the middle of the second century, and able + to make inquiries of aged Jews whose lives had extended from the + first century, should have been able to find out next to nothing + about Jesus and his disciples, except what he read in the Gospels. + This is proof that no traditions concerning Jesus had been + preserved by the Jews, apart from those contained in the Gospels, + Canonical and Apocryphal.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Origen's answer + to Celsus is composed of eight Books. In the first Book a Jew + speaks, who is introduced by Celsus as addressing Jesus himself; in + the second Book this Jew addresses those of his fellow-countrymen + who have embraced Christianity; in the other six Books Celsus + speaks for himself. Origen extracts only short passages from the + work of Celsus, and then labours to demolish the force of the + argument of the opponent of Christianity as best he can.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The arguments of + Celsus and the counter-arguments of Origen do not concern us here. + All we have to deal <span class="tei tei-pb" id="page046">[pg + 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a> + with are those traditions or slanders detailed to Celsus by the + Jews, which he reproduces. That Celsus was in communication with + Jews when he wrote the two first Books is obvious, and the only + circumstances he relates which concern the life of our Lord he + derived from his Jewish informants. <span class="tei tei-q">“The + Jew (whom Celsus introduces) addresses Jesus, and finds much fault. + In the first place, he charges him with having falsely proclaimed + himself to be the Son of a Virgin; afterwards, he says that Jesus + was born in a poor Jewish village, and that his mother was a poor + woman of the country, who supported herself with spinning and + needlework; that she was cast off by her betrothed, a carpenter; + and that after she was thus rejected by her husband, she wandered + about in disgrace and misery till she secretly gave birth to Jesus. + Jesus himself was obliged from poverty and necessity to go down as + servant into Egypt, where, he learnt some of the secret sciences + which are in high honour among the Egyptians; and he placed such + confidence in these sciences, that on his return to his native land + he gave himself out to be a God.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Origen adds: + <span class="tei tei-q">“The carpenter, as the Jew of Celsus + declares, who was betrothed to Mary, put the mother of Jesus from + him, because she had broken faith with him, in favour of a soldier + named Panthera!”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again: + <span class="tei tei-q">“Celsus relates from the Gospel of Matthew + the flight of Christ into Egypt; but he denies all that is + marvellous and supernatural in it, especially that an angel should + have appeared to Joseph and ordered him to escape. Instead of + seeking whether the departure of Jesus from Judaea and his + residence in Egypt had not some spiritual meaning, he has made up a + fable concerning it. He admits, indeed, that Jesus may have wrought + the miracles which attracted such a multitude <span class= + "tei tei-pb" id="page047">[pg 047]</span><a name="Pg047" id="Pg047" + class="tei tei-anchor"></a> of people to him, and induced them to + follow him as the Messiah; but he pretends that these miracles were + wrought, not by virtue of his divine power, but of his magical + knowledge. Jesus, says he, had a bad education; later he went into + Egypt and passed into service there, and there learnt some + wonderful arts. When he came back to his fatherland, on account of + these arts, he gave himself out to be a God.”</span><a id= + "noteref_77" name="noteref_77" href="#note_77"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">77</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“The Jew brought forward by Celsus goes on to say, + <span class="tei tei-q">‘I could relate many things more concerning + Jesus, all which are true, but which have quite a different + character from what his disciples relate touching him; but, I will + not now bring these forward.’</span> And what are these + facts,”</span> answers Origen, <span class="tei tei-q">“which are + not in agreement with the narratives of the Evangelists, and which + the Jew refrains from mentioning? Unquestionably, he is using only + a rhetorical expression; he pretends that he has in his store + abundance of munitions of war to discharge against Jesus and his + doctrine, but in fact he knows nothing which can deceive the hearer + with the appearance of truth, <em class="tei tei-emph"><span style= + "font-style: italic">except those particulars which he has culled + from the the Gospels themselves</span></em>.”</span><a id= + "noteref_78" name="noteref_78" href="#note_78"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">78</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is most + important evidence of the utter ignorance of the Jews in the second + century of all that related to the history of our Lord. Justus and + Josephus had been silent. There was no written narrative to which + the Jew might turn for information; his traditions were silent. The + fall of Jerusalem and the dispersion of the Jews had broken the + thread of their recollections.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is very + necessary to bear this in mind, in order to appreciate the utter + worthlessness of the stories told of our Saviour in the Talmud and + the Toledoth Jeschu. An attempt has been made to bolster up these + late fables, <span class="tei tei-pb" id="page048">[pg + 048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a> + and show that they are deserving of a certain amount of + confidence.<a id="noteref_79" name="noteref_79" href= + "#note_79"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">79</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But it is clear + that the religious movement which our Lord originated in Palestine + attracted much less attention at the time than has been usually + supposed. The Sanhedrim at first regarded his teaching with the + contempt with which, in after times, Leo X. heard of the preaching + of Luther. <span class="tei tei-q">“It is a schoolman's + proposition,”</span> said the Pope. <span class="tei tei-q">“A new + rabbinical tradition,”</span> the elders probably said. Only when + their interests and fears were alarmed, did they interfere to + procure the condemnation of Christ. And then they thought no more + of their victim and his history than they did later of the history + of James, the Lord's brother. The preaching and death of Jesus led + to no tumultuous outbreak against the Roman government, and + therefore excited little interest. The position of Christ as the + God-man was not forced on them by the Nazarenes. The Jews noticed + the virtues of these men, but ignored their peculiar tenets, till + traditions were lost; and when the majesty of Christ, incarnate + God, shone out on the world which turned to acknowledge him, they + found that they had preserved no records, no recollections of the + events in the history of Jesus. That he was said by Christians to + have been born of a Virgin, driven into Egypt by King Herod—that he + wrought miracles, gathered disciples, died on the cross and rose + again—they heard from the Christians; and these facts they made use + of to pervert them into fantastic fables, to colour them with + malignant inventions. The only trace of independent tradition is in + the mention made of Panthera by the Jew produced by + Celsus.</p><span class="tei tei-pb" id="page049">[pg + 049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is perhaps + worthy of remark that St. Epiphanius, who wrote against heresies at + the end of the fourth century, gives the genealogy of Jesus + thus:<a id="noteref_80" name="noteref_80" href= + "#note_80"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">80</span></span></a></p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em"> + <div class="tei tei-lg" style= + "margin-top: 0.90em; margin-bottom: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Jacob, called Panther</span></span><span style= + "font-size: 90%">, married to ?</span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 1.80em"> + <span style="font-size: 90%">Offspring:</span> + </div> + + <div class="tei tei-l" style= + "text-align: left; margin-left: 3.60em"> + <span style="font-size: 90%">Mary, married to Joseph</span> + </div> + + <div class="tei tei-l" style= + "margin-left: 5.40em; text-align: left"> + <span style="font-size: 90%">Offspring:</span> + </div> + + <div class="tei tei-l" style= + "margin-left: 7.20em; text-align: left"> + <span class="tei tei-hi" style= + "text-align: left"><span style="font-size: 90%; font-style: italic"> + Jesus</span></span> + </div> + + <div class="tei tei-l" style= + "margin-left: 3.60em; text-align: left"> + <span style="font-size: 90%">Cleophas</span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It shows that in + the fourth century the Jewish stories of Panthera had made such an + impression on the Christians, that his name was forced into the + pedigree of Jesus.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Had any of the + stories found in the Toledoth Jeschu existed in the second century, + we should certainly have found them in the book of Celsus.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Origen taunts + the Jew with knowing nothing of Christ but what he had found out + from the Gospels. He would not have uttered that taunt had any + anti-Christian apocryphal biographies of Christ existed in his day. + The Talmud, indeed, has the tale of Christ having studied magic in + Egypt. Whence this legend, as well as that of Panthera, came, we + shall see presently.</p> + </div><span class="tei tei-pb" id="page050">[pg 050]</span><a name= + "Pg050" id="Pg050" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc11" id="toc11"></a> <a name="pdf12" id="pdf12"></a> + + <h2 class="tei tei-head" style= + "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left"> + <span style="font-size: 144%">IV. The Talmud.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Talmud + (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the Teaching) consists of + two parts, the Mischna and the Gemara.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Mischna + (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> δευτέρωσις, Second Law, or + Recapitulation) is a collection of religious ordinances, + interpretations of Old Testament passages, especially of Mosaic + rules, which have been given by various illustrious Rabbis from the + date of the founding of the second Temple, therefore from about + B.C. 400 to the year A.D. 200. These interpretations, which were + either written or orally handed down, were collected in the year + A.D. 219 by the Rabbi Jehuda the Holy, at Tiberias, on the Sea of + Galilee, into a book to which he gave the name of Mischna, the + Recapitulation of the Law. At that time the Jewish Sanhedrim and + the Patriarch resided at Tiberias. After the destruction of + Jerusalem in A.D. 70, the Sanhedrim, which consisted of seventy-one + persons, assembled at Jamnia, the ancient Philistine city of Jabne; + but on the insurrection of the Jews under Barcochab, A.D. 135, it + took up its quarters at Tiberias. There the Sanhedrim met under a + hereditary Patriarch of the family of Gamaliel, who bore the title + of Nasi, Chief, till A.D. 420, when the last member of the house of + Gamaliel died, and the Patriarchate and Sanhedrim departed from + Tiberias.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Mischna is + made up of six Orders (Sedarim), which together contain sixty-three + Tractates. The first Order or Seder is called Iesaïm, and treats of + agriculture. <span class="tei tei-pb" id="page051">[pg + 051]</span><a name="Pg051" id="Pg051" class="tei tei-anchor"></a> + The second, Moed, treats of festivals. The third, Naschim, deals + with the rights of women. The fourth, Nezikim, or Jechnoth, treats + of cases of law. The fifth, Kodaschim, of holy things. The sixth, + Taharoth, of impurity and purifications.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Orders of + Kodaschim and Taharoth are incomplete. The Jerusalem Talmud + consists of only the first four, and the tract Nidda, which belongs + to the Order Taharoth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now it is + deserving of remark, that many of the Rabbis whose sayings are + recorded in the Mischna lived in the time of our Lord, or shortly + after, and yet that not the smallest reference is made to the + teaching of Jesus, nor even any allusion to him personally. + Although the Mischna was drawn up beside the Sea of Galilee, at + Tiberias, near where Jesus lived and wrought miracles and taught, + neither he nor his followers are mentioned once throughout the + Mischna.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There must be a + reason why the Mischna, as well as Josephus and Justus of Tiberias, + is silent respecting Jesus of Nazareth. The reason I have already + given. The followers of Jesus were regarded as belonging to the + sect of the Essenes. Our Lord's teaching made no great impression + on the Jews of his time. It was so radically unlike the pedantry + and puerilities of their Rabbis, that they did not acknowledge him + as a teacher of the Law. He had preached Essene disengagement from + the world, conquest of passion. Only when Essene enthusiasm was + thought to threaten the powerful families which held possession of + and abused the pontifical office, had the high-priest and his party + taken alarm, and obtained the condemnation and death of Jesus. + Their alarm died away, the political situation altered, the new + Essenianism ceased to be suspected, and Nazarene Christianity took + its place among the parties of <span class="tei tei-pb" id= + "page052">[pg 052]</span><a name="Pg052" id="Pg052" class= + "tei tei-anchor"></a> Judaism, attracting little notice and + exciting no active hostility.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Mischna was + drawn up at the beginning of the third century, when Christianity + was spreading rapidly through the Roman empire, and had excited the + Roman emperors to fierce persecution of those who professed it. Yet + Jehuda the Holy says not a word about Christ or Christianity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He and those + whose sayings he quotes had no suspicion that this religion, which + was gaining ground every day among the Gentiles, had sprung from + the teaching of a Jew. Christianity ruffled not the surface of + Jewdom. The harmless Nazarenes were few, and were as strict + observers of the Law as the straitest Pharisees.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And if + Christianity was thus a matter of indifference to the Jews, no + wonder that every recollection of Jesus of Nazareth, every + tradition of his birth, his teaching, his death, had died away, so + that, even at the close of the second century, Origen could charge + his Jew opponent with knowing nothing of Jesus save what he had + learned from the Gospels.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Mischna + became in turn the subject of commentary and interpretation by the + Rabbis. The explanations of famous Rabbis, who taught on the + Mischna, were collected, and called Gemara (the Complement), + because with it the collection of rabbinical expositions of the Law + was completed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There are two + editions of the Gemara, one made in Palestine and called the + Jerusalem Gemara, the other made at Babylon.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Jerusalem + Gemara was compiled about A.D. 390, under the direction of the + Patriarch of Tiberias. But there was a second Jewish Patriarchate + at Babylon, which lasted till A.D. 1038, whereas that of Tiberias + was extinguished, as has been already said, in A.D. + 420.</p><span class="tei tei-pb" id="page053">[pg + 053]</span><a name="Pg053" id="Pg053" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Babylonish Jews, under the direction of their Patriarch, an + independent school of commentators on the Mischna had arisen. Their + opinions were collected about the year A.D. 500, and compose the + Babylonish Gemara. This latter Gemara is held by modern Jews in + higher esteem than the Jerusalem Gemara.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Mischna, + which is the same to both Gemaras, together with one of the + commentaries and glosses, called Mekilta and Massektoth, form + either the Jerusalem or the Babylonish Talmud.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">All the Jewish + historians who speak of the compilation of the Gemara of Babylon, + are almost unanimous on three points: that the Rabbi Ashi was the + first to begin the compilation, but that death interrupted him + before its completion; that he had for his assistant another + doctor, the Rabbi Avina; and that a certain Rabbi Jose finished the + work seventy-three years after the death of Rabbi Ashi. Rabbi Ashi + is believed to have died A.D. 427, consequently the Babylonish + Talmud was completed in A.D. 500.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Jerome (d. + 420) was certainly acquainted with the Mischna, for he mentions it + by name.<a id="noteref_81" name="noteref_81" href= + "#note_81"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">81</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Ephraem (d. + 378) says:</p> + + <div class="block tei tei-quote" style= + "margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">The Jews have had four sorts of traditions which + they call Repetitions (δευτερώσεις). The first bear the name of + Moses the Prophet; they attribute the second to a doctor named + Akiba or Bar Akiba. The third pass for being those of a certain + Andan or Annan, whom they call also Judas; and they maintain that + the sons of Assamonaeus were the authors of the fourth. It is from + these four sources that all those doctrines among them are derived, + which, however futile they</span> <span class="tei tei-pb" id= + "page054">[pg 054]</span><a name="Pg054" id="Pg054" class= + "tei tei-anchor"></a><span style="font-size: 90%">may be, by them + are esteemed as the most profound science, and of which they speak + with ostentation.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_82" name= + "noteref_82" href="#note_82"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">82</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From this it + appears that St. Ephraem was acquainted not only with the Mischna, + but with the Gemara, then in process of formation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Both the + Jerusalem and the Babylonish Gemara, in their interpretations of + the Mischna, mention Jesus and the apostles, or, at all events, + have been supposed to do so. At the time when both Gemaras were + drawn up, Christianity was the ruling religion in the Roman empire, + and the Rabbis could hardly ignore any longer the Founder of the + new religion. But their statements concerning Jesus are + untrustworthy, because so late. Had they occurred in the Mischna, + they might have deserved attention.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But before we + consider the passages containing allusions to Jesus, it will be + well to quote a very singular anecdote in the Jerusalem + Gemara:<a id="noteref_83" name="noteref_83" href= + "#note_83"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">83</span></span></a></p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">It happened that the cow of a Jew who was + ploughing the ground began to low. An Arab (or a traveller) who was + passing, and who understood the language of beasts, on hearing this + lowing said to the labourer,</span> <span class= + "tei tei-q"><span style="font-size: 90%">‘</span><span style= + "font-size: 90%">Son of a Jew! son of a Jew! loose thine ox and set + it free from the plough, for the Temple is + fallen.</span><span style="font-size: 90%">’</span></span> + <span style="font-size: 90%">But as the ox lowed a second time, he + said,</span> <span class="tei tei-q"><span style="font-size: 90%"> + ‘</span><span style="font-size: 90%">Son of a Jew! son of a Jew! + yoke thy ox, join her to the plough, for the Messiah is + born.</span><span style="font-size: 90%">’</span></span> + <span class="tei tei-q"><span style= + "font-size: 90%">‘</span><span style="font-size: 90%">What is his + name?</span><span style= + "font-size: 90%">’</span></span><span style= + "font-size: 90%">asked the Jew.</span> <span class= + "tei tei-q"><span style="font-size: 90%">‘</span><span style= + "font-size: 90%">כובהס, the Consoler,</span><span style= + "font-size: 90%">’</span></span> <span style= + "font-size: 90%">replied the Arab.</span> <span class= + "tei tei-q"><span style="font-size: 90%">‘</span><span style= + "font-size: 90%">And what is the name of his + father?</span><span style="font-size: 90%">’</span></span> + <span style="font-size: 90%">asked the Jew.</span> <span class= + "tei tei-q"><span style="font-size: 90%">‘</span><span style= + "font-size: 90%">Hezekiah,</span><span style= + "font-size: 90%">’</span></span> <span style= + "font-size: 90%">answered the Arab.</span> <span class= + "tei tei-q"><span style="font-size: 90%">‘</span><span style= + "font-size: 90%">And whence comes he?</span><span style= + "font-size: 90%">’</span></span> <span class= + "tei tei-q"><span style="font-size: 90%">‘</span><span style= + "font-size: 90%">From the royal palace of Bethlehem + Juda.</span><span style="font-size: 90%">’</span></span> + <span style="font-size: 90%">Then the Jew sold his ox and his + plough, and becoming a seller of children's clothes went to + Bethlehem, where he found the mother of the Consoler afflicted, + because that, on the day he was born, the</span> <span class= + "tei tei-pb" id="page055">[pg 055]</span><a name="Pg055" id= + "Pg055" class="tei tei-anchor"></a><span style= + "font-size: 90%">Temple had been destroyed. But the other women, + to console her, said that her son, who had caused the ruin of the + Temple, would speedily rebuild it. Some days after, she owned to + the seller of children's clothes that the Consoler had been + ravished from her, and that she knew not what had become of him. + Rabbi Bun observes thereupon that there was no need to learn from + an Arab that the Messiah would appear at the moment of the fall + of the Temple, as the prophet Isaiah had predicted this very + thing in the two verses, x. 34 and xi. 1, on the ruin of the + Temple, and the cessation of the daily sacrifice, which took + place at the siege by the Romans, or by the impious + kingdom.</span><span style="font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is a very + curious story, and its appearance in the Talmud is somewhat + difficult to understand.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We must now pass + on to those passages which have been supposed to refer to our + Lord.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + Babylonish Gemara<a id="noteref_84" name="noteref_84" href= + "#note_84"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">84</span></span></a> it is + related that when King Alexander Jannaeus persecuted the Rabbis, + the Rabbi Jehoshua, son of Parachias, fled with his disciple Jesus + to Alexandria in Egypt, and there both received instruction in + Egyptian magic. On their way back to Judaea, both were hospitably + lodged by a woman. Next day, as Jehoshua and his disciple were + continuing their journey, the master praised the hospitality of + their hostess, whereupon his disciple remarked that she was not + only a hospitable but a comely woman.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now as it was + forbidden to Rabbis to look with admiration on female beauty, the + Rabbi Jehoshua was so angry with his disciple, that he pronounced + on him excommunication and a curse. Jesus after this separated from + his master, and gave himself up wholly to the study of magic.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The name Jesus + is Jehoshua Graecised. Both master <span class="tei tei-pb" id= + "page056">[pg 056]</span><a name="Pg056" id="Pg056" class= + "tei tei-anchor"></a> and pupil in this legend bore the same name, + but that of the pupil is in the Talmud abbreviated into Jeschu.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This story is + introduced in the Gemara to illustrate the obligation incumbent on + a Rabbi to keep custody over his eyes. It bears no signs of having + been forced in so as to give expression to antipathy against + Jeschu.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That this Jeschu + is our blessed Lord is by no means evident. On the contrary, the + balance of probability is that the pupil of Jehoshua Ben Perachia + was an entirely different person.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This Jehoshua, + son of Perachia, is a known historical personage. He was one of the + Sanhedrim in the reign of Alexander Jannaeus. He began to teach as + Rabbi in the year of the world 3606, or B.C. 154. Alexander + Jannaeus, son of Hyrcanus, was king of the Jews in B.C. 106. The + Pharisees could not endure that the royal and high-priestly + functions should be united in the same person; they therefore broke + out in revolt. The civil war caused the death of some 50,000, + according to Josephus. When Alexander had suppressed the revolt, he + led 800 prisoners to the fortress of Bethome, and crucified them + before the eyes of his concubines at a grand banquet he gave.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Pharisees, + and those of the Sanhedrim who had not fallen into his hands, + sought safety in flight. It was then probably that Jehoshua, son of + Perachia, went down into Egypt and was accompanied by Jeschu.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Jehoshua was + buried at Chittin, but the exact date of his death is not + known.<a id="noteref_85" name="noteref_85" href= + "#note_85"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">85</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Alexander + Jannaeus died B.C. 79, after a reign of twenty-seven years, whilst + besieging the castle of Ragaba on the further side of Jordan.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It will be seen + at once that the date of the Talmudic <span class="tei tei-pb" id= + "page057">[pg 057]</span><a name="Pg057" id="Pg057" class= + "tei tei-anchor"></a> Jeschu is something like a century earlier + than that of the Jesus of the Gospels.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Moreover, it + cannot be said that Jewish tradition asserts their identity. On the + contrary, learned Jewish writers have emphatically denied that the + Jeschu of the Talmud is the Jesus of the Gospels.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + <span class="tei tei-q">“Disputation”</span> of the Rabbi Jechiels + with Nicolas, a convert, occurs this statement. <span class= + "tei tei-q">“This (which is related of Jesus and the Rabbi Joshua, + son of Perachia) contains no reference to him whom Christians + honour as a God;”</span> and then he points out that the + impossibility of reconciling the dates is enough to prove that the + disciple of Joshua Ben Perachia was a person altogether distinct + from the Founder of Christianity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Rabbi + Lippmann<a id="noteref_86" name="noteref_86" href= + "#note_86"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">86</span></span></a> gives + the same denial, and shows that Jesus of the Gospels was a + contemporary of Hillel, whereas the Jeschu of the anecdote lived + from two to three generations earlier.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Rabbi Salman + Zevi entered into the question with great care in a pamphlet, and + produced ten reasons for concluding that the Jeschu of the Talmud + was not the Jesus, son of Mary, of the Evangelists.<a id= + "noteref_87" name="noteref_87" href="#note_87"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">87</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We can see now + how it was that the Jew of Celsus brought against our Lord the + charge of having learned magic in Egypt. He had heard in the + Rabbinic schools the anecdote of Jeschu, pupil of Jehoshua, son of + Perachia,—an anecdote which could scarcely fail to be narrated to + all pupils. He at once concluded that this Jeschu was the Jesus of + the Christians, without troubling himself with the chronology.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Mischna, + Tract. Sabbath, fol. 104, it is forbidden to make marks upon the + skin. The Babylonish Gemara <span class="tei tei-pb" id= + "page058">[pg 058]</span><a name="Pg058" id="Pg058" class= + "tei tei-anchor"></a> observes on this passage: <span class= + "tei tei-q">“Did not the son of Stada mark the magical arts on his + skin, and bring them with him out of Egypt?”</span> This son of + Stada is Jeschu, as will presently appear.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Mischna + of Tract. Sanhedrim, fol. 43, it is ordered that he who shall be + condemned to death by stoning shall be led to the place of + execution with a herald going before him, who shall proclaim the + name of the offender, and shall summon those who have anything to + say in mitigation of the sentence to speak before the sentence is + put in execution.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On this the + Babylonish Gemara remarks, <span class="tei tei-q">“There exists a + tradition: On the rest-day before the Sabbath they crucified + Jeschu. For forty days did the herald go before him and proclaim + aloud, He is to be stoned to death because he has practised evil, + and has led the Israelites astray, and provoked them to schism. Let + any one who can bring evidence of his innocence come forward and + speak! But as nothing was produced which could establish his + innocence, he was crucified on the rest-day of the Passah + (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the day before the + Passover).”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Mischna of + Tract. Sanhedrim, fol. 67, treats of the command in Deut. xiii. + 6-11, that any Hebrew who should introduce the worship of other + gods should be stoned with stones. On this the Gemara of Babylon + relates that, in the city of Lydda, Jeschu was heard through a + partition endeavouring to persuade a Jew to worship idols; + whereupon he was brought forth and crucified on the eve of the + Passover. <span class="tei tei-q">“None of those who are condemned + to death by the Law are spied upon except only those (seducers of + the people). How are they dealt with? They light a candle in an + inner chamber, and place spies in an outer room, who may watch and + listen to him (the accused). But he does not see them. Then he whom + the accused had formerly <span class="tei tei-pb" id="page059">[pg + 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a> + endeavoured to seduce says to him, <span class="tei tei-q">‘Repeat, + I pray you, what you told me before in private.’</span> Then, + should he do so, the other will say further, <span class= + "tei tei-q">‘But how shall we leave our God in heaven and serve + idols?’</span> Now should the accused be converted and repent at + this saying, it is well; but if he goes on to say, That is our + affair, and so and so ought we to do, then the spies must lead him + off to the house of judgment and stone him. This is what was done + to the son of Stada at Lud, and they hung him up on the eve of the + Passover.”</span><a id="noteref_88" name="noteref_88" href= + "#note_88"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">88</span></span></a> And + the Tract. Sanhedrim says, <span class="tei tei-q">“It is related + that on the eve of the Sabbath they crucified Jeschu, a herald + going before him,”</span> as has been already quoted; and then + follows the comment: <span class="tei tei-q">“Ula said, Will you + not judge him to have been the son of destruction, because he is a + seducer of the people? For the Merciful says (Deut. xiii. 8), Thou + shalt not spare him, neither shalt thou conceal him. But I, Jesus, + am heir to the kingdom. Therefore (the herald) went forth + proclaiming that he was to be stoned because he had done an evil + thing, and had seduced the people, and led them into schism. And + (Jeschu) went forth to be stoned with stones because he had done an + evil thing, and had seduced the people and led them into + schism.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Babylonish + Gemara to the Mischna of Tract. Sabbath gives the following + perplexing account of the parents of Jeschu:<a id="noteref_89" + name="noteref_89" href="#note_89"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">89</span></span></a> + <span class="tei tei-q">“They stoned the son of Stada in Lud + (Lydda), and crucified him on the eve of the Passover. This Stada's + son was Pandira's son. Rabbi Chasda said Stada's husband was + Pandira's master, namely Paphos, son of Jehuda. But how was Stada + his mother? His (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> Pandira's) mother was a + woman's hair-dresser. As they say in Pombeditha (the Babylonish + school by the Euphrates), this one went astray (S'tath-da) from her + husband.”</span></p><span class="tei tei-pb" id="page060">[pg + 060]</span><a name="Pg060" id="Pg060" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gloss or + Paraphrase on this is: <span class="tei tei-q">“Stada's son was not + the son of Paphos, son of Jehuda; No. As Rabbi Chasda observed, + Paphos had a servant named Pandira. Well, what has that to do with + it? Tell us how it came to pass that this son was born to Stada. + Well, it was on this wise. Miriam, the mother of Pandira, used to + dress Stada's hair, and ... Stada became a mother by Pandira, son + of Miriam. As they say in Pombeditha, Stada by name and Stada by + nature.”</span><a id="noteref_90" name="noteref_90" href= + "#note_90"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">90</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The obscurity of + the passage arises from various causes. R. Chasda is a punster, and + plays on the double meaning of <span class= + "tei tei-q">“Baal”</span> for <span class= + "tei tei-q">“husband”</span> and <span class= + "tei tei-q">“master.”</span> There is also ambiguity in the pronoun + <span class="tei tei-q">“his;”</span> it is difficult to say to + whom it always refers. The Paraphrase is late, and is a conjectural + explanation of an obscure passage.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is clear that + the Jeschu of the Talmud was the son of one Stada and Pandira. But + the name Pandira having the appearance of being a woman's + name,<a id="noteref_91" name="noteref_91" href= + "#note_91"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">91</span></span></a> this + led to additional confusion, for some said that Pandira was his + mother's name.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The late Gloss + does not associate Stada with the blessed Virgin. It gives the name + of Miriam or Mary <span class="tei tei-pb" id="page061">[pg + 061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a> + to be the mother of Pandira, the father of Jeschu. The Jew of + Celsus says that the mother of Jesus was a poor needlewoman, who + also span for her livelihood. He probably recalled what was said of + Miriam, the mother of Panthera, and grandmother of Jeschu, and + applied it to St. Mary the Virgin, misled by the obscurity of the + saying of Chasda, which was orally repeated in the Rabbinic + schools.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Jerusalem + Gemara to Tract. Sabbath says: <span class="tei tei-q">“The + sister's son of Rabbi Jose swallowed poison, or something deadly. + There came to him a man and conjured him in the name of Jeschu, son + of Pandeira, and he was healed or made easy. But when he went forth + it was said to him, How hast thou healed him? He answered, by using + such and such words. Then he (R. Jose) said to him, It had been + better for him to have died than to have heard this name. And so it + was with him (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the boy died).”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In another + place:<a id="noteref_92" name="noteref_92" href= + "#note_92"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">92</span></span></a> + <span class="tei tei-q">“Eleasar, the son of Damah, was bitten by a + serpent. There came to him James, a man of the town of Sechania, to + cure him in the name of Jeschu, son of Pandeira; but the Rabbi + Ismael would not suffer it, but said, It is not permitted to thee, + son of Damah. But he (James) said, Suffer me, and I will bring an + argument against thee which is lawful. But he would not suffer + him.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gemara to + Tract. Sanhedrim, fol. 43, mentions five disciples of Jeschu + Ben-Stada, namely, Matthai, Nakai, Netzer, Boni and Thoda. It + says:—</p> + + <div class="block tei tei-quote" style= + "margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">Jeschu had five disciples, Matthai, Nakai, Nezer + and Boni, and also Thoda. They brought Matthai (to the tribunal) to + pronounce sentence of death against him. He said, Shall Matthai + suffer when it is written (Ps. xlii. 3), מתי When shall</span> + <span class="tei tei-pb" id="page062">[pg 062]</span><a name= + "Pg062" id="Pg062" class="tei tei-anchor"></a><span style= + "font-size: 90%">I come to appear before the presence of God? They + replied, Shall not Matthai die when it is written, מתי When shall + he die and his name perish? They produced Nakai. He said, Shall + Nakai נקאי die? Is it not written, The innocent ונקי slay thou not? + (Exod. xxiii. 7). They answered him, Shall not Nakai die when it is + written, In the secret places does he murder the innocent? (Ps. x. + 8). When they brought forth Netzer, he said unto them, Shall Netzer + נצר be slain? Is it not written (Isa. xi. 1), A branch ונצר shall + grow out of his roots? They replied, Shall not Netzer die because + it is written (Isa. xiv. 19), Thou art cast out of thy grave like + an abominable branch? They brought forth Boni בוני. He said, Shall + Boni die the death when it is written (Ex. iv. 22), בני My son, my + firstborn, is Israel? They replied, Shall not Boni die the death + when it is written (Ex. v. 23), So I will slay thy son, thy + firstborn son? They led out Thoda תודה. He said, Shall Thoda die + when it is written (Ps. c. 1), A psalm לתודה of thanksgiving? They + replied, Shall not Thoda die when it is written (Ps. 1. 23),</span> + <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">He that + sacrificeth praise, he honoureth me?</span><span style= + "font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is all that + the Gemara tells us about Jeschu, son of Stada or Pandira. It + behoves us now to consider whether he can have been the same person + as our Lord.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That there + really lived such a person as Jeschu Ben-Pandira, and that he was a + disciple of the Rabbi Jehoshua Ben-Perachia, I see no reason to + doubt.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That he escaped + from Alexander Jannaeus with his master into Egypt, and there + studied magical arts; that he returned after awhile to Judaea, and + practised his necromantic arts in his own country, is also not + improbable. Somewhat later the Jews were famous, or infamous, + throughout the Roman world as conjurors and exorcists. Egypt was + the head-quarters of magical studies.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That Jeschu, son + of Pandira, was stoned to death, in <span class="tei tei-pb" id= + "page063">[pg 063]</span><a name="Pg063" id="Pg063" class= + "tei tei-anchor"></a> accordance with the Law, for having practised + magic, is also probable. The passages quoted are unanimous in + stating that he was stoned for this offence. The Law decreed this + as the death sorcerers were to undergo.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Talmud, + Jeschu is first stoned and then crucified. The object of this + double punishment being attributed to him is obvious. The Rabbis of + the Gemara period had begun—like the Jew of Celsus—to confuse Jesus + son of Mary with Jeschu the sorcerer. Their tradition told of a + Jeschu who was stoned; Christian tradition, of a Jesus who was + crucified. They combined the punishments and fused the persons into + one. But this was done very clumsily. It is possible that more than + one Jehoshua has contributed to form the story of Jeschu in the + Talmud. For his mother Stada is said to have been married to + Paphos, son of Jehuda. Now Paphos Ben-Jehuda is a Rabbi whose name + recurs several times in the Talmud as an associate of the + illustrious Rabbi Akiba, who lived after the destruction of + Jerusalem, and had his school at Bene-Barah. To him the first + composition of the Mischna arrangements is ascribed. As a follower + of the pseudo-Messiah Barcochab, in the war of Trajan and Hadrian, + he sealed a life of enthusiasm with a martyr's death, A.D. 135, at + the capture of Bether. When the Jews were dispersed and forbidden + to assemble, Akiba collected the Jews and continued instructing + them in the Law. Paphus remonstrated with him on the risk. Akiba + answered by a parable. <span class="tei tei-q">“A fox once went to + the river side, and saw the fish flying in all directions. What do + you fear? asked the fox. The nets spread by the sons of men, + answered the fish. Ah, my friends, said the fox, come on shore by + me, and so you will escape the nets that drag the water.”</span> A + few days after, Akiba was in prison, and Paphus also. Paphus said, + <span class="tei tei-q">“Blessed art thou, Rabbi Akiba, because + thou art imprisoned <span class="tei tei-pb" id="page064">[pg + 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a> + for the words of the Law, and woe is me who am imprisoned for + matters of no importance.”</span><a id="noteref_93" name= + "noteref_93" href="#note_93"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">93</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We naturally + wonder how it is that Stada, the mother of Jeschu, who was born + about B.C. 120, should be represented as the wife of Paphus, son of + Jehuda, who died about A.D. 150, two centuries and a half + later.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is quite + possible that this Paphus lost his wife, who eloped from him with + one Pandira, and became mother of a son named Jehoshua. The name of + Jehoshua or Jesus is common enough.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Gittin, + Paphus is again mentioned. <span class="tei tei-q">“There is who + finds a fly in his cup, and he takes it out, and will not drink of + it. And this is what did Paphus Ben-Jehuda, who kept the door shut + upon his wife, and nevertheless she ran away from + him.”</span><a id="noteref_94" name="noteref_94" href= + "#note_94"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">94</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mary, the + plaiter of woman's hair, occurs in Chajigah. <span class= + "tei tei-q">“Rabbi Bibai, when the angel of death at one time stood + before him, said to his messenger, Go, and bring hither Mary, the + women's hair-dresser. And the young man went,”</span> &c.<a id= + "noteref_95" name="noteref_95" href="#note_95"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">95</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to the + Toledoth Jeschu, as we shall see presently, Mary's instructor is + the Rabbi Simon Ben Schetach. She is visited and questioned by the + Rabbi Akiba. This visitation by Akiba is given in the Talmudic + tract, Calla,<a id="noteref_96" name="noteref_96" href= + "#note_96"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">96</span></span></a> and + thence the author of the Toledoth Jeschu drew it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“As once the Elders sat at the gate, there passed two + boys before them. One uncovered his head, the other did not. Then + said the Rabbi Elieser, The latter is certainly a Mamser; but the + Rabbi Jehoshua<a id="noteref_97" name="noteref_97" href= + "#note_97"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">97</span></span></a> said, + He is a Ben-hannidda. Akiba said, He is both a Mamser and a + Ben-hannidda. They said to him, How canst thou <span class= + "tei tei-pb" id="page065">[pg 065]</span><a name="Pg065" id="Pg065" + class="tei tei-anchor"></a> oppose the opinion of thy companions? + He answered, I will prove what I have said. Then he went to the + boy's mother, who was sitting in the market selling fruit, and said + to her, My daughter, if you will tell me the truth I will promise + you eternal life. She said to him, Swear to me. And he swore with + his lips, but in his heart he did not ratify the oath.”</span> Then + he learned what he desired to know, and came back to his companions + and told them all.<a id="noteref_98" name="noteref_98" href= + "#note_98"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">98</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have here + corroborative evidence that this Stada and her son Jeschu lived at + the time of Akiba and Paphus, that is, after the fall of Jerusalem, + in the earlier part of the second century.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I think that + probably the story grew up thus:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A certain + Jehoshua, in the reign of Alexander Jannaeus, went down into Egypt, + and there learnt magic. He returned to Judaea, where he practised + it, but was arrested at Lydda and executed by order of the + Sanhedrim, by being stoned to death.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But who was this + Jehoshua? Tradition was silent. However, there was a floating + recollection of a Jehoshua born of one Stada, wife of Paphus, son + of Jehuda, the companion of Akiba. The two Jehoshuas were + confounded together. Thus stood the story when Origen wrote against + Celsus in A.D. 176.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">By A.D. 500 it + had grown considerably. The Jew of Celsus had already fused Jesus + of Nazareth with the other two Jehoshuas. This led to the Rabbis of + the Gemara relating that Jehoshua was both stoned and + crucified.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I do not say + that this certainly is the origin of the story as it appears in the + Talmud, but it bears on the <span class="tei tei-pb" id= + "page066">[pg 066]</span><a name="Pg066" id="Pg066" class= + "tei tei-anchor"></a> face of it strong likelihood that it is. + Jehoshua who went into Egypt could not have been stoned to death + after the destruction of Jerusalem and the revolt of Barcochab, for + then the Jews had not the power of life and death in their hands. + The execution must have taken place long before; yet the Rabbis + whose names appear in connection with the story—always excepting + Jehoshua son of Perachia—all belong to the second century after + Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The solution I + propose is simple, and it explains what otherwise would be + inexplicable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If it be a true + solution, it proves that the Jews in A.D. 500, when the Babylonian + Gemara was completed, had no traditions whatever concerning Jesus + of Nazareth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We shall see + next how the confusion that originated in the Talmud grew into the + monstrous romance of the Toledoth Jeschu, the Jewish counter-Gospel + of the Middle Ages.</p> + </div><span class="tei tei-pb" id="page067">[pg 067]</span><a name= + "Pg067" id="Pg067" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc13" id="toc13"></a> <a name="pdf14" id="pdf14"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em"> + <span style="font-size: 144%">V. The Counter-Gospels.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + thirteenth century it became known among the Christians that the + Jews were in possession of an anti-evangel. It was kept secret, + lest the sight of it should excite tumults, spoliation and + massacre. But of the fact of its existence Christians were made + aware by the account of converts.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There are, in + reality, two such anti-evangels, each called Toldoth Jeschu, not + recensions of an earlier text, but independent collections of the + stories circulating among the Jews relative to the life of our + Lord.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The name of + Jesus, which in Hebrew is Joshua or Jehoshua (the Lord will + sanctify) is in both contracted into Jeschu by the rejection of an + <span lang="he" class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">Ain</span></span>, ישו for ישוע.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Rabbi Elias, + in his Tischbi, under the word Jeschu, says, <span class= + "tei tei-q">“Because the Jews will not acknowledge him to be the + Saviour, they do not call him Jeschua, but reject the Ain and call + him Jeschu.”</span> And the Rabbi Abraham Perizol, in his book + Maggers Abraham, c. 59, says, <span class="tei tei-q">“His name was + Jeschua; but as Rabbi Moses, the son of Majemoun of blessed memory, + has written it, and as we find it throughout the Talmud, it is + written Jeschu. They have carefully left out the <span lang="he" + class="tei tei-foreign" xml:lang="he"><span style= + "font-style: italic">Ain</span></span>, because he was not able to + save himself.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Talmud in + the Tract. Sanhedrim<a id="noteref_99" name="noteref_99" href= + "#note_99"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">99</span></span></a> says, + <span class="tei tei-q">“It is not lawful to name the name of a + false God.”</span> On this account the Jews, rejecting the mission + of our Saviour, <span class="tei tei-pb" id="page068">[pg + 068]</span><a name="Pg068" id="Pg068" class="tei tei-anchor"></a> + refused to pronounce his name without mutilating it. By omitting + the <span lang="he" class="tei tei-foreign" xml:lang= + "he"><span style="font-style: italic">Ain</span></span>, the + Cabbalists were able to give a significance to the name. In its + curtailed form it is composed of the letters Jod, Schin, Vau, which + are taken to stand for ימח שמו וזכרונו jimmach schemo vezichrono, + <span class="tei tei-q">“His name and remembrance shall be + extinguished.”</span> This is the reason given by the Toledoth + Jeschu.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Who were the + authors of the books called Toledoth Jeschu, the two + counter-Gospels, is not known.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Justin Martyr, + who died A.D. 163, speaks of the blasphemous writings of the Jews + about Jesus;<a id="noteref_100" name="noteref_100" href= + "#note_100"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">100</span></span></a> but + that they contained traditions of the life of the Saviour can + hardly be believed in presence of the silence of Josephus and + Justus, and the ignorance of the Jew of Celsus. Origen says in his + answer, that <span class="tei tei-q">“though innumerable lies and + calumnies had been forged against the venerable Jesus, none had + dared to charge him with any intemperance whatever.”</span><a id= + "noteref_101" name="noteref_101" href="#note_101"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">101</span></span></a> He + speaks confidently, with full assurance. If he had ever met with + such a calumny, he would not have denied its existence, he would + have set himself to work to refute it. Had such calumnious writings + existed, Origen would have been sure to know of them. We may + therefore be quite satisfied that none such existed in his time, + the middle of the third century.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Toledoth + Jeschu comes before us with a flourish of trumpets from Voltaire. + <span class="tei tei-q">“Le Toledos Jeschu,”</span> says he, + <span class="tei tei-q">“est le plus ancien écrit Juif, qui nous + ait été transmis contre notre religion. C'est une vie de Jesus + Christ, toute contraire à nos Saints Evangiles: elle parait + être du premier siècle, et même écrite avant les + evangiles.”</span><a id="noteref_102" name="noteref_102" href= + "#note_102"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">102</span></span></a> + <span class="tei tei-pb" id="page069">[pg 069]</span><a name= + "Pg069" id="Pg069" class="tei tei-anchor"></a> A fair specimen of + reckless judgment on a matter of importance, without having taken + the trouble to examine the grounds on which it was made! Luther + knew more of it than did Voltaire, and put it in a very different + place:—</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">The proud evil spirit carries on all sorts of + mockery in this book. First he mocks God, the Creator of heaven and + earth, and His Son Jesus Christ, as you may see for yourself, if + you believe as a Christian that Christ is the Son of God. Next he + mocks us, all Christendom, in that we believe in such a Son of God. + Thirdly, he mocks his own fellow Jews, telling them such + disgraceful, foolish, senseless affairs, as of brazen dogs and + cabbage-stalks and such like, enough to make all dogs bark + themselves to death, if they could understand it, at such a pack of + idiotic, blustering, raging, nonsensical fools. Is not that a + masterpiece of mockery which can thus mock all three at once? The + fourth mockery is this, that whoever wrote it has made a fool of + himself, as we, thank God, may see any day.</span><span style= + "font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Luther knew the + book, and, translated it, or rather condensed it, in his + <span class="tei tei-q">“Schem Hamphoras.”</span><a id= + "noteref_103" name="noteref_103" href="#note_103"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">103</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There are two + versions of the Toledoth Jeschu, differing widely from one another. + The first was published by Wagenseil, of Altdorf, in 1681. The + second by Huldrich at Leyden in 1705. Neither can boast of an + antiquity greater than, at the outside, the twelfth century. It is + difficult to say with certainty which is the earlier of the two. + Probably both came into use about the same time; the second + certainly in Germany, for it speaks of Worms in the German + empire.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to the + first, Jeschu (Jesus) was born in the year of the world 4671 (B.C. + 910), in the reign of Alexander <span class="tei tei-pb" id= + "page070">[pg 070]</span><a name="Pg070" id="Pg070" class= + "tei tei-anchor"></a> Jannaeus (B.C. 106-79)! He was the son of + Joseph Pandira and Mary, a widow's daughter, the sister of + Jehoshua, who was affianced to Jochanan, disciple of Simeon Ben + Schetah; and Jeschu became the pupil of the Rabbi Elchanan. Mary is + of the tribe of Juda.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to the + second, Jeschu was born in the reign of Herod the Proselyte, and + was the son of Mary, daughter of Calpus, and sister of Simeon, son + of Calpus, by Joseph Pandira, who carried her off from her husband, + Papus, son of Jehuda. Jeschu was brought up by Joshua, son of + Perachia, in the days of the illustrious Rabbi Akiba! Mary is of + the tribe of Benjamin.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The anachronisms + of both accounts are so gross as to prove that they were drawn up + at a very late date, and by Jews singularly ignorant of the + chronology of their history.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the first, + Mary is affianced to Jochanan, disciple of Simeon Ben Schetah. Now + Schimon or Simeon, son of Scheta, is a well-known character. He is + said to have strangled eighty witches in one day, and to have been + the companion of Jehudu Ben Tabai. He flourished B.C. 70.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the second + life we hear of Mary being the sister of Simeon Ben Kalpus + (Chelptu). He also is a well-known Rabbi, of whom many miracles are + related. He lived in the time of the Emperor Antoninus, before whom + he stood as a disciple, when an old man (circ. A.D. 160).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this also the + Rabbi Akiba is introduced. Akiba died A.D. 135. Also the Rabbi + Jehoshua Ben Levi. Now this Rabbi's date can also be fixed with + tolerable accuracy. He was the teacher of the Rabbi Jochanan, who + compiled the Jerusalem Talmud. His date is A.D. + 220.</p><span class="tei tei-pb" id="page071">[pg + 071]</span><a name="Pg071" id="Pg071" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have thus, in + the two lives of Jeschu, the following personages introduced as + contemporaries:</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">I.</td> + + <td class="tei tei-cell">II.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">Jeschu born (date given), B.C. + 910.</td> + + <td class="tei tei-cell">Herod the Great, B.C. 70-4.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">Alexander Jannaeus, B.C. + 106-79.</td> + + <td class="tei tei-cell">R. Jehoshua Ben Perachia, + <span class="tei tei-hi"><span style= + "font-style: italic">c.</span></span> B.C. 90.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">R. Simeon Ben Schetach, B.C. + 70.</td> + + <td class="tei tei-cell">R. Akiba, A.D. 135.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell">R. Papus Ben Jehuda, <span class= + "tei tei-hi"><span style= + "font-style: italic">c.</span></span> A.D. 140.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell">R. Jehoshua Ben Levi, <span class= + "tei tei-hi"><span style= + "font-style: italic">c.</span></span> A.D. 220.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The second + Toledoth Jeschu closes with, <span class="tei tei-q">“These are the + words of Jochanan Ben Zaccai;”</span> but it is not clear whether + it is intended that the book should be included in <span class= + "tei tei-q">“The words of Jochanan,”</span> or whether the + reference is only to a brief sentence preceding this statement, + <span class="tei tei-q">“Therefore have they no part or lot in + Israel. The Lord bless his people Israel with peace.”</span> + Jochanan Ben Zaccai was a priest and ruler of Israel for forty + years, from A.D. 30 or 33 to A.D. 70 or 73. He died at Jamnia, near + Jerusalem (Jabne of the Philistines), and was buried at + Tiberias.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nor are these + anachronisms the only proofs of the ignorance of the composers of + the two anti-evangels. In the first, on the death of King Alexander + Jannaeus, the government falls into the hands of his wife Helena, + who is represented as being <span class="tei tei-q">“also called + Oleina, and was the mother of King Mumbasius, afterwards called + Hyrcanus, who was killed by his servant Herod.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The wife of + Alexander Jannaeus was Alexandra, not Helena; she reigned from B.C. + 79 to B.C. 71. She was the mother of Hyrcanus and Aristobulus; but + was quite distinct from Oleina, mother of Mumbasius, and Mumbasius + was a very different person from Hyrcanus. Oleina was a queen of + Adiabene in Assyria.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The first Life + refers to the Talmud: <span class="tei tei-q">“This is the same + <span class="tei tei-pb" id="page072">[pg 072]</span><a name= + "Pg072" id="Pg072" class="tei tei-anchor"></a> Mary who dressed and + curled women's hair, mentioned several times in the + Talmud.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Both give absurd + anecdotes to account for monks wearing shaven crowns; both reasons + are different.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the first + Life, the Christian festivals of the Ascension <span class= + "tei tei-q">“forty days after Jeschu was stoned,”</span> that of + Christmas, and the Circumcision <span class="tei tei-q">“eight days + after,”</span> are spoken of as institutions of the Christian + Church.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the VIIIth + Book of the Apostolical Constitutions, the festivals of the + Nativity and the Ascension are spoken of,<a id="noteref_104" name= + "noteref_104" href="#note_104"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">104</span></span></a> + consequently they must have been kept holy from a very early age. + But it was not so with the feast of the Circumcision.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The 1st of + January was a great day among the heathen. In the Homilies of the + Fathers down to the eighth century, the 1st of January is called + the <span class="tei tei-q">“Feast of Satan and Hell,”</span> and + the faithful are cautioned against observing it. All participation + in the festivities of that day was forbidden by the Council + <span class="tei tei-q">“in Trullo,”</span> in A.D. 692, and again + in the Council of Rome, A.D. 744.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Pope Gelasius + (A.D. 496) forbade all observance of the day, according to + Baronius<a id="noteref_105" name="noteref_105" href= + "#note_105"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">105</span></span></a>, in + the hope of rooting out every remembrance of the pagan ceremonies + which were connected with it. In ancient Sacramentaries is a mass + on this day, <span class="tei tei-q">“de prohibendo ab + idolis.”</span> Nevertheless, traces of the celebration of the + Circumcision of Christ occur in the fourth century; for Zeno, + Bishop of Verona (d. A.D. 380), preached a sermon on it. In the + ancient Mozarabic Kalendar, in the Martyrology wrongly attributed + to St. Jerome, and in the Gelasian Sacramentary, the Circumcision + is indicated on January 1. But though noted in the Kalendars, the + day was, for the reason of its being observed as a heathen + festival, not <span class="tei tei-pb" id="page073">[pg + 073]</span><a name="Pg073" id="Pg073" class="tei tei-anchor"></a> + treated by the Church as a festival till very late. Litanies and + penitential offices were appointed for it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The notice in + the Toledoth Jeschu, therefore, points to a time when the feast was + observed with outward demonstration of joy, and the sanction of the + Church accorded to other festivities.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Toledoth + Jeschu adopts the fable of the Sanhedrim and King having sent out + an account of the trial of Jesus to the synagogues throughout the + world to obtain from them an expression of opinion. The synagogue + of Worms remonstrated against the execution of Christ. <span class= + "tei tei-q">“The people of Girmajesa (Germany) and all the + neighbouring country round Girmajesa which is now called Wormajesa + (Worms), and which lies in the realm of the Emperor, and the little + council in the town of Wormajesa, answered the King (Herod) and + said, Let Jesus go, and slay him not! Let him live till he falls + and perishes of his own accord.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The synagogues + of several cities in the Middle Ages did in fact, produce + apocryphal letters which they pretended had been written by their + forefathers remonstrating with the Jewish Sanhedrim at Jerusalem, + and requesting that Jesus might be spared. An epistle was produced + by the Jews of Ulm in A.D. 1348, another by the Jews of Ratisbon + about the same date, from the council at Jerusalem to their + synagogues.<a id="noteref_106" name="noteref_106" href= + "#note_106"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">106</span></span></a> The + Jews of Toledo pretended to possess similar letters in the reign of + Alfonso the Valiant, A.D. 1072. These letters probably served to + protect them from feeling the full stress of persecution which + oppressed the Jews elsewhere.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The most + astonishing ignorance of Gospel accounts of Christ and the apostles + is observable in both anti-evangels. Matthias and Matthew are the + same, so are <span class="tei tei-pb" id="page074">[pg + 074]</span><a name="Pg074" id="Pg074" class="tei tei-anchor"></a> + John the Baptist and John the Apostle, whilst Thaddaeus is said to + be <span class="tei tei-q">“also called Paul,”</span> and Simon + Peter is confounded with Simon Magus.<a id="noteref_107" name= + "noteref_107" href="#note_107"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">107</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These are + instances of the confusion of times and persons into which these + counter-Gospels have fallen, and they are sufficient to establish + their late and worthless character.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The two + anti-Gospels are clearly not two editions of an earlier text. The + only common foundation on which both were constructed was the + mention of Jeschu, son of Panthera, in the Talmud. Add to this such + distorted versions of Gospel stories as circulated among the Jews + in the Middle Ages, and we have the constituents of both + counter-Gospels. Both exhibit a profound ignorance of the sacred + text, but a certain acquaintance with prominent incidents in the + narrative of the Evangelists, not derived directly from the + Gospels, but, as I believe, from miracle-plays and pictorial and + sculptured representations such as would meet the eye of a + mediaeval Jew at every turn.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have not to + cast about far for a reason which shall account for the production + of these anti-evangels.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The persecution + to which the Jews were subjected in the Middle Ages from the + bigotry of the rabble or the cupidity of princes, fanned their + dislike for Christianity into a flame of intense mortal abhorrence + of the Founder of that religion whose votaries were their deadliest + foes. The Toledoth Jeschu is the utterance of this deep-seated + hatred,—the voice of an oppressed people execrating him who had + sprung from the holy race, and whose blood was weighing on their + heads.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And it is not + improbable that the Gospel record of the patient, loving life of + Jesus may have exerted an <span class="tei tei-pb" id="page075">[pg + 075]</span><a name="Pg075" id="Pg075" class="tei tei-anchor"></a> + influence on the young who ventured, with the daring curiosity of + youth, to explore those peaceful pages. What answer had the Rabbis + to make to those of their own religion who were questioning and + wavering? They had no counter-record to oppose to the Gospels, no + tradition wherewith to contest the history written by the + Evangelists. The notices in the Talmud were scanty, incomplete. It + was open to dispute whether these notices really related to Christ + Jesus.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Under such + circumstances, a book which professed to give a true account of + Jesus was certain to be hailed and accepted without too close a + scrutiny as to its authenticity; much as in the twelfth century + Joseph Ben Gorion's <span class="tei tei-q">“Jewish War”</span> was + assumed to be authentic.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Toledoth + Jeschu or <span class="tei tei-q">“Birth of Jesus”</span> boldly + identified the Jesus of the Gospels with the Jeschu of the Talmud, + and attempted to harmonize the Rabbinic and the Christian + stories.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is a + certain likeness between the two counter-Gospels, but this arises + solely from each author being actuated by the same motives as the + other, and from both deriving from common sources,—the Talmud and + Jewish misrepresentations of Gospel events.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But if there be + a likeness, there is sufficient dissimilarity to make it evident + that the two authors wrote independently, and had no common written + text to amplify and adorn.</p> + </div><span class="tei tei-pb" id="page076">[pg 076]</span><a name= + "Pg076" id="Pg076" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc15" id="toc15"></a> <a name="pdf16" id="pdf16"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">VI. The First Toledoth + Jeschu.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We will take + first the <span class="tei tei-hi"><span style= + "font-variant: small-caps">Wagenseil</span></span> edition of the + <span class="tei tei-hi"><span style= + "font-variant: small-caps">Toledoth Jeschu</span></span>,<a id= + "noteref_108" name="noteref_108" href="#note_108"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">108</span></span></a> and + give an outline of the story, only suppressing the most offensive + particulars, and commenting on the narrative as we proceed. + Wagenseil's Toledoth Jeschu begins as follows:</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">In the year of the world 4671, in the days of King + Jannaeus, a great misfortune befel Israel. There arose at that time + a scape-grace, a wastrel and worthless fellow, of the fallen race + of Judah, named Joseph Pandira. He was a well-built man, strong and + handsome, but he spent his time in robbery and violence. His + dwelling was at Bethlehem, in Juda. And there lived near him a + widow with her daughter, whose name was Mirjam; and this is the + same Mirjam who dressed and curled women's hair, who is mentioned + several times in the Talmud.</span><span style= + "font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is remarkable + that the author begins with the very phrase found in Josephus. He + calls the appearance of our Lord <span class="tei tei-q">“a great + misfortune which befel Israel.”</span> Josephus, after the passage + which has been intruded into his text relative to the miracles and + death of Christ, says, <span class="tei tei-q">“About this time + another great misfortune set the Jews in commotion;”</span> from + which it appears as if Josephus regarded the preaching of Christ as + a great misfortune. That he made no such reference has been already + shown.</p><span class="tei tei-pb" id="page077">[pg + 077]</span><a name="Pg077" id="Pg077" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The author also + places the birth of Jesus, in accordance with the Talmud, in the + reign of Alexander Jannaeus, who reigned from B.C. 106 to B.C. 79. + He reckons from the creation of the world, and gives the year as + 4671 (B.C. 910). This manner of reckoning was only introduced among + the Jews in the fourth century after Christ, and did not become + common till the twelfth century.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Wagenseil + Toledoth goes on to say that the widow engaged Mirjam to an + amiable, God-fearing youth, named Jochanan (John), a disciple of + the Rabbi Simeon, son of Shetach (fl. B.C. 70); but he went away to + Babylon, and she became the mother of Jeschu by Joseph Pandira. The + child was named Joshua, after his uncle, and was given to the Rabbi + Elchanan to be instructed in the Law.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">One day Jeschu, + when a boy, passed before the Rabbi Simeon Ben Shetach and other + members of the Sanhedrim without uncovering his head and bowing his + knee. The elders were indignant. Three hundred trumpets were blown, + and Jeschu was excommunicated and cast out of the Temple. Then he + went away to Galilee, and spent there several years.</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now at this time the unutterable Name of God was + engraved in the Temple on the corner-stone. For when King David dug + the foundations, he found there a stone in the ground on which the + Name of God was engraved, and he took it and placed it in the Holy + of Holies.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But as the wise men feared lest some inquisitive + youth should learn this Name, and be able thereby to destroy the + world, which God avert! they made, by magic, two brazen lions, + which they set before the entrance to the Holy of Holies, one on + the right, the other on the left.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now if any one were to go within, and learn the + holy Name, then the lions would begin to roar as he came out, so + that, out of alarm and bewilderment, he would lose his presence + of mind and forget the Name.</span></span></p><span class= + "tei tei-pb" id="page078">[pg 078]</span><a name="Pg078" id= + "Pg078" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And Jeschu left Upper Galilee, and came secretly + to Jerusalem, and went into the Temple and learned there the holy + writing; and after he had written the incommunicable Name on + parchment, he uttered it, with intent that he might feel no pain, + and then he cut into his flesh, and hid the parchment with its + inscription therein. Then he uttered the Name once more, and made + so that his flesh healed up again.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And when he went out at the door, the lions + roared, and he forgot the Name. Therefore he hasted outside the + town, cut into his flesh, took the writing out, and when he had + sufficiently studied the signs he retained the Name in his + memory.</span><span style="font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is scarcely + necessary here to point out the amazing ignorance of the author of + the Toledoth Jeschu in making David the builder of the Temple, and + in placing the images of lions at the entrance to the Holy of + Holies. The story is introduced because Jeschu, son of Stada, in + the Talmud is said to have made marks on his skin. But the author + knew his Talmud very imperfectly. The Babylonian Gemara says, + <span class="tei tei-q">“Did not the son of Stada mark the magical + arts on his skin, and bring them with him out of Egypt?”</span> The + story in the Talmud which accounted for the power of Jeschu to work + miracles was quite different from that in the Toledoth Jeschu. In + the Talmud he has power by bringing out of Egypt, secretly cut on + his skin, the magic arts there privately taught; in the Toledoth he + acquires his power by learning the incommunicable Name and hiding + it under his flesh.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">However, the + author says, <span class="tei tei-q">“He could not have penetrated + into the Holy of Holies without the aid of magic; for how would the + holy priests and followers of Aaron have suffered him to enter + there? This must certainly have been done by the aid of + magic.”</span> But the author gives no account of how Jeschu + learned magic. That <span class="tei tei-pb" id="page079">[pg + 079]</span><a name="Pg079" id="Pg079" class="tei tei-anchor"></a> + we ascertain from the Huldrich text, where we are told that Jeschu + spent many years in Egypt, the head-quarters of those who practised + magic.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Having acquired + this knowledge, Jeschu went into Galilee and proclaimed himself to + have been the creator of the world, and born of a virgin, according + to the prophecy of Isaiah (vii. 14). As a sign of the truth of his + mission, he said:</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Bring me here a dead man, and I will restore him + to life. Then all the people hasted and dug into a grave, but found + nothing in it but bones.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when they told him that they had found only + bones, he said, Bring them hither to me.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">So when they had brought them, he placed the + bones together, and surrounded them with skin and flesh and + muscles, so that the dead man stood up alive on his + feet.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And when the people saw this, they wondered + greatly; and he said, Do ye marvel at this that I have done? + Bring hither a leper, and I will heal him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">So when they had placed a leper before him, he + gave him health in like manner, by means of the incommunicable + Name. And all the people that saw this fell down before him, + prayed to him and said, Truly thou art the Son of + God!</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But after five days the report of what had been + done came to Jerusalem, to the holy city, and all was related + that Jeschu had wrought in Galilee. Then all the people rejoiced + greatly; but the elders, the pious men, and the company of the + wise men, wept bitterly. And the great and the little Sanhedrim + mourned, and at length agreed that they would send a deputation + to him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">For they thought that, perhaps, with God's help, + they might overpower him, and bring him to judgment, and condemn + him to death.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Therefore they sent unto him Ananias and + Achasias, the noblest men of the little council; and when they + had come to him, they bowed themselves before him reverently, in + order to</span> <span class="tei tei-pb" id="page080">[pg + 080]</span><a name="Pg080" id="Pg080" class= + "tei tei-anchor"></a><span style="font-size: 90%">deceive him as + to their purpose. And he, thinking that they believed in him, + received them with smiling countenance, and placed them in his + assembly of profligates.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">They said unto him, The most pious and + illustrious among the citizens of Jerusalem sent us unto thee, to + hear if it shall please thee to go to them; for they have heard + say that thou art the Son of God.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then answered Jeschu and said, They have heard + aright. I will do all that they desire, but only on condition + that both the great and lesser Sanhedrim and all who have + despised my origin shall come forth to meet me, and shall honour + and receive me as servants of their Lord, when I come to + them.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Thereupon the messengers returned to Jerusalem + and related all that they had heard.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then answered the elders and the righteous men, + We will do all that he desires. Therefore these men went again to + Jeschu, and told him that it should be even as he had + said.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And Jeschu said, I will go forthwith on my way! + And it came to pass, when he had come as far as Nob,</span><a id= + "noteref_109" name="noteref_109" href="#note_109"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">109</span></span></a> + <span style="font-size: 90%">nigh unto Jerusalem, that he said to + his followers, Have ye here a good and comely + ass?</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">They answered him that there was one even at + hand. Therefore he said, Bring him hither to + me.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And a stately ass was brought unto him, and he + sat upon it, and rode into Jerusalem. And as Jeschu entered into + the city, all the people went forth to meet him. Then he cried, + saying, Of me did the prophet Zacharias testify, Behold thy King + cometh unto thee, righteous and a Saviour, poor, and riding on an + ass, and a colt the foal of an ass!</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when they heard this, all wept bitterly and + rent their clothes. And the most righteous hastened to the Queen. + She was the Queen Helena, wife of King Jannaeus, and she</span> + <span class="tei tei-pb" id="page081">[pg 081]</span><a name= + "Pg081" id="Pg081" class="tei tei-anchor"></a><span style= + "font-size: 90%">reigned after her husband's death. She was also + called Oleina, and had a son, King Mumbasus, otherwise called + Hyrcanus, who was slain by his servant Herod.</span><a id= + "noteref_110" name="noteref_110" href="#note_110"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">110</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And they said to her, He stirreth up the people; + therefore is he guilty of the heaviest penalty. Give unto us full + power, and we will take him by subtlety.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then the Queen said, Call him hither before me, + and I will hear his accusation. But she thought to save him out + of their hands because he was related to her. But when the elders + saw her purpose, they said to her, Think not to do this, Lady and + Queen! and show him favour and good; for by his witchcraft he + deceives the people. And they related to her how he had obtained + the incommunicable Name....</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then the Queen answered, In this will I consent + unto you; bring him hither that I may hear what he saith, and see + with my eyes what he doth; for the whole world speaks of the + countless miracles that he has wrought.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And the wise men answered, This will we do as + thou hast said. So they sent and summoned Jeschu, and he came and + stood before the Queen.</span><span style= + "font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the sight of + Queen Helena, Jeschu then healed a leper and raised a dead man to + life.</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then Jeschu said, Of me did Isaiah prophesy: The + lame shall leap as a hart, and the tongue of the dumb shall + sing.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">So the Queen turned to the wise men and said, + How say ye that this man is a magician? Have I not seen with my + eyes the wonders he has wrought as being the Son of + God?</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But the wise men answered and said, Let it not + come into the heart of the Queen to say so; for of a truth he is + a wizard.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then the Queen said, Away with you, and bring no + such accusations again before me!</span></span></p><span class= + "tei tei-pb" id="page082">[pg 082]</span><a name="Pg082" id= + "Pg082" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Therefore the wise men went forth with sad + hearts, and one turned to another and said, Let us use subtlety, + that we may get him into our hands. And one said to another, If + it seems right unto you, let one of us learn the Name, as he did, + and work miracles, and perchance thus we shall secure him. And + this counsel pleased the elders, and they said, He who will learn + the Name and secure the Fatherless One shall receive a double + reward in the future life.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And thereupon one of the elders stood up, whose + name was Judas, and spake unto them, saying, Are ye agreed to + take upon you the blame of such an action, if I speak the + incommunicable Name? for if so, I will learn it, and it may + happen that God in His mercy may bring the Fatherless One into my + power.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then all cried out with one voice, The guilt be + on us; but do thou make the effort and succeed.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Thereupon he went into the Holiest Place, and + did what Jeschu had done. And after that he went through the city + and raised a cry, Where are those who have proclaimed abroad that + the Fatherless is the Son of God? Cannot I, who am mere flesh and + blood, do all that Jeschu has done?</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And when this came to the ears of the Queen, + Judas was brought before her, and all the elders assembled and + followed him. Then the Queen summoned Jeschu, and said to him, + Show us what thou hast done last. And he began to work miracles + before all the people.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Thereat Judas spake to the Queen and to all the + people, saying, Let nothing that has been wrought by the + Fatherless make you wonder, for were he to set his nest between + the stars, yet would I pluck him down from + thence!</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then said Judas, Moses our teacher + said:</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">If thy brother, the son of thy mother, or thy + son, or thy daughter, or the wife of thy bosom, or thy friend, + which is as thine own soul, entice thee secretly, saying, Let us + go and serve other gods, which thou hast not known, thou, nor thy + fathers;</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Namely, of the gods of the people which are + round about</span> <span class="tei tei-pb" id="page083">[pg + 083]</span><a name="Pg083" id="Pg083" class= + "tei tei-anchor"></a><span style="font-size: 90%">you, nigh unto + thee, or far off from thee, from the one end of the earth even + unto the other end of the earth;</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Thou shalt not consent unto him, nor hearken + unto him; neither shall thine eye pity him, neither shalt thou + spare, neither shalt thou conceal him:</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But thou shalt surely kill him; thine hand shall + be first upon him to put him to death, and afterwards the hand of + all the people.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And thou shalt stone him with stones, that he + die; because he hath sought to thrust thee away from the Lord thy + God, which brought thee out of the land of Egypt, from the house + of bondage.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But the Fatherless One answered, Did not Isaias + prophesy of me? And my father David, did he not speak of me? The + Lord said unto me, Thou art my Son; this day have I begotten + thee. Desire of me, and I will give thee the heathen for thine + inheritance and the uttermost part of the earth for thy + possession. Thou shalt rule them with a rod of iron, and break + them in pieces like a potter's vessel. And in like manner he + speaks in another place, The Lord said unto my Lord, Sit thou on + my right hand, till I make thine enemies my footstool! And now, + behold! I will ascend to my Heavenly Father, and will sit me down + at His right hand. Ye shall see it with your eyes, but thou, + Judas, shalt not prevail!</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And when Jeschu had spoken the incommunicable + Name, there came a wind and raised him between heaven and earth. + Thereupon Judas spake the same Name, and the wind raised him also + between heaven and earth. And they flew, both of them, around in + the regions of the air; and all who saw it + marvelled.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Judas then spake again the Name, and seized + Jeschu, and thought to cast him to the earth. But Jeschu also + spake the Name, and sought to cast Judas down, and they strove + one with the other.</span><span style= + "font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Finally Judas + prevails, and casts Jeschu to the ground, and the elders seize him, + his power leaves him, and he <span class="tei tei-pb" id= + "page084">[pg 084]</span><a name="Pg084" id="Pg084" class= + "tei tei-anchor"></a> is subjected to the tauntings of his captors. + Then sentence of death was spoken against him.</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But when Jeschu found his power gone, he cried and + said, Of me did my father David speak, For thy sake are we killed + all the day long; we are counted as sheep for the + slaughter.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when the disciples of Jeschu saw this, and + all the multitude of sinners who had followed him, they fought + against the elders and wise men of Jerusalem, and gave Jeschu + opportunity to escape out of the city.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And he hasted to Jordan; and when he had washed + therein his power returned, and with the Name he again wrought + his former miracles.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Thereafter he went and took two millstones, and + made them swim on the water; and he seated himself thereon, and + caught fishes to feed the multitudes that followed + him.</span><span style="font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Before going any + further, it is advisable to make a few remarks on what has been + given of this curious story.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Queen Helena + is probably the mother of Constantine, who went to Jerusalem in + A.D. 326 to see the holy sites, and, according to an early legend, + discovered the three crosses on Calvary. There are several + incidents in the apocryphal story which bear a resemblance to the + incidents in the Toledoth Jeschu.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Empress + Helena favours the Christians against the Jews. Where three crosses + are found, a person suffering from <span class="tei tei-q">“a + grievous and incurable disease”</span> is applied to the crosses, + and recovers on touching the true one. Then the same experiment is + tried with a dead body, with the same success.<a id="noteref_111" + name="noteref_111" href="#note_111"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">111</span></span></a> + According to the Apocryphal Acts of St. Cyriacus, a Jew named Judas + was brought before the Empress, and ordered to point out where the + <span class="tei tei-pb" id="page085">[pg 085]</span><a name= + "Pg085" id="Pg085" class="tei tei-anchor"></a> cross was buried. + Judas resisted, but was starved in a well till he revealed the + secret. The resemblance between the stories consists in the names + of Helena and Judas, and the miracles of healing a leper, and + raising a dead man to life.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to the + Apocryphal Acts of St. Cyriacus, Judas was the grandson of + Zacharias, and nephew of St. Stephen the protomartyr.<a id= + "noteref_112" name="noteref_112" href="#note_112"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">112</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is remarkable + that Jeschu should be made to quote two passages in the Psalms as + prophecies of himself, both of which are used in this manner in the + New Testament: Ps. ii. 7, in Acts xiii. 33, and again Heb. i. 5, + and v. 5; and Ps. cx. 1, in St. Matthew xxii. 44, and the + corresponding passages in St. Mark and St. Luke; also in Acts ii. + 34, in 1 Cor. xv. 25, and Heb. i. 13.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The scene of the + struggle in the air is taken from the contest of St. Peter with + Simon Magus, and reminds one of the contest in the Arabian Nights + between the Queen of Beauty and the Jin in the story of the Second + Calender.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The putting + forth from land on a millstone on the occasion of the miraculous + draught of fishes is probably a perversion of the incident of Jesus + entering into the boat of Peter—the stone—before the miracle was + performed, according to St. Luke, v. 1-8. In the Toledoth Jeschu + there are two millstones which our Lord sets afloat, and he mounts + one, and then the fishes are caught; in St. Luke's Gospel there are + two boats.</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">He saw two ships standing by the lake.... And he + entered into one of the ships, which was Simon's, and prayed him + that he would thrust out a little from the land. And he sat down + and taught the people out of the ship. Now when he had left + speaking, he said unto Simon, Launch out into the deep, and let + down your nets for a draught.</span><span style= + "font-size: 90%">”</span></span></p> + </div><span class="tei tei-pb" id="page086">[pg 086]</span><a name= + "Pg086" id="Pg086" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was standing + on the swimming-stone, according to the Huldrich version, that + Jeschu preached to the people, and declared to them his divine + mission.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The story goes + on. The Sanhedrim, fearing to allow Jeschu to remain at liberty, + send Judas after him to Jordan. Judas pronounces a great + incantation, which obliges the Angel of Sleep to seal the eyes of + Jeschu and his disciples. Then, whilst they sleep, he comes and + cuts from the arm of Jeschu a scrap of parchment on which the Name + of Jehovah is written, and which was concealed under the flesh. + Jeschu awakes, and a spirit appears to him and vexes him sore. Then + he feels that his power is gone, and he announces to his disciples + that his hour is come when he must be taken by his enemies.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The disciples, + amongst whom is Judas, who unobserved, has mingled with them, are + sorely grieved; but Jeschu encourages them, and bids them believe + in him, and they will obtain thrones in heaven. Then he goes with + them to the Paschal Feast, in hopes of again being able to + penetrate into the Holy of Holies, and reading again the + incommunicable Name, and of thus recovering his power. But Judas + forewarns the elders, and as Jeschu enters the Temple he is + attacked by armed men. The Jewish servants do not know Jeschu from + his disciples. Accordingly Judas flings himself down before him, + and thus indicates whom they are to take. Some of the disciples + offer resistance, but are speedily overcome, and take to flight to + the mountains, where they are caught and executed.</p> + + <div class="block tei tei-quote" style= + "margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But the elders of Jerusalem led Jeschu in chains + into the city, and bound him to a marble pillar, and scourged him, + and said, Where are now all the miracles thou hast wrought? And + they plaited a crown of thorns and set it on his head. Then the + Fatherless was in anguish through thirst, and he</span> + <span class="tei tei-pb" id="page087">[pg 087]</span><a name= + "Pg087" id="Pg087" class="tei tei-anchor"></a><span style= + "font-size: 90%">cried, saying, Give me water to drink! So they + gave him acid vinegar; and after he had drunk thereof he cried, + Of me did my father David prophesy, They gave me gall to eat, and + in my thirst they gave me vinegar to drink.</span><a id= + "noteref_113" name="noteref_113" href="#note_113"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">113</span></span></a> + <span style="font-size: 90%">But they answered, If thou wert God, + why didst thou not know it was vinegar before tasting of it? Now + thou art at the brink of the grave, and changest not. But Jeschu + wept and said, My God, my God! why hast thou forsaken me? And the + elders said, If thou be God, save thyself from our hands. But + Jeschu answered, saying, My blood is shed for the redemption of + the world, for Isaiah prophesied of me, He was wounded for our + transgression and bruised for our iniquities; our chastisement + lies upon him that we may have peace, and by his wounds we are + healed.</span><a id="noteref_114" name="noteref_114" href= + "#note_114"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">114</span></span></a> + <span style="font-size: 90%">Then they led Jeschu forth before + the greater and the lesser Sanhedrim, and he was sentenced to be + stoned, and then to be hung on a tree. And it was the eve of the + Passover and of the Sabbath. And they led him forth to the place + where the punishment of stoning was wont to be executed, and they + stoned him there till he was dead. And after that, the wise men + hung him on the tree; but no tree would bear him; each brake and + yielded. And when even was come the wise men said, We may not, on + account of the Fatherless, break the letter of the law (which + forbids that one who is hung should remain all night on the + tree). Though he may have set at naught the law, yet will not we. + Therefore they buried the Fatherless in the place where he was + stoned. And when, midnight was come, the disciples came and + seated themselves on the grave, and wept and lamented him. Now + when Judas saw this, he took the body away and buried it in his + garden under a brook. He diverted the water of the brook + elsewhere; but when the body was laid in its bed, he brought its + waters back again into their former channel.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now on the morrow, when the disciples had + assembled and had seated themselves weeping, Judas came to them + and said, Why weep you? Seek him who was buried. And</span> + <span class="tei tei-pb" id="page088">[pg 088]</span><a name= + "Pg088" id="Pg088" class="tei tei-anchor"></a><span style= + "font-size: 90%">they dug and sought, and found him not, and all + the company cried, He is not in the grave; he is risen and + ascended into heaven, for, when he was yet alive, he said, He + would raise him up, Selah!</span><span style= + "font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When the Queen + heard that the elders had slain Jeschu and had buried him, and that + he was risen again, she ordered them within three days to produce + the body or forfeit their lives. In sore alarm, the elders seek the + body, but cannot find it. They therefore proclaim a fast.</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now there was amongst them an elder whose name was + Tanchuma; and he went forth in sore distress, and wandered in the + fields, and he saw Judas sitting in his garden eating. Then + Tanchuma drew near to him, and said to him, What doest thou, Judas, + that thou eatest meat, when all the Jews fast and are in grievous + distress?</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then Judas was astonished, and asked the + occasion of the fast. And the Rabbi Tanchuma answered him, Jeschu + the Fatherless is the occasion, for he was hung up and buried on + the spot where he was stoned; but now is he taken away, and we + know not where he is gone. And his worthless disciples cry out + that he is ascended into heaven. Now the Queen has condemned us + Israelites to death unless we find him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Judas asked, And if the Fatherless One were + found, would it be the salvation of Israel? The Rabbi Tanchuma + answered that it would be even so.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then spake Judas, Come, and I will show you the + man whom ye seek; for it was I who took the Fatherless from his + grave. For I feared lest his disciples should steal him away, and + I have hidden him in my garden and led a water-brook over the + place.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then the Rabbi Tanchuma hasted to the elders of + Israel, and told them all. And they came together, and drew him + forth, attached to the tail of a horse, and brought him + before</span> <span class="tei tei-pb" id="page089">[pg + 089]</span><a name="Pg089" id="Pg089" class= + "tei tei-anchor"></a><span style="font-size: 90%">the Queen, and + said, See! this is the man who, they say, has ascended into + heaven!</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when the Queen saw this, she was filled with + shame, and answered not a word.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now it fell out, that in dragging the body to + the place, the hair was torn off the head; and this is the reason + why monks shave their heads. It is done in remembrance of what + befel Jeschu.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And after this, in consequence thereof, there + grew to be strife between the Nazarenes and the Jews, so that + they parted asunder; and when a Nazarene saw a Jew he slew him. + And from day to day the distress grew greater, during thirty + years. And the Nazarenes assembled in thousands and tens of + thousands, and hindered the Israelites from going up to the + festivals at Jerusalem. And then there was great distress, such + as when the golden calf was set up, so that they knew not what to + do.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And the belief of the opposition grew more and + more, and spread on all sides. Also twelve godless runagates + separated and traversed the twelve realms, and everywhere in the + assemblies of the people uttered false + prophecies.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Also many Israelites adhered to them, and these + were men of high renown, and they strengthened the faith in + Jeschu. And because they gave themselves out to be messengers of + him who was hung, a great number followed them from among the + Israelites.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when the wise men saw the desperate + condition of affairs, one said to another, Woe is unto us! for we + have deserved it through our sins. And they sat in great + distress, and wept, and looked up to heaven and + prayed.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And when they had ended their prayer, there rose + up a very aged man of the elders, by name Simon Cephas, who + understood prophecy, and he said to the others, Hearken to me, my + brethren! and if ye will consent unto my advice, I will separate + these wicked ones from the company of the Israelites, that they + may have neither part nor lot with Israel. But the sin do ye take + upon you.</span></span></p><span class="tei tei-pb" id= + "page090">[pg 090]</span><a name="Pg090" id="Pg090" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then answered they all and said, The sin be on + us; declare unto us thy counsel, and fulfil thy + purpose.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Therefore Simon, son of Cephas, went into the + Holiest Place and wrote the incommunicable Name, and cut into his + flesh and hid the parchment therein. And when he came forth out + of the Temple he took forth the writing, and when he had learned + the Name he betook himself to the chief city of the + Nazarenes,</span><a id="noteref_115" name="noteref_115" href= + "#note_115"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">115</span></span></a> + <span style="font-size: 90%">and he cried there with a loud + voice, Let all who believe in Jeschu come unto me, for I am sent + by him to you!</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then there came to him multitudes as the sand on + the sea-shore, and they said to him, Show us a sign that thou art + sent! And he said, What sign? They answered him, Even the signs + that Jeschu wrought when he was alive.</span><span style= + "font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Accordingly he + heals a leper and restores a dead man to life. And when the people + saw this, they submitted to him, as one sent to them by Jeschu.</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span style= + "font-size: 90%">Then said Simon Cephas to them, Yea, verily, + Jeschu did send me to you, and now swear unto me that ye will obey + me in all things that I command you.</span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And they swore to him, We will do all things + that thou commandest.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then Simon Cephas said, Ye know that he who hung + on the tree was an enemy to the Israelites and the Law, because + of the prophecy of Isaiah, Your new moons and festivals my soul + hateth.</span><a id="noteref_116" name="noteref_116" href= + "#note_116"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">116</span></span></a> + <span style="font-size: 90%">And that he had no pleasure in the + Israelites, according to the saying of Hosea, Ye are not my + people.</span><a id="noteref_117" name="noteref_117" href= + "#note_117"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">117</span></span></a><span style="font-size: 90%">Now, + although it is in his power to blot them in the twinkling of an + eye from off the face of the earth, yet will he not root them + out, but will keep them ever in the midst of you as a witness to + his stoning and hanging on the tree. He endured these pains and + the punishment of death, to redeem your souls from hell. And now + he warns and commands you</span> <span class="tei tei-pb" id= + "page091">[pg 091]</span><a name="Pg091" id="Pg091" class= + "tei tei-anchor"></a><span style="font-size: 90%">to do no harm + to any Jew. Yea, even should a Jew say to a Nazarene, Go with me + a mile, he shall go with him twain; or should a Nazarene be + smitten by a Jew on one cheek, let him turn to him the other + also, that the Jews may enjoy in this world their good things, + for in the world to come they must suffer their punishment in + hell. If ye do these things, then shall ye merit to sit with them + (</span><span class="tei tei-hi"><span style= + "font-size: 90%; font-style: italic">i.e.</span></span> + <span style="font-size: 90%">the apostles) on their + thrones.</span><a id="noteref_118" name="noteref_118" href= + "#note_118"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">118</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And this also doth he require of you, that ye do + not celebrate the Feast of Unleavened Bread, but that ye keep + holy the day on which he died. And in place of the Feast of + Pentecost, that ye keep the fortieth day after his stoning, on + which he went up into heaven. And in place of the Feast of + Tabernacles, that ye keep the day of his Nativity, and eight days + after that ye shall celebrate his + Circumcision.</span><span style="font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Christians + promised to do as Cephas commanded them, but they desired him to + reside in the midst of them in their great city.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To this he + consented. <span class="tei tei-q">“I will dwell with you,”</span> + said he, <span class="tei tei-q">“if ye will promise to permit me + to abstain from all food, and to eat only the bread of poverty and + drink the water of affliction. Ye must also build me a tower in the + midst of the city, wherein I may spend the rest of my + days.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This was done. + The tower was built and called <span class= + "tei tei-q">“Peter,”</span> and in this Cephas dwelt till his death + six years after. <span class="tei tei-q">“In truth, he served the + God of our fathers, Abraham, Isaac and Jacob, and composed many + beautiful hymns, which he dispersed among the Jews, that they might + serve as a perpetual memorial of him; and he divided all his hymns + among the Rabbis of Israel.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On his death he + was buried in the tower.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">After his death, + a man named Elias assumed the place of messenger of Jeschu, and he + declared that Simon <span class="tei tei-pb" id="page092">[pg + 092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a> + Cephas had deceived the Christians, and that he, Elias, was an + apostle of Jeschu, rather than Cephas, and that the Christians + should follow him. The Christians asked for a sign.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Elias said + <span class="tei tei-q">“What sign do ye ask?”</span> Then a stone + fell from the tower Peter, and smote him that he died. <span class= + "tei tei-q">“Thus,”</span> concludes this first version of the + Toledoth Jeschu, <span class="tei tei-q">“may all Thine enemies + perish, O Lord; but may those that love Thee be as the sun when it + shineth in its strength!”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus ends this + wonderful composition, which carries its own condemnation with + it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The two captures + and sentences of Jeschu are apparently two forms of Jewish legend + concerning Christ's death, which the anonymous writer has clumsily + combined.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The scene in + Gethsemane is laid on the other side of Jordan. It is manifestly + imitated from the Gospels, but not directly, probably from some + mediaeval sculptured representation of the Agony in the Garden, + common outside every large church.<a id="noteref_119" name= + "noteref_119" href="#note_119"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">119</span></span></a> In + place of an angel appearing to comfort Christ, an evil spirit vexes + him. The kiss of Judas is transformed into a genuflexion or + prostration before him, and takes place, not in the Garden but in + the Temple. The resistance of the disciples is mentioned. Jeschu is + bound to a marble pillar and scourged. Of this the Gospels say + nothing; but the pillar is an invariable feature in artistic + representations of the scourging. Two of the sayings on the Cross + are correctly given. In agreement with the account in the + <span class="tei tei-pb" id="page093">[pg 093]</span><a name= + "Pg093" id="Pg093" class="tei tei-anchor"></a> Talmud, Jeschu is + stoned, and then, to identify the son of Panthera with the son of + Mary, is hung on a tree. The tree breaks, and he falls to the + ground. The visitor to Oberammergau Passion Play will remember the + scene of Judas hanging himself, and the tree snapping. The Toledoth + Jeschu does not say that Jeschu was crucified, but that he was + hung. The suicide of Judas was identified with the death of Jesus. + If the author of the anti-evangel saw the scene of the breaking + bough in a miracle-play, he would perhaps naturally transfer it to + Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The women seated + late at night by the sepulchre, or coming early with spices, a + feature in miracle-plays of the Passion, are transformed into the + disciples weeping above the grave. The angel who addresses them, in + the Toledoth Jeschu, becomes Judas.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In + miracle-plays, Claudia Procula, the wife of Pilate, assumes a + prominence she does not occupy in the Gospels; she may have + originated the idea in the mind of the author of Wagenseil's + Toledoth, of the Queen Helena. That he confounded the Queen of King + Jannaeus with the mother of Constantine is not wonderful. The + latter was the only historical princess who showed sympathy with + the Christians at Jerusalem, and of whose existence the anonymous + author was aware, probably through the popular mediaeval romance of + Helena, <span class="tei tei-q">“La belle Helène.”</span> He + therefore fell without a struggle into the gross anachronism of + making the Empress Helena the wife of Jannaeus, and contemporary + with Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Toledoth + Jeschu of Wagenseil, Simon Peter is represented as a Jew ruling the + Christians in favour of the Jews. The Papacy must have been fully + organized when this anti-evangel was written, and the Jews must + have felt the protection accorded them by the Popes <span class= + "tei tei-pb" id="page094">[pg 094]</span><a name="Pg094" id="Pg094" + class="tei tei-anchor"></a> against their persecutors. St. Gregory + the Great wrote letters, in 591 and 598, in behalf of the Jews who + were maltreated in Italy and Sicily. Alexander II., in 1068, wrote + a letter to the Bishops of Gaul exhorting them to protect the Jews + against the violence of the Crusaders, who massacred them on their + way to the East. He gave as his reason for their protection the + very one put into Simon Cephas' mouth in the Toledoth Jeschu, that + God had preserved them and scattered them in all countries as + witnesses to the truth of the Gospel. In the cruel confiscation of + their goods, and expulsion from France by Philip Augustus, and the + simultaneous persecution they underwent in England, Innocent III. + took their side, and insisted, in 1199, on their being protected + from violence. Gregory IX. defended them when maltreated in Spain + and in France by the Crusaders in 1236, on their appeal to him for + protection. In 1246, the Jews of Germany appealed to the Pope, + Innocent IV., against the ecclesiastical and secular princes who + pillaged them on false charges. Innocent wrote, in 1247, ordering + those who had wronged them to indemnify them for their losses.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In 1417, the + Jews of Constance came to meet Martin V., as their protector, on + his coronation, with hymns and torches, and presented him with the + Pentateuch, which he had the discourtesy to refuse, saying that + they might have the Law, but they did not understand it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The claim made + in the Toledoth Jeschu that the Papacy was a government in the + interest of the Jews against the violence of the Christians, points + to the thirteenth century as the date of the composition of this + book, a century when the Jews suffered more from Christian + brutality than at any other period, when their exasperation against + everything Christian was wrought to its highest pitch, and when + they found the <span class="tei tei-pb" id="page095">[pg + 095]</span><a name="Pg095" id="Pg095" class="tei tei-anchor"></a> + Chair of Peter their only protection against extermination by the + disciples of Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some dim + reference may be made to the anti-pope of Jewish blood, Peter + Leonis, who took the name of Anacletus II., and who survives in + modern Jewish legend as the Pope Elchanan. Anacletus II. (A.D. + 1130-1138) maintained his authority in Rome against Innocent II., + and from his refuge in the tower of St. Angelo, defied the Emperor + Lothair, who had marched to Rome to install Innocent. Anacletus was + accused of showing favour to the Jews, whose blood he inherited—his + father was a Jewish usurer. When Christians shrank from robbing the + churches of their silver and golden ornaments, required by + Anacletus to pay his mercenaries and bribe the venal Romans, he is + said to have entrusted the odious task to the Jews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Jewish legend + has converted the Jewish anti-pope into the son of the Rabbi Simeon + Ben Isaac, of Mainz, who died A.D. 1096. According to the story, + the child Elchanan was stolen from his father and mother by a + Christian nurse, was taken charge of by monks, grew up to be + ordained priest, and finally was elected Pope.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As a child he + had been wont to play chess with his father, and had learned from + him a favourite move whereby to check-mate his adversary.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Jews of + Germany suffered from oppression, and appointed the Rabbi Simeon to + bear their complaints to the Pope. The old Jew went to Rome and was + introduced to the presence of the Holy Father. Elchanan recognized + him at once, and sent forth all his attendants, then proposed a + game of chess with the Rabbi. When the Pope played the favourite + move of the old Jew, Simeon Ben Isaac sprang up, smote his brow, + and cried out, <span class="tei tei-q">“I thought none knew this + move save I and my long-lost child.”</span> <span class= + "tei tei-q">“I am that child,”</span> answered the <span class= + "tei tei-pb" id="page096">[pg 096]</span><a name="Pg096" id="Pg096" + class="tei tei-anchor"></a> Pope, and he flung himself into the + arms of the aged Jew.<a id="noteref_120" name="noteref_120" href= + "#note_120"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">120</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the + Wagenseil Toledoth Jeschu was written in the eleventh, twelfth or + thirteenth century appears probable from the fact stated, that it + was in these centuries that the Jews were more subjected to + persecution, spoliation and massacre than in any other; and the + Toledoth Jeschu is the cry of rage of a tortured people,—a curse + hurled at the Founder of that religion which oppressed them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the eleventh + century the Jews in the great Rhine cities were massacred by the + ferocious hosts of Crusaders under Ernico, Count of Leiningen, and + the priests Folkmar and Goteschalk. At the voice of their leaders + (A.D. 1096), the furious multitude of red-crossed pilgrims spread + through the cities of the Rhine and the Moselle, massacring + pitilessly all the Jews that they met with in their passage. In + their despair, a great number preferred being their own destroyers + to awaiting certain death at the hands of their enemies. Several + shut themselves up in their houses, and perished amidst flames + their own hands had kindled; some attached heavy stones to their + garments, and precipitated themselves and their treasures into the + Rhine or Moselle. Mothers stifled their children at the breast, + saying that they preferred sending them to the bosom of Abraham to + seeing them torn away to be nurtured in a religion which bred + tigers.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some of the + ecclesiastics behaved with Christian humanity. The Bishops of Worms + and Spires ran some risk in saving as many as they could of this + defenceless people. The Archbishop of Treves, less generous, gave + refuge to such only as would consent to receive baptism, and coldly + consigned the rest to the knives and halters <span class= + "tei tei-pb" id="page097">[pg 097]</span><a name="Pg097" id="Pg097" + class="tei tei-anchor"></a> of the Christian fanatics. The + Archbishop of Mainz was more than suspected of participation in the + plunder of his Jewish subjects. The Emperor took on himself the + protection and redress of the wrongs endured by the Jews, and it + was apparently at this time that the Jews were formally taken under + feudal protection by the Emperor. They became his men, owing to him + special allegiance, and with full right therefore to his + protection.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Toledoth + Jeschu of Wagenseil was composed by a German Jew; that is apparent + from its mention of the letter of the synagogue of Worms to the + Sanhedrim. Had it been written in the eleventh century, it would + not have represented the Pope as the refuge of the persecuted Jews, + for it was the Emperor who redressed their wrongs.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But it was in + the thirteenth century that the Popes stood forth as the special + protectors of the Jews. On May 1, 1291, the Jewish bankers + throughout France were seized and imprisoned by order of Philip the + Fair, and forced to pay enormous mulcts. Some died under torture, + most yielded, and then fled the inhospitable realm. Five years + after, in one day, all the Jews in France were taken, their + property confiscated to the Crown, the race expelled the realm.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In 1320, the + Jews of the South of France, notwithstanding persecution and + expulsion, were again in numbers and perilous prosperity. On them + burst the fury of the Pastoureaux. Five hundred took refuge in the + royal castle of Verdun on the Garonne. The royal officers refused + to defend them. The shepherds set fire to the lower stories of a + lofty tower; the Jews slew each other, having thrown their children + to the mercy of their assailants. Everywhere, even in the great + cities, Auch, Toulouse, Castel Sarrazen, the Jews were left to + <span class="tei tei-pb" id="page098">[pg 098]</span><a name= + "Pg098" id="Pg098" class="tei tei-anchor"></a> be remorselessly + massacred and their property pillaged. The Pope himself might have + seen the smoke of the fires that consumed them darkening the + horizon from the walls of Avignon. But John XXII., cold, arrogant, + rapacious, stood by unmoved. He launched his excommunication, not + against the murderers of the inoffensive Jews, but against all who + presumed to take the Cross without warrant of the Holy See. Even + that same year he published violent bulls against the poor + persecuted Hebrews, and commanded the Bishops to destroy their + Talmud, the source of their detestable blasphemies; but he bade + those who should submit to baptism to be protected from pillage and + massacre.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Toledoth + Jeschu, therefore, cannot have been written at the beginning of the + fourteenth century, when the Jews had such experience of the + indifference of a Pope to their wrongs. We are consequently forced + to look to the thirteenth century as its date. And the thirteenth + century will provide us with instances of persecution of the Jews + in Germany, and Popes exerting themselves to protect them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In 1236, the + Jews were the subject of an outburst of popular fury throughout + Europe, but especially in Spain, where a fearful carnage took + place. In France, the Crusaders of Guienne, Poitou, Anjou and + Brittany killed them, without sparing the women and children. Women + with child were ripped up. The unfortunate Jews were thrown down, + and trodden under the feet of horses. Their houses were ransacked, + their books burned, their treasures carried off. Those who refused + baptism were tortured or killed. The unhappy people sent to Rome, + and implored the Pope to extend his protection to them. Gregory IX. + wrote at once to the Archbishop of Bordeaux, the Bishops of + Saintes, Angoulême and Poictiers, forbidding constraint to be + exercised on the Jews to <span class="tei tei-pb" id="page099">[pg + 099]</span><a name="Pg099" id="Pg099" class="tei tei-anchor"></a> + force them to receive baptism; and a letter to the King entreating + him to exert his authority to repress the fury of the Crusaders + against the Jews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In 1240, the + Jews were expelled from Brittany by the Duke John, at the request + of the Bishops of Brittany.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In 1246, the + persecution reached its height in Germany. Bishops and nobles vied + with each other in despoiling and harassing the unfortunate + Hebrews. They were charged with killing Christian children and + devouring their hearts at their Passover. Whenever a dead body was + found, the Jews were accused of the murder. Hosts were dabbled in + blood, and thrown down at their doors, and the ignorant mob rose + against such profanation of the sacred mysteries. They were + stripped of their goods, thrown into prison, starved, racked, + condemned to the stake or to the gallows. From the German towns + miserable trains of yellow-girdled and capped exiles issued, + seeking some more hospitable homes. If they left behind them their + wealth, they carried with them their industry.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A deputation of + German Rabbis visited the Pope, Innocent IV., at Lyons, and laid + the complaints of the Jews before him. Innocent at once took up + their cause. He wrote to all the bishops of Germany, on July 5th, + 1247, ordering them to favour the Jews, and insist on the redress + of the wrongs to which they had been subjected, whether at the + hands of ecclesiastics or nobles. A similar letter was then + forwarded by him to all the bishops of France.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At this period + it was in vain for the Jews to appeal to the Emperor. Frederick II. + was excommunicated, and Germany in revolt, fanned by the Pope, + against him. A new Emperor had been proposed at a meeting at + Budweis to the electors of Austria, Bohemia and Bavaria, but the + proposition had been rejected. Henry of Thuringia, <span class= + "tei tei-pb" id="page100">[pg 100]</span><a name="Pg100" id="Pg100" + class="tei tei-anchor"></a> however, set up by Innocent, and + supported by the ecclesiastical princes of Germany, had been + crowned at Hochem. A crusade was preached against the Emperor + Frederick; Henry of Thuringia was defeated and died. The + indefatigable Innocent, clinging to the cherished policy of the + Papal See to ruin the unity of Germany by stirring up intestine + strife, found another candidate in William of Holland. He was + crowned at Aix-la-Chapelle, October 3, 1247. From this time till + his death, four years after, the cause of Frederick declined. + Frederick was mostly engaged in wars in Italy, and had not leisure, + if he had the power, to attend to and right the wrongs of his + Jewish vassals.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was at this + period that I think we may conclude the Toledoth Jeschu of + Wagenseil was written.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + consideration tends to confirm this view. The Wagenseil Toledoth + Jeschu speaks of Elias rising up after the death of Simon Cephas, + and denouncing him as having led the Christians away.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Was there any + Elias at the close of the thirteenth century who did thus preach + against the Pope? There was. Elias of Cortona, second General of + the Franciscan Order, the leader of a strong reactionary party + opposed to the Spirituals or Caesarians, those who maintained the + rule in all its rigour, had been deposed, then carried back into + the Generalship by a recoil of the party wave, then appealed + against to the Pope, deposed once more, and finally excommunicated. + Elias joined the Emperor Frederick, the deadly foe of Innocent IV., + and, sheltered under his wing, denounced the venality, the avarice, + the extortion of the Papacy. As a close attendant on the German + Emperor, his adviser, as one who encouraged him in his opposition + to a Pope who protected the Jews, the German Jews must have heard + of him. But the stone of excommunication firing at him struck him + <span class="tei tei-pb" id="page101">[pg 101]</span><a name= + "Pg101" id="Pg101" class="tei tei-anchor"></a> down, and he died in + 1253, making a death-bed reconciliation with Rome.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But though it is + thus possible to give an historical explanation of the curious + circumstance that the Toledoth Jeschu ranges the Pope among the + friends of Judaism and the enemies of Christianity, and provide for + the identification of Elias with the fallen General of the + Minorites,—the story points perhaps to a dim recollection of Simon + Peter being at the head of the Judaizing Church at Jerusalem and + Rome, which made common cause with the Jews, and of Paul, here + designated Elias, in opposition to him.</p> + </div><span class="tei tei-pb" id="page102">[pg 102]</span><a name= + "Pg102" id="Pg102" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 4.00em; margin-bottom: 4.00em"> + <a name="toc17" id="toc17"></a> <a name="pdf18" id="pdf18"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em"> + <span style="font-size: 144%">VII. The Second Toledoth + Jeschu.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We will now + analyze and give extracts from the second anti-evangel of the Jews, + the <span class="tei tei-hi"><span style= + "font-variant: small-caps">Toledoth Jeschu of + Huldrich</span></span>.<a id="noteref_121" name="noteref_121" href= + "#note_121"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">121</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It begins thus: + <span class="tei tei-q">“In the reign of King Herod the Proselyte, + there lived a man named Papus Ben Jehuda. To him was betrothed + Mirjam, daughter of Kalphus; and her brother's name was Simeon. He + was a Rabbi, the son of Kalphus. This Mirjam, before her betrothal, + was a hair-dresser to women.... She was surpassing beautiful in + form. She was of the tribe of Benjamin.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">On account of + her extraordinary beauty, she was kept locked up in a house; but + she escaped through a window, and fled from Jerusalem to Bethlehem + with Joseph Pandira, of Nazareth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As has been + already said, Papus Ben Jehuda was a contemporary of Rabbi Akiba, + and died about A.D. 140. In the Wagenseil Toledoth Jeschu, Mirjam + is betrothed to a Jochanan. In the latter, Mary lives at Bethlehem; + in the Toledoth of Huldrich, she resides at Jerusalem.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Many years + after, the place of the retreat of Mirjam and Joseph Pandira having + been made known to Herod, he sent to Bethlehem orders for their + arrest, and for the massacre of the children; but Joseph, who had + been forewarned by a kinsman in the court of Herod, fled in time + with his wife and children into Egypt.</p><span class="tei tei-pb" + id="page103">[pg 103]</span><a name="Pg103" id="Pg103" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">After many years + a famine broke out in Egypt, and Joseph and Mirjam, with their son + Jeschu and his brethren, returned to Canaan and settled at + Nazareth.</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And Jeschu grew up, and went to Jerusalem to + acquire knowledge, in the school of Joshua, the son of Perachia + (B.C. 90); and he made there great advance, so that he learned the + mystery of the chariot and the holy Name.</span><a id="noteref_122" + name="noteref_122" href="#note_122"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">122</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">One day it fell out that Jeschu was playing ball + with the sons of the priests, near the chamber Gasith, on the + hill of the Temple. Then by accident the ball fell into the + Fish-valley. And Jeschu was very grieved, and in his anger he + plucked the hat from off his head, and cast it on the ground and + burst into lamentations. Thereupon the boys warned him to put his + hat on again, for it was not comely to be with uncovered head. + Jeschu answered, Verily, Moses gave you not this law; it is but + an addition of the lawyers, and therefore need not be + observed.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now there sat there, Rabbi Eliezer and Joshua + Ben Levi (A.D. 220), and the Rabbi Akiba (A.D. 135) hard by, in + the school, and they heard the words that Jeschu had + spoken.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then said the Rabbi Eliezer, That boy is + certainly a Mamser. But Rabbi Joshua, son of Levi, said, He is a + Ben-hannidda. And the Rabbi Akiba said also, He is a + Ben-hannidda.</span><a id="noteref_123" name="noteref_123" href= + "#note_123"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">123</span></span></a><span style="font-size: 90%">Therefore + the Rabbi Akiba went forth out of the school, and asked Jeschu in + what city he was born. Jeschu answered, I am of Nazareth; my + father's name is Mezaria,</span><a id="noteref_124" name= + "noteref_124" href="#note_124"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">124</span></span></a><span style="font-size: 90%">and + my mother's name is Karchat.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then the Rabbis Akiba, Eliezer and Joshua went + into the school of the Rabbi Joshua, son of Perachia, and seized + Jeschu by the hair and cut it off in a circle, and washed + his</span> <span class="tei tei-pb" id="page104">[pg + 104]</span><a name="Pg104" id="Pg104" class= + "tei tei-anchor"></a><span style="font-size: 90%">head with the + water Boleth, so that the hair might not grow + again.</span><span style="font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Ashamed at this + humiliation, according to the Toledoth Jeschu of Huldrich, the boy + returned to Nazareth, where he wounded his mother's breast.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Probably the + author of this counter-Gospel saw one of those common artistic + representations of the Mater Dolorosa with a sword piercing her + soul, and invented the story of Jesus wounding his mother's breast + to account for it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When Jeschu was + grown up, there assembled about him many disciples, whose names + were Simon and Matthias, Elikus, Mardochai and Thoda, whose names + Jeschu changed.</p> + + <div class="block tei tei-quote" style= + "margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">He called Simon Peter, after the word Petrus, + which in Hebrew signifies the First. And Matthias he called + Matthew; and Elikus he called Luke, because he sent him forth among + the heathen; and Mardochai he named Mark, because he said, Vain men + come to me; and Thoda he named Pahul (Paul), because he bore + witness of him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Another worthless fellow also joined them, named + Jochanan, and he changed his name to Jahannus on account of the + miracles Jeschu wrought through him by means of the + incommunicable Name. This Jahannus advised that all the men who + were together should have their heads washed with the water + Boleth, that the hair might not grow on them, and all the world + might know that they were Nazarenes.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But the affair was known to the elders and to + the King. Then he sent his messengers to take Jeschu and his + disciples, and to bring them to Jerusalem. But out of fear of the + people, they gave timely warning to Jeschu that the King sought + to take and kill him and his companions. Therefore they fled into + the desert of Ai (Capernaum?). And when the servants of the King + came and found them not, with the exception of Jahannus they took + him and led him before the King. And</span> <span class= + "tei tei-pb" id="page105">[pg 105]</span><a name="Pg105" id= + "Pg105" class="tei tei-anchor"></a><span style= + "font-size: 90%">the King ordered that Jahannus should be + executed with the sword. The servants of the King therefore went + at his command and slew Jahannus, and hung up his head at the + gate of Jerusalem.</span><a id="noteref_125" name="noteref_125" + href="#note_125"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">125</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">About this time Jeschu assembled the inhabitants + of Jerusalem about him, and wrought many miracles. He laid a + millstone on the sea, and sailed about on it, and cried, I am + God, the Son of God, born of my mother by the power of the Holy + Ghost, and I sprang from her virginal brow.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And he wrought many miracles, so that all the + inhabitants of Ai believed in him, and his miracles he wrought by + means of the incommunicable Name.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then Jeschu ordered the law to be done away + with, for it is said in the Psalm, It is time for thee, Lord, to + lay too thine hand, for they have destroyed thy law. Now, said + he, is the right time come to tear up the law, for the thousandth + generation has come since David said, He hath promised to keep + his word to a thousand generations (Ps. cviii. + 8).</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Therefore they arose and desecrated the + Sabbath.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">When now the elders and wise men heard of what + was done, they came to the King and consulted him and his + council. Then answered Judas, son of Zachar,</span><a id= + "noteref_126" name="noteref_126" href="#note_126"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">126</span></span></a> + <span style="font-size: 90%">I am the first of the King's + princes; I will go myself and see if it be true what is said, + that this man blasphemeth.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Therefore Judas went and put on other clothes + like the men of Ai, and spake to Jeschu and said, I also will + learn your doctrine. Then Jeschu had his head shaved in a ring + and washed with the water Boleth.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">After that they went into the wilderness, for + they feared the King lest he should take them if they tarried at + Ai. And they lost their way; and in the wilderness they lighted + on a shepherd who lay on the ground. Then Jeschu asked</span> + <span class="tei tei-pb" id="page106">[pg 106]</span><a name= + "Pg106" id="Pg106" class="tei tei-anchor"></a><span style= + "font-size: 90%">him the right way, and how far it was to + shelter. The shepherd answered, The way lies straight before you; + and he pointed it out with his foot.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">They went a little further, and they found a + shepherd maiden, and Jeschu asked her which way they must go. + Then the maiden led them to a stone which served as a sign-post. + And Peter said to Jeschu, Bless this maiden who has led us + hither! And he blessed her, and wished for her that she might + become the wife of the shepherd they had met on the + road.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then said Peter, Wherefore didst thou so bless + the maiden? He answered, The man is slow, but she is lively. If + he were left without her activity, it would fare ill with him. + For I am a God of mercy, and make marriages as is best for + man.</span><span style="font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is a German + story. There are many such of Jesus and St. Peter to be found in + all collections of German household tales. They go together on a + journey, and various adventures befal them, and the Lord orders + things very differently from what Peter expects. To this follows + another story, familiar to English school-boys. The apostles come + with their Master to an inn, and ask for food. The innkeeper has a + goose, and it is decided that he shall have the goose who dreams + the best dream that night. When all are asleep, Judas gets up, + plucks, roasts and eats the goose. Next morning they tell their + dreams. Judas says, <span class="tei tei-q">“Mine was the best of + all, for I dreamt that in the night I ate the goose; and, lo! the + goose is gone this morning. I think the dream must have been a + reality.”</span> Among English school-boys, the story is told of an + Englishman, and Scotchman, and an Irishman. The latter, of course, + takes the place of Judas.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some equally + ridiculous stories follow, inserted for the purpose of making our + blessed Lord and his apostles <span class="tei tei-pb" id= + "page107">[pg 107]</span><a name="Pg107" id="Pg107" class= + "tei tei-anchor"></a> contemptible, but not taken, like the two + just mentioned, from German folk-lore.</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">After that Judas went to Jerusalem, but Jeschu and + Peter tarried awaiting him (at Laish), for they trusted him. Now + when Judas was come to Jerusalem, he related to the King and the + elders the words and deeds of Jeschu, and how, through the power of + the incommunicable Name, he had wrought such wonders that the + people of Ai believed in him, and how that he had taken to wife the + daughter of Karkamus, chief ruler of Ai.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then the King and the elders asked counsel of + Judas how they might take Jeschu and his disciples. Judas + answered, Persuade Jagar Ben Purah, their host, to mix the water + of forgetfulness with their wine. We will come to Jerusalem for + the Feast of Tabernacles; and then do ye take him and his + disciples. For Jager Purah is the brother of the Gerathite + Karkamus; but I will persuade Jeschu that Jager Purah is the + brother of Karkamus of Ai, and he will believe my words, and they + will all come up to the Feast of Tabernacles. Now when they shall + have drunk of that wine, then will Jeschu forget the + incommunicable Name, and so will be unable to deliver himself out + of your hands, so that ye can capture him and hold him + fast.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then answered the King and the elders, Thy + counsel is good; go in peace, and we will appoint a fast. + Therefore Judas went his way on the third of the month Tisri + (October), and the great assembly in Jerusalem fasted a great + fast, and prayed God to deliver Jeschu and his followers into + their hands. And they undertook for themselves and for their + successors a fast to be hold annually on the third of the month + Tisri, for ever.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">When Judas had returned to Jeschu, he related to + him, I have been attentive to hear what is spoken in Jerusalem, + and none so much as wag their tongues against thee. Yea! when the + King took Jahannus to slay him, his disciples came in force and + rescued him. And Jahannus said to me, Go say</span> <span class= + "tei tei-pb" id="page108">[pg 108]</span><a name="Pg108" id= + "Pg108" class="tei tei-anchor"></a><span style= + "font-size: 90%">to Jesus, our Lord, that he come with his + disciples, and we will protect him; and see! the host, Jager + Purah, is brother of Karkamus, ruler of Ai, and an uncle of thy + betrothed.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when Jeschu heard the words of Judas, he + believed them; for the inhabitants of Jerusalem and their + neighbours fasted incessantly during the six days between the + feast of the New Year and the Day of Atonement,—yea, even on the + Sabbath Day did some of them fast. And when those men who were + not in the secret asked wherefore they fasted at this unusual + time, when it was not customary to fast save on the Day of + Atonement, the elders answered them, This is done because the + King of the Gentiles has sent and threatened us with + war.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But Jeschu and his disciples dressed themselves + in the costume of the men of Ai, that they might not be + recognized in Jerusalem; and in the fast, on the Day of + Atonement, Jeschu came with his disciples to Jerusalem, and + entered into the house of Purah, and said, Of me it is written, + Who is this that cometh from Edom, with dyed garments from + Bozrah? I that speak in righteousness, mighty to save. I have + trodden the wine-press alone, and of the people there was none + with me.</span><a id="noteref_127" name="noteref_127" href= + "#note_127"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">127</span></span></a> + <span style="font-size: 90%">For now am I come from Edom to the + house of Purah, and of thee, Purah, was it written, Jegar + Sahadutha!</span><a id="noteref_128" name="noteref_128" href= + "#note_128"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">128</span></span></a> + <span style="font-size: 90%">For thou shalt be to us a hill of + witness and assured protection. But I have come here to Jerusalem + to abolish the festivals and the holy seasons and the appointed + holy days. And he that believeth in me shall have his portion in + eternal life. I will give forth a new law in Jerusalem, for of me + was it written, Out of Zion shall the law go forth, and the word + of the Lord from Jerusalem.</span><a id="noteref_129" name= + "noteref_129" href="#note_129"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">129</span></span></a> + <span style="font-size: 90%">And their sins and unrighteousness + will I atone for with my blood. But after I am dead I will arise + to life again; for it is written,</span> <span class="tei tei-pb" + id="page109">[pg 109]</span><a name="Pg109" id="Pg109" class= + "tei tei-anchor"></a><span style="font-size: 90%">I kill and make + alive; I bring down to hell, and raise up therefrom + again.</span><a id="noteref_130" name="noteref_130" href= + "#note_130"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">130</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But Judas betook himself secretly to the King, + and told him how that Jeschu and his disciples were in the house + of Purah. Therefore the King sent young priests into the house of + Purah, who said unto Jeschu, We are ignorant men, and believe in + thee and thy word; but do this, we pray thee, work a miracle + before our eyes.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then Jeschu wrought before them wonders by means + of the incommunicable Name.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And on the great Day of Atonement he and his + disciples ate and drank, and fasted not; and they drank of the + wine wherewith was mingled the Water of Forgetfulness, and then + betook themselves to rest.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And when midnight was now come, behold! servants + of the King surrounded the house, and to them Purah opened the + door. And the servants broke into the room where Jeschu and his + disciples were, and they cast them into chains.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then Jeschu directed his mind to the + incommunicable Name; but he could not recall it, for all had + vanished from his recollection.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And the servants of the King led Jeschu and his + disciples to the prison of the blasphemers. And in the morning + they told the King that Jeschu and his disciples were taken and + cast into prison. Then he ordered that they should be detained + till the Feast of Tabernacles.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And on that feast all the people of the Lord + came together to the feast, as Moses had commanded them. Then the + King ordered that Jeschu's disciples should be stoned outside the + city; and all the Israelites looked on, and heaped stones on the + disciples. And all Israel broke forth into hymns of praise to the + God of Israel, that these men of Belial had thus fallen into + their hands.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But Jeschu was kept still in prison, for the + King would not slay him till the men of Ai had seen that his + words were naught, and what sort of a prophet he was proved to + be.</span></span></p><span class="tei tei-pb" id="page110">[pg + 110]</span><a name="Pg110" id="Pg110" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Also he wrote letters throughout the land to the + councils of the synagogues to learn from them after what manner + Jeschu should be put to death, and summoning all to assemble at + Jerusalem on the next feast of the Passover to execute Jeschu, as + it is written, Whosoever blasphemeth the name of the Lord, he + shall surely be put to death, and all the congregation shall + certainly stone him.</span><a id="noteref_131" name="noteref_131" + href="#note_131"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">131</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But the people of Girmajesa (Germany) and all + that country round, what is at this day called Wormajesa (Worms) + in the land of the Emperor, and the little council in the town of + Wormajesa, answered the King in this wise, Let Jesus go, and slay + him not! Let him live till he die and perish.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But when the feast of the Passover drew nigh, it + was heralded through all the land of Judaea, that any one who had + aught to say in favour, and for the exculpation, of Jeschu, + should declare it before the King. But all the people with one + consent declared that Jeschu must die.</span><a id="noteref_132" + name="noteref_132" href="#note_132"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">132</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Therefore, on the eve of the Passover, Jeschu + was brought out of the prison, and they cried before him, So may + all thine enemies perish, O Lord! And they hanged him on a tree + outside of Jerusalem, as the King and elders of Jerusalem had + commanded.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And all Israel looked on and praised and + glorified God.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when even was come, Judas took down the body + of Jeschu from the tree and laid it in his garden in a + conduit.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But when the people of Ai heard that Jeschu had + been hung, they became enemies to Israel. And the people of Ai + attacked the Israelites, and slew of them two thousand men. And + the Israelites could not go to the feasts because of the men of + Ai. Therefore the King proclaimed war against Ai; but he could + not overcome it, for mightily grew the multitude of those who + believed in Jeschu, even under the eyes of the King in + Jerusalem.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And some of these went to Ai, and declared that + on the third day after Jeschu had been hung, fire had fallen + from</span> <span class="tei tei-pb" id="page111">[pg + 111]</span><a name="Pg111" id="Pg111" class= + "tei tei-anchor"></a><span style="font-size: 90%">heaven, which + had surrounded Jeschu, and he had arisen alive, and gone up into + heaven.</span><a id="noteref_133" name="noteref_133" href= + "#note_133"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">133</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And the people of Ai believed what was said, and + swore to avenge on the children of Israel the crime they had + committed in hanging Jeschu. Now when Judas saw that the people + of Ai threatened great things, he wrote a letter unto them, + saying, There is no peace to the ungodly, saith the Lord; + therefore do the people take counsel together, and the Gentiles + imagine a vain thing. Come to Jerusalem and see your false + prophet! For, lo! he is dead and buried in a + conduit.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when they heard this, the men of Ai went to + Jerusalem and saw Jeschu lying where had been said. But, + nevertheless, when they returned to Ai, they said that all Judas + had written was false. For, lo! said they, when we came to + Jerusalem we found that all believed in Jeschu, and had risen and + had expelled the King out of the city because he believed not; + and many of the elders have they slain. Then the men of Ai + believed these words of the messengers, and they proclaimed war + against Israel.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when the King and the elders saw that the + men of Ai were about to encamp against them, and that the numbers + of these worthless men grow—they were the brethren and kinsmen of + Jeschu—they took counsel what they should do in such sore straits + as they were in.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And Judas said, Lo! Jeschu has an uncle Simon, + son of Kalpus, who is now alive, and he is an honourable old man. + Give him the incommunicable Name, and let him work wonders in Ai, + and tell the people that he does them in the name of Jesus. And + they will believe Simon, because he is the uncle of Jeschu. But + Simon must make them believe that Jeschu committed to him all + power to teach them not to ill-treat the Israelites, and he has + reserved them for his own vengeance.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">This counsel pleased the King and the elders, + and they went to Simon and told him the + matter.</span></span></p><span class="tei tei-pb" id= + "page112">[pg 112]</span><a name="Pg112" id="Pg112" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then went Simon, when he had learned the Name, + and drew nigh to Ai, and he raised a cloud and thunder and + lightning. And he seated himself on the cloud, and as the thunder + rolled he cried, Ye men of Ai, gather yourselves together at the + tower of Ai, and there will I give you commandments from + Jeschu.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But when the people of Ai heard this voice, they + were sore afraid, and they assembled on all sides about the + tower. And lo! Simon was borne thither on the cloud; and he + stepped upon the tower. And the men of Ai fell on their faces + before him.</span><a id="noteref_134" name="noteref_134" href= + "#note_134"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">134</span></span></a> + <span style="font-size: 90%">Then Simon said, I am Simon Ben + Kalpus, uncle of Jeschu. Jeschu came and sent me unto you to + teach you his law, for Jesus is the Son of God. And lo! I will + give you the law of Jesus, which is a new + commandment.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then he wrought before them signs and wonders, + and he said to the people of Ai, Swear to me to obey all that I + tell you. And they swore to him. Then said Simon, Go to your own + homes. And all the people of Ai returned to their + dwellings.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now Simon sat on the tower, and wrote the + commandments even as the King and elders had decided. And he + changed the Alphabet, and gave the letters new names, as secretly + to protest that all he taught written in those letters was lies. + And this was the Alphabet he wrote: A, Be, Ce, De, E, Ef, Cha, I, + Ka, El, Em, En, O, Pe, Ku, Er, Es, Te, U, Ix, Ejed, + Zet.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And this is the interpretation: My father is + Esau, who was a huntsman, and was weary; and lo! his sons + believed in Jesus, who lives, as God.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And Simon composed for the deception of the + people of Ai lying books, and he called them</span> <span class= + "tei tei-q"><span style="font-size: 90%">‘</span><span style= + "font-size: 90%">Avonkelajon</span><span style= + "font-size: 90%">’</span></span> <span style= + "font-size: 90%">(Evangelium), which, being interpreted, is the + End of Ungodliness.</span> <span class="tei tei-pb" id= + "page113">[pg 113]</span><a name="Pg113" id="Pg113" class= + "tei tei-anchor"></a><span style="font-size: 90%">But they + thought he said,</span> <span class="tei tei-q"><span style= + "font-size: 90%">‘</span><span style="font-size: 90%">Eben + gillajon,</span><span style="font-size: 90%">’</span></span> + <span style="font-size: 90%">which means Father, Son, and Holy + Ghost. He also wrote books in the names of the disciples of + Jeschu, and especially in that of Johannes, and said that Jeschu + had given him these.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But with special purpose he composed the Book of + Johannes (the Apocalypse), for the men of Ai thought it contained + mysteries, whereas it contained pure invention. For instance, he + wrote in the Book of Johannes that Johannes saw a beast with + seven heads and seven horns and seven crowns, and the name of the + beast was blasphemy, and the number of the beast 666. Now the + seven heads mean the seven letters which compose in Hebrew the + words,</span> <span class="tei tei-q"><span style= + "font-size: 90%">‘</span><span style="font-size: 90%">Jeschu of + Nazareth.</span><span style= + "font-size: 90%">’</span></span><span style="font-size: 90%">And + in like manner the number 666 is that which is the sum of the + letters composing this name. In like way did Simon compose all + the books to deceive the people, as the King and the elders had + bidden him.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And on the sixth day of the third month Simon + sat on the cloud, and the people of Ai were gathered together + before him to the tower, and he gave them the book Avonkelajon, + and said to them, When ye have children born to you, ye must + sprinkle them with water, in token that Jeschu was washed with + the water Boleth, and ye must observe all the commandments that + are written in the book Avonkelajon. And ye must wage no war + against the people of Israel, for Jeschu has reserved them to + avenge himself on them himself.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when the people of Ai heard these words, + they answered that they would keep them. And Simon returned on + his cloud to Jerusalem. And all the people thought he had gone up + in a cloud to heaven to bring destruction on the + Israelites.</span><a id="noteref_135" name="noteref_135" href= + "#note_135"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">135</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Not long after this, King Herod died, and was + succeeded by his son in the kingdom of Israel. But when he had + obtained the throne, he heard that the people of Ai had + made</span> <span class="tei tei-pb" id="page114">[pg + 114]</span><a name="Pg114" id="Pg114" class= + "tei tei-anchor"></a><span style="font-size: 90%">images in + honour of Jesus and Mary, and he wrote letters to Ai and ordered + their destruction; otherwise he would make war against + them.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then the people of Ai sent asking help of the + Emperor against the King of Israel. But the Emperor would not + assist them and war against Israel. Therefore, when the people of + Ai saw that there was no help, they burned the images and bound + themselves before the sons of Israel.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And about this time Mirjam, the mother of + Jeschu, died. Then the King ordered that she should be buried at + the foot of the tree on which Jeschu had hung; and there he also + had the brothers and sisters of Jeschu hung up. And they were + hung, and a memorial stone was set up on the + spot.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But the worthless men, their kinsmen, came and + destroyed the memorial stone, and set up another in its stead, on + which they wrote the words,</span> <span class= + "tei tei-q"><span style="font-size: 90%">‘</span><span style= + "font-size: 90%">Lo! this is a ladder set upon the earth, whose + head reaches to heaven, and the angels of God ascend and descend + upon it, and the mother rejoices here in her children, + Allelujah!</span><span style= + "font-size: 90%">’</span></span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Now when the King heard this, he destroyed the + memorial they had erected, and killed a hundred of the kindred of + Jeschu.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Then went Simon, son of Kalpus, to the King and + said, Suffer me, and I will draw away these people from + Jerusalem. And the King said, Be it so; go, and the Lord be with + thee! Therefore Simon went secretly to these worthless men, and + said to them, Let us go together to Ai, and there shall ye see + wonders which I will work. And some went to Ai, but others seated + themselves beside Simon on his cloud, and left Jerusalem with + him. And on the way Simon cast down those who sat on the cloud + with him upon the earth, so that they died.</span><a id= + "noteref_136" name="noteref_136" href="#note_136"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">136</span></span></a></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And when Simon returned to Jerusalem, he told + the King</span> <span class="tei tei-pb" id="page115">[pg + 115]</span><a name="Pg115" id="Pg115" class= + "tei tei-anchor"></a><span style="font-size: 90%">what he had + done, and the King rejoiced greatly. And Simon left not the court + of the King till his death. And when he died, all the Jews + observed the day as a fast, and it was the 9th of the month + Teboth (January).</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">But those who had gone to Ai at the word of + Simon believed that Simon and those with him had gone up together + into heaven on the cloud.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">And when men saw what Simon had taught the + people of Ai in the name of Jesus, they followed them also, and + they took them the daughters of Ai to wife, and sent letters into + the furthest islands with the book Avonkelajon, and undertook for + themselves, and for their descendants, to hold to all the words + of the book Avonkelajon.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Therefore they abolished the Law, and chose the + first day of the week as the Sabbath, for that was the birthday + of Jesus, and they ordained many other customs and bad feasts. + Therefore have they no part and lot in Israel. They are accursed + in this world, and accursed in the world to come. But the Lord + bless his people Israel with peace.</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">These are the words of the Rabbi Jochanan, son + of Saccai, in Jerusalem.</span><span style= + "font-size: 90%">”</span></span></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That this second + version of the <span class="tei tei-q">“Life of Jeschu”</span> is + later than the first one, I think there can be little doubt. It is + more full of absurdities than the first, it adopts German household + tales, and exhibits an ignorance of history even more astounding + than in the first Life. The preachers of the <span class= + "tei tei-q">“Evangelium”</span> marry wives, and there is a burning + of images of St. Mary and our Lord. These are <em class= + "tei tei-emph"><span style="font-style: italic">perhaps</span></em> + indications of its having been composed after the Reformation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Luther did not + know anything of the Life published later by Huldrich. The only + Toledoth Jeschu he was acquainted with was that afterwards + published by Wagenseil.</p> + </div> + </div><span class="tei tei-pb" id="page118">[pg 118]</span><a name= + "Pg118" id="Pg118" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc19" id="toc19"></a> <a name="pdf20" id="pdf20"></a> + + <h1 class="tei tei-head" style= + "margin-bottom: 3.46em; margin-top: 3.46em; text-align: left"> + <span style="font-size: 173%">Part II. The Lost Petrine + Gospels.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Under this head + are classed all those Gospels whose tendency is Judaizing, which + sprang into existence in the Churches of Palestine and Syria.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These may be + ranged in two sub-classes—</p> + + <div class="tei tei-lg" style= + "margin-top: 1.00em; margin-bottom: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + a. Those akin to the Gospel of St. Matthew. + </div> + + <div class="tei tei-l" style="text-align: left"> + b. Those related to the Gospel of St. Mark. + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To the first class + belong—</p> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + 1. The Gospel of the Twelve, or of the Hebrews. + </div> + + <div class="tei tei-l" style="text-align: left"> + 2. The Gospel of the Clementines. + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To the second + class belong, probably—</p> + + <div class="tei tei-lg" style= + "margin-top: 1.00em; margin-bottom: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + 1. The Gospel of St. Peter. + </div> + + <div class="tei tei-l" style="text-align: left"> + 2. The Gospel of the Egyptians. + </div> + </div><span class="tei tei-pb" id="page119">[pg 119]</span><a name= + "Pg119" id="Pg119" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc21" id="toc21"></a> <a name="pdf22" id="pdf22"></a> + + <h2 class="tei tei-head" style= + "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left"> + <span style="font-size: 144%">I. The Gospel Of The + Hebrews.</span></h2> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc23" id="toc23"></a> <a name="pdf24" id="pdf24"></a> + + <h3 class="tei tei-head" style= + "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left"> + <span style="font-size: 120%">1. The Fragments + extant.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Eusebius + quotes Papias, Irenaeus and Origen, as authorities for his + statement that St. Matthew wrote his Gospel first in Hebrew.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Papias, a + contemporary of Polycarp, who was a disciple of St. John, and who + carefully collected all information he could obtain concerning + the apostles, declares that <span class="tei tei-q">“Matthew + wrote his Gospel in the Hebrew dialect,<a id="noteref_137" name= + "noteref_137" href="#note_137"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">137</span></span></a> and + that every one translated it as he was able.”</span><a id= + "noteref_138" name="noteref_138" href="#note_138"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">138</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Irenaeus, a + disciple of Polycarp, and therefore also likely to have + trustworthy information on this matter, says, <span class= + "tei tei-q">“Matthew among the Hebrews wrote a Gospel in their + own language, while Peter and Paul were preaching the gospel at + Rome, and founding the Church there.”</span><a id="noteref_139" + name="noteref_139" href="#note_139"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">139</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In a fragment, + also, of Irenaeus, edited by Dr. Grabe, it is said that + <span class="tei tei-q">“the Gospel according to Matthew was + written to the Jews, for they earnestly desired a Messiah + <span class="tei tei-pb" id="page120">[pg 120]</span><a name= + "Pg120" id="Pg120" class="tei tei-anchor"></a> of the posterity + of David. Matthew, in order to satisfy them on this point, began + his Gospel with the genealogy of Jesus”</span>.<a id= + "noteref_140" name="noteref_140" href="#note_140"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">140</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Origen, in a + passage preserved by Eusebius, has this statement: <span class= + "tei tei-q">“I have learned by tradition concerning the four + Gospels, which alone are received without dispute by the Church + of God under heaven, that the first was written by St. Matthew, + once a tax-gatherer, afterwards an apostle of Jesus Christ, who + published it for the benefit of the Jewish converts, composed in + the Hebrew language.”</span><a id="noteref_141" name= + "noteref_141" href="#note_141"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">141</span></span></a> And + again, in his Commentary on St. John, <span class="tei tei-q">“We + begin with Matthew, who, according to tradition, wrote first, + publishing his Gospel to the believers who were of the + circumcision.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Eusebius, who + had collected the foregoing testimonies on a subject which, in + that day, seems to have been undisputed, thus records what he + believed to be a well-authenticated historical fact: <span class= + "tei tei-q">“Matthew, having first preached to the Hebrews, + delivered to them, when he was preparing to depart to other + countries, his Gospel composed in their native + language.”</span><a id="noteref_142" name="noteref_142" href= + "#note_142"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">142</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Jerome + follows Papias: <span class="tei tei-q">“Matthew, who is also + Levi, from a publican became an apostle, and he first composed + his Gospel of Christ in Judaea, for those of the circumcision who + believed, and wrote it in Hebrew words and characters; but who + translated it afterwards into Greek is not very evident. Now this + Hebrew Gospel is preserved to this day in the library at Caesarea + which Pamphilus the martyr so diligently collected. I also + obtained permission of the Nazarenes of Beraea in Syria, who use + this volume, to make a copy of it. In which it is to be observed + that, throughout, the Evangelist when <span class="tei tei-pb" + id="page121">[pg 121]</span><a name="Pg121" id="Pg121" class= + "tei tei-anchor"></a> quoting the witness of the Old Testament, + either in his own person or in that of the Lord and Saviour, does + not follow the authority of the Seventy translators, but the + Hebrew Scriptures, from which he quotes these two passages, + <span class="tei tei-q">‘Out of Egypt have I called my + Son,’</span> and, <span class="tei tei-q">‘Since he shall be + called a Nazarene.’</span> ”</span><a id="noteref_143" name= + "noteref_143" href="#note_143"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">143</span></span></a> And + again: <span class="tei tei-q">“That Gospel which is called the + Gospel of the Hebrews, and which has lately been translated by me + into Greek and Latin, and was used frequently by Origen, + relates,”</span> &c.<a id="noteref_144" name="noteref_144" + href="#note_144"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">144</span></span></a> + Again: <span class="tei tei-q">“That Gospel which the Nazarenes + and Ebionites make use of, and which I have lately translated + into Greek from the Hebrew, and which by many is called the + genuine Gospel of Matthew.”</span><a id="noteref_145" name= + "noteref_145" href="#note_145"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">145</span></span></a> And + once more: <span class="tei tei-q">“The Gospel of the Hebrews, + which is written in the Syro-Chaldaic tongue, and in Hebrew + characters, which the Nazarenes make use of at this day, is also + called the Gospel of the Apostles, or, as many think, is that of + Matthew, is in the library of Caesarea.”</span><a id= + "noteref_146" name="noteref_146" href="#note_146"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">146</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Epiphanius + is even more explicit. He says that the Nazarenes possessed the + most complete Gospel of St. Matthew,<a id="noteref_147" name= + "noteref_147" href="#note_147"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">147</span></span></a> as + it was written at first in Hebrew;<a id="noteref_148" name= + "noteref_148" href="#note_148"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">148</span></span></a> and + <span class="tei tei-q">“they have it still in Hebrew characters; + but I do not know if they have cut off the genealogies from + Abraham to Christ.”</span> <span class="tei tei-q">“We may affirm + as a certain fact, that Matthew alone among the writers of the + New Testament wrote the history of the preaching of the Gospel in + Hebrew, and in Hebrew characters.”</span><a id="noteref_149" + name="noteref_149" href="#note_149"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">149</span></span></a> + This Hebrew Gospel, he adds, was known to Cerinthus and + Carpocrates.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + subscriptions of many MSS. and versions bear <span class= + "tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" id= + "Pg122" class="tei tei-anchor"></a> the same testimony. Several + important Greek codices of St. Matthew close with the statement + that he wrote in Hebrew; the Syriac and Arabic versions do the + same. The subscription of the Peschito version is, <span class= + "tei tei-q">“Finished is the holy Gospel of the preaching of + Matthew, which he preached in Hebrew in the land of + Palestine.”</span> That of the Arabic version reads as follows: + <span class="tei tei-q">“Here ends the copy of the Gospel of the + apostle Matthew. He wrote it in the land of Palestine, by the + inspiration of the Holy Spirit, in the Hebrew language, eight + years after the bodily ascension of Jesus the Messiah into + heaven, and in the first year of the Roman Emperor, Claudius + Caesar.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The title of + Gospel of the Hebrews was only given to the version known to + Jerome and Epiphanius, because it was in use among the Hebrews. + But amongst the Nazarenes it was called <span class= + "tei tei-q">“The Gospel of the Apostles,”</span><a id= + "noteref_150" name="noteref_150" href="#note_150"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">150</span></span></a> or + <span class="tei tei-q">“The Gospel of the Twelve.”</span><a id= + "noteref_151" name="noteref_151" href="#note_151"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">151</span></span></a> St. + Jerome expressly says that <span class="tei tei-q">“the Gospel + used by the Nazarenes is also called the Gospel of the + Apostles.”</span><a id="noteref_152" name="noteref_152" href= + "#note_152"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">152</span></span></a> + That the same Gospel should bear two names, one according to its + reputed authors, the other according to the community which used + it, is not surprising.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Justin Martyr + probably alludes to it under a slightly different name, + <span class="tei tei-q">“The Recollections of the + Apostles.”</span><a id="noteref_153" name="noteref_153" href= + "#note_153"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">153</span></span></a> He + says that these Recollections were a Gospel.<a id="noteref_154" + name="noteref_154" href="#note_154"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">154</span></span></a> He + adopted the word used by Xenophon for his recollections of + Socrates. What the Memorabilia of Xenophon were <span class= + "tei tei-pb" id="page123">[pg 123]</span><a name="Pg123" id= + "Pg123" class="tei tei-anchor"></a> concerning the martyred + philosopher, that the Memorabilia of the Apostles were concerning + the martyred Redeemer.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is probable + that this Hebrew Gospel of the Twelve was the only one with which + Justin Martyr was acquainted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Justin Martyr + was a native of Samaria, and his acquaintance with Christianity + was probably made in the communities of Nazarenes scattered over + Syria. By family he was a Greek, and was therefore by blood + inclined to sympathize with the Gentile rather than the Jewish + Christians. This double tendency is manifest in his writings. He + judges the Ebionites, even the narrowest of their sectarian + rings, with great tenderness; but he proclaims that Gentiledom + had yielded better Christians than Jewdom.<a id="noteref_155" + name="noteref_155" href="#note_155"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">155</span></span></a> + Justin distinguishes between the Ebionites. There were those who + in their own practice observed the Mosaic Law, believing in + Christ as the flower and end of the Law, but without exacting the + same observance of believing Gentiles; and there were those, who + not only observed the Law themselves, but imposed it on their + Gentile converts. His sympathies were with the former, whom he + regards as the true followers of the apostles, and not with the + latter.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Justin's + conversion took place circ. A.D. 133. He is a valuable testimony + to the divisions among the Nazarenes or Ebionites in the second + century, just when Gnostic views were infiltrating among the + extreme Judaizing section.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Justin + Martyr's Christian training took place in the Nazarene Church, in + the orthodox, milder section. He no doubt inherited the + traditional prejudice against St. Paul, for he neither mentions + him by name, nor quotes any of his writings. That he should have + omitted to <span class="tei tei-pb" id="page124">[pg + 124]</span><a name="Pg124" id="Pg124" class="tei tei-anchor"></a> + quote St. Paul in his Dialogue with Trypho the Jew is not + surprising; but one cannot doubt that had he seen the Epistles of + the Apostle of the Gentiles, he would have cited them, or shown + that they had influenced the current of his thoughts in his two + Apologies addressed to Gentiles. He quotes <span class= + "tei tei-q">“the book that is called the Gospel”</span> as if + there were but one; but what Gospel was it? It has been + frequently observed that the quotations of Justin are closer to + the parallel passages in St. Matthew than to those of the other + Canonical Gospels. But the only Gospel he names is the Gospel of + the Twelve.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Did Justin + Martyr possess the Gospel of St. Matthew, or some other?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is + observable that he diverges from the Gospel narrative in several + particulars. It is inconceivable that this was caused by defect + of memory. Two or three of those texts in which he differs from + our Canonical Gospels occur several times in his writings, and + always in the same form.<a id="noteref_156" name="noteref_156" + href="#note_156"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">156</span></span></a> + Would it not be strange that his memory should fail him each + time, and on each of these passages? But though his memory may + have been inaccurate in recording exact words, the differences + that have been noticed between the citations of Justin Martyr and + the Canonical Gospel of St. Matthew are not confined to words; + they extend to particulars, to facts. Verbal differences are + accountable for by lapse of memory, but it is not so with facts. + One can understand how in quoting by memory the mode of + expressing the same facts may vary, but not that the facts + themselves should be different. If the facts cited are different, + we are forced to conclude that the citations were derived from + another source. And such is the case with Justin.</p><span class= + "tei tei-pb" id="page125">[pg 125]</span><a name="Pg125" id= + "Pg125" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Five or six + times does he say that the Magi came from Arabia;<a id= + "noteref_157" name="noteref_157" href="#note_157"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">157</span></span></a> St. + Matthew says only that they came from the East.<a id= + "noteref_158" name="noteref_158" href="#note_158"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">158</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He says that + our Lord was born in a cave<a id="noteref_159" name="noteref_159" + href="#note_159"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">159</span></span></a> + near Bethlehem; that, when he was baptized, a bright light shone + over him; and he gives words which were heard from heaven, which + are not recorded by any of the Evangelists.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That our Lord + was born in a cave is probable enough, but where did Justin learn + it? Certainly not from St. Matthew's Gospel, which gives no + particulars of the birth of Christ at Bethlehem. St. Luke says he + was born in the stable of an inn. Justin, we are warranted in + suspecting, derived the fact of the stable being a cave from the + only Gospel with which he was acquainted, that of the + Hebrews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The tradition + of the scene of Christ's nativity having been a cave was + peculiarly Jewish. It is found in the Apocryphal Gospels of the + Nativity and the Protevangelium, both of which unquestionably + grew up in Judaea. That Justin should endorse this tradition + leads to the conclusion that he found it so stated in his + Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I shall speak + of the light and voice at the baptism presently.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Epiphanius + says that the Ebionite Gospel began with, <span class= + "tei tei-q">“In the days of Herod, Caiaphas being the + high-priest, there was a man whose name was John,”</span> and so + on, like the 3rd chap. St. Matthew. But this was the mutilated + Gospel of the Hebrews used by the Gnostic Ebionites, who were + heretical on the doctrine of the <span class="tei tei-pb" id= + "page126">[pg 126]</span><a name="Pg126" id="Pg126" class= + "tei tei-anchor"></a> nativity of our Lord, and whom Justin + Martyr speaks of as rejecting the supernatural birth of + Christ.<a id="noteref_160" name="noteref_160" href= + "#note_160"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">160</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Among the + Nazarenes, orthodox and heretical, but one Gospel was recognized, + and that the Hebrew Gospel of the Twelve; but the Gospel in use + among the Gnostic Ebionites became more and more corrupt as they + diverged further from orthodoxy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the + primitive Hebrew Gospel was held <span class="tei tei-q">“in high + esteem by those Jews who received the faith.”</span><a id= + "noteref_161" name="noteref_161" href="#note_161"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">161</span></span></a> + <span class="tei tei-q">“It is the Gospel,”</span> says St. + Jerome, <span class="tei tei-q">“that the Nazarenes use at the + present day.”</span><a id="noteref_162" name="noteref_162" href= + "#note_162"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">162</span></span></a> + <span class="tei tei-q">“It is the Gospel of the Hebrews that the + Nazarenes read,”</span> says Origen.<a id="noteref_163" name= + "noteref_163" href="#note_163"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">163</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Was this + Gospel of the Twelve, or of the Hebrews, the original of St. + Matthew's Canonical Greek Gospel, or was it a separate + compilation? This is a question to be considered presently.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The statement + of the Fathers that the Gospel of St. Matthew was first written + in Hebrew, must of course be understood to mean that it was + written in Aramaic or Palestinian Syriac.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now we have + extant two versions of the Gospels, St. Matthew's included, in + Syriac, the Peschito and the Philoxenian. The latter needs only a + passing mention; it was avowedly made from the Greek, A.D. 508. + But the Peschito is much more ancient. The title of <span class= + "tei tei-q">“Peschito”</span> is an emphatic Syrian term for that + which is <span class="tei tei-q">“simple,”</span> <span class= + "tei tei-q">“uncorrupt”</span> and <span class= + "tei tei-q">“true;”</span> and, applied from the beginning to + this version, it strongly indicates the veneration and confidence + with which it has ever been regarded by all the Churches of the + East.<a id="noteref_164" name="noteref_164" href= + "#note_164"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">164</span></span></a> + When this <span class="tei tei-pb" id="page127">[pg + 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a> + version was made cannot be decided by scholars. A copy in the + Laurentian Library bears so early a date as A.D. 586; but it + existed long before the translation was made by Philoxenus in + 508. The first Armenian version from the Greek was made in 431, + and the Armenians already, at that date, had a version from the + Syriac, made by Isaac, Patriarch of Armenia, some twenty years + previously, in 410. Still further back, we find the Peschito + version quoted in the writings of St. Ephraem, who lived not + later than A.D. 370.<a id="noteref_165" name="noteref_165" href= + "#note_165"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">165</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Was this + Peschito version founded on the Greek canonical text, or, in the + case of St. Matthew, on the <span class= + "tei tei-q">“Hebrew”</span> Gospel? I think there can be little + question that it was translated from the Greek. There can be no + question that the Gospels of St. Mark, St. Luke, St. John, the + Acts of the Apostles, the Epistles of St. Paul, and those of the + other Epistles contained in this version,<a id="noteref_166" + name="noteref_166" href="#note_166"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">166</span></span></a> are + from the Greek, and it is probable that the version of St. + Matthew was made at the same time from the received text. The + Syrian churches were separated from the Nazarene community in + sympathy; their acceptance of St. Paul's Epistles is a proof that + they were so; and these Epistles were accepted by them at a very + early age, as we gather from internal evidence in the + translation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Syrian + churches would be likely, moreover, when seeking for copies of + the Christian Scriptures, to ask for them from churches which + were regarded as orthodox, rather than from a dwindling community + which was thought to be heretical.</p><span class="tei tei-pb" + id="page128">[pg 128]</span><a name="Pg128" id="Pg128" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Peschito + version of St. Matthew follows the canonical Greek text, and not + the Gospel of the Hebrews, in such passages as can be + compared;<a id="noteref_167" name="noteref_167" href= + "#note_167"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">167</span></span></a> not + one of the peculiarities of the latter find their echo in the + Peschito text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + the Hebrews has not, therefore, been preserved to us in the + Peschito St. Matthew. The translations made by St. Jerome in + Greek and Latin have also perished. It is not difficult to + account for the loss of the book. The work itself was in use only + by converted Jews; it was in the exclusive possession of the + descendants of those parties for whose use it had been written. + The Greek Gospels, on the other hand, spread as Christianity + grew. The Nazarenes themselves passed away, and their cherished + Gospel soon ceased to be known among men.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some exemplars + may have been preserved for a time in public libraries, but these + would not survive the devastation to which the country was + exposed from the Saracens and other invaders, and it is not + probable that a solitary copy survives.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But if the + entire Gospel of the Hebrews has not been preserved to us, we + have got sufficiently numerous fragments, cited by ancient + ecclesiastical writers, to permit us, to a certain extent, to + judge of the tendencies and character of that Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is + necessary to observe, as preliminary to our quotations, that the + early Fathers cited passages from this Gospel without the + smallest prejudice against it either historically or doctrinally. + They do not seem to have considered it apocryphal, as open to + suspicion, either <span class="tei tei-pb" id="page129">[pg + 129]</span><a name="Pg129" id="Pg129" class="tei tei-anchor"></a> + because it contained doctrine at variance with the Canonical + Greek Gospels, or because it narrated circumstances not found in + them. On the contrary, they refer to it as a good, trustworthy + authority for the facts of our Lord's life, and for the doctrines + he taught.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Ignatius, + in his Epistle to the Smyrnians,<a id="noteref_168" name= + "noteref_168" href="#note_168"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">168</span></span></a> has + inserted in it a passage relative to the appearance of our Lord + to his apostles after his resurrection, not found in the + Canonical Gospels, and we should not know whence he had drawn it, + had not St. Jerome noticed the fact and recorded it.<a id= + "noteref_169" name="noteref_169" href="#note_169"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">169</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Clement of + Alexandria speaks of the Gospel of the Hebrews in the same terms + as he speaks of the writings of St. Paul and the books of the Old + Testament.<a id="noteref_170" name="noteref_170" href= + "#note_170"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">170</span></span></a> + Origen, who makes some quotations from this Gospel, does not, it + is true, range it with the Canonical Gospels, but he speaks of it + with great respect, as one highly esteemed by many Christians of + his time.<a id="noteref_171" name="noteref_171" href= + "#note_171"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">171</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the fourth + century, no agreement had been come to as to the value of this + Gospel. Eusebius tells us that by some it was reckoned among the + Antilegomena, that is, among those books which floated between + the Canonical and the Apocryphal Gospels.<a id="noteref_172" + name="noteref_172" href="#note_172"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">172</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + St. Matthew and the Gospel of the Hebrews were not identical. It + is impossible to doubt this when we examine the passages of the + latter quoted by ecclesiastical writers, the majority of which + are not to be found in the former, and the rest differ from the + Canonical Gospel, either in details or in the construction of the + passages which correspond.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Did the + difference extend further? This is a question <span class= + "tei tei-pb" id="page130">[pg 130]</span><a name="Pg130" id= + "Pg130" class="tei tei-anchor"></a> it is impossible to answer + positively in one way or the other, since we only know those + passages of the Gospel of the Nazarenes which have been quoted by + the early Fathers.<a id="noteref_173" name="noteref_173" href= + "#note_173"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">173</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But it is + probable that the two Gospels did not differ from each other + except in these passages; for if the divergence was greater, one + cannot understand how St. Jerome, who had both under his eyes, + could have supposed one to have been the Hebrew original of the + other. And if both resembled each other closely, it is easy to + suppose that the ecclesiastical writers who quoted from the + Nazarene Gospel, quoted only those passages which were peculiar + to it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Let us now + examine the principal fragments of this Gospel that have been + preserved.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There are some + twenty in all, and of these only two are in opposition to the + general tone of the first Canonical Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With one of + these I shall begin the series of extracts.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">And straitway</span></span>,”</span> said + Jesus, <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">the Holy Spirit [my + mother] took me, and bore me away to the great mountain called + Thabor</span></span>.”</span><a id="noteref_174" name= + "noteref_174" href="#note_174"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">174</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Origen twice + quotes this passage, once in a fuller form. <span class= + "tei tei-q">“(She) <span class="tei tei-hi"><span style= + "font-style: italic">bore me by one of my hairs to the great + mountain called Thabor</span></span>.”</span> The passage is also + quoted by St. Jerome.<a id="noteref_175" name="noteref_175" href= + "#note_175"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">175</span></span></a> + Origen and Jerome take pains to give this passage an orthodox and + unexceptionable meaning. Instead of rejecting the passage as + apocryphal, they labour to explain it away—a proof of the high + estimation in which the Gospel of the Twelve was held. The + <span class="tei tei-pb" id="page131">[pg 131]</span><a name= + "Pg131" id="Pg131" class="tei tei-anchor"></a> words, + <span class="tei tei-q">“my mother,”</span> are, it can scarcely + be doubted, a Gnostic interpolation, as probably are also the + words, <span class="tei tei-q">“by one of my hairs;”</span> for + on one of the occasions on which Origen quotes the passage, these + words are omitted. Probably they did not exist in all the copies + of the Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Our Lord was + <span class="tei tei-q">“led by the Spirit into the + wilderness”</span> after his baptism.<a id="noteref_176" name= + "noteref_176" href="#note_176"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">176</span></span></a> + Philip was caught away by the Spirit of the Lord from the road + between Jerusalem and Gaza, and was found at Azotus.<a id= + "noteref_177" name="noteref_177" href="#note_177"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">177</span></span></a> The + notion of transportation by the Spirit was therefore not foreign + to the authors of the Gospels.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Holy + Spirit was represented by the Elkesaites as a female + principle.<a id="noteref_178" name="noteref_178" href= + "#note_178"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">178</span></span></a> The + Elkesaites were certainly one with the Ebionites in their + hostility to St. Paul, whose Epistles, as Origen tells us, they + rejected.<a id="noteref_179" name="noteref_179" href= + "#note_179"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">179</span></span></a> And + that they were a Jewish sect which had relations with Ebionitism + appears from a story told by St. Epiphanius, that their supposed + founder, Elxai, went over to the Ebionites in the time of + Trajan.<a id="noteref_180" name="noteref_180" href= + "#note_180"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">180</span></span></a> + They issued from the same fruitful field of converts, the + Essenes.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The term by + which the Holy Spirit is designated in Hebrew is feminine, and + lent itself to a theory of the Holy Spirit being a female + principle, and this rapidly slid into identification of the + Spirit with Mary.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + Clementines insist on the universe being compounded of the male + and the female elements. There are two sorts of prophecy, the + male which speaks of the world to come, the female which deals + with the world that is; the female principle rules this world, + the body, <span class="tei tei-pb" id="page132">[pg + 132]</span><a name="Pg132" id="Pg132" class="tei tei-anchor"></a> + all that is visible and material. Beside this female principle + stands Christ, the male principle, ruling the spirits of men, and + all that is invisible and immaterial.<a id="noteref_181" name= + "noteref_181" href="#note_181"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">181</span></span></a> The + Holy Spirit, brooding over the deep and calling the world into + being, became therefore the female principle in the Elkesaite + Trinity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Gnosticism, + this deification of the female principle, which was represented + as Prounikos or Sophia among the Valentinians, led to the + incarnation of the principle in women who accompanied the + heresiarchs Simon and Apelles. Thus the Eternal Wisdom was + incarnate in Helena, who accompanied Dositheus and afterwards + Simon Magus,<a id="noteref_182" name="noteref_182" href= + "#note_182"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">182</span></span></a> and + in the fair Philoumena who associated with Apelles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The same + influence seems imperceptibly to have been at work in the Church + of the Middle Ages, and in the pictures and sculptures of the + coronation of the Virgin. Mary seems in Catholic art to have + assumed a position as one of the Trinity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + original Gospel of the Hebrews, the passage probably stood thus: + <span class="tei tei-q">“And straightway the Holy Spirit took me, + and bore me to the great mountain Thabor;”</span> and Origen and + Jerome quoted from a text corrupted by the Gnostic Ebionites. The + words <span class="tei tei-q">“bore me by one of my hairs”</span> + were added to assimilate the translation to that of Habbacuc by + the angel, in the apocryphal addition to the Book of Daniel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We next come + to a passage found in the Stromata of Clement of Alexandria, who + compares it with a sentence <span class="tei tei-pb" id= + "page133">[pg 133]</span><a name="Pg133" id="Pg133" class= + "tei tei-anchor"></a> from the Theaetetus of Plato: <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">He who wondereth shall reign, and he who + reigneth shall rest.</span></span>”</span><a id="noteref_183" + name="noteref_183" href="#note_183"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">183</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This, like the + preceding quotation, has a Gnostic hue; but it is impossible to + determine its sense in the absence of the context. Nor does the + passage in the Theaetetus throw any light upon it. The whole of + the passage in St. Clement is this: <span class="tei tei-q">“The + beginning of (or search after) truth is admiration,”</span> says + Plato. <span class="tei tei-q">“And Matthias, in saying to us in + his Traditions, Wonder at what is before you, proves that + admiration is the first step leading upwards to knowledge. + Therefore also it is written in the Gospel of the Hebrews, He who + shall wonder shall reign, and he who reigns shall + rest.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What were + these Traditions of Matthias? In another place St. Clement of + Alexandria mentions them, and quotes a passage from them, an + instruction of St. Matthias: <span class="tei tei-q">“If he who + is neighbour to one of the elect sins, the elect sins with him; + for if he (the elect) had conducted himself as the Word requires, + then his neighbour would have looked to his ways, and not have + sinned.”</span><a id="noteref_184" name="noteref_184" href= + "#note_184"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">184</span></span></a> + And, again, he says that the followers of Carpocrates appealed to + the authority of St. Matthias—probably, therefore, to this book, + his Traditions—as an excuse for giving rein to their lusts.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These + Traditions of St. Matthias evidently contained another version of + the same passage, or perhaps a portion of the same discourse + attributed to our Lord, which ran somehow thus: <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Wonder at, what is before your + eyes</span></span> <span class="tei tei-pb" id="page134">[pg + 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a> + (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the mighty works that I + do); <span class="tei tei-hi"><span style= + "font-style: italic">for he that wondereth shall reign, and he + that reigneth shall rest</span></span>.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is not + impossible that this may be a genuine reminiscence of part of our + Lord's teaching.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Justin Martyr, + in his Dialogue with Trypho the Jew, says that Jesus exercised + the trade of a carpenter, and that he made carts, yokes, and like + articles.<a id="noteref_185" name="noteref_185" href= + "#note_185"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">185</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Where did he + learn this? Not from St. Matthew's Gospel; probably from the lost + Gospel which he quotes.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Jerome + quotes as a saying of our Lord, <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Be ye proved + money-changers.</span></span>”</span><a id="noteref_186" name= + "noteref_186" href="#note_186"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">186</span></span></a> He + has no hesitation in calling it a saying of the Saviour. It + occurs again in the Clementine Homilies<a id="noteref_187" name= + "noteref_187" href="#note_187"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">187</span></span></a> and + in the Recognitions.<a id="noteref_188" name="noteref_188" href= + "#note_188"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">188</span></span></a> It + is cited much more fully by St. Clement of Alexandria in his + Stromata: <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Be ye proved + money-changers; retain that which is good metal, reject that + which is bad.</span></span>”</span><a id="noteref_189" name= + "noteref_189" href="#note_189"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">189</span></span></a> + Neither St. Jerome, St. Clement of Alexandria, nor the author of + the Clementines, give their authority for the statement they + make, that this is a saying of the Lord; but we may, I think, + fairly conclude that St. Jerome drew it from the Hebrew Gospel he + knew so well, having translated it into Greek and Latin, and + which he looked upon as an unexceptionable authority.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Whence the + passage came may be guessed by the use made of it by those who + quote it. It probably followed our Lord's saying, <span class= + "tei tei-q">“I am not come to destroy the Law, but to fulfil + it.”</span> <span class="tei tei-q">“Nevertheless, be ye proved + exchangers; retain that which is good metal, reject that which is + bad.”</span></p><span class="tei tei-pb" id="page135">[pg + 135]</span><a name="Pg135" id="Pg135" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + passage is not given to us verbatim by St. Jerome; he merely + alludes to it in one of his Commentaries, saying that Jesus had + declared him guilty of a grievous crime who saddened the spirit + of his brother.<a id="noteref_190" name="noteref_190" href= + "#note_190"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">190</span></span></a> It + probably occurred in the portion of the Gospel of the Hebrews + corresponding with the 18th chapter of St. Matthew, and may be + restored somewhat as follows: <span class="tei tei-q">“Woe unto + the world because of offences! for it must needs be that offences + come; <span class="tei tei-hi"><span style= + "font-style: italic">but woe to that man by whom the offence + cometh, and the soul of his brother be made sore</span></span>. + Wherefore if thy hand or thy foot offend thee,”</span> + &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + passage is in perfect harmony with the teaching of our Lord, and, + like that given last, may very possibly have formed part of his + teaching. It is also given by St. Jerome, and therefore in Latin: + <span class="tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Be never glad unless ye are in charity with + your brother</span></span>.”</span><a id="noteref_191" name= + "noteref_191" href="#note_191"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">191</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Jerome, in + his treatise against Pelagius, quotes from the Gospel of the + Hebrews the following passage: <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">If thy brother has sinned in word against + thee, and has made satisfaction, forgive him unto seven times a + day. Simon, his disciple, said unto him, Until seven times! The + Lord answered, saying, Verily I say unto thee, until seventy + times seven</span></span>;”</span> and then probably, + <span class="tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">for I say unto thee, Be never glad till thou + art in charity with thy brother</span></span>.”</span><a id= + "noteref_192" name="noteref_192" href="#note_192"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">192</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + the Nazarenes supplied details not found in that of St. Matthew. + It related of the man with the withered hand, healed by our + Lord,<a id="noteref_193" name="noteref_193" href= + "#note_193"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">193</span></span></a> + that he <span class="tei tei-pb" id="page136">[pg + 136]</span><a name="Pg136" id="Pg136" class="tei tei-anchor"></a> + was a mason,<a id="noteref_194" name="noteref_194" href= + "#note_194"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">194</span></span></a> and + gave the words of the appeal made to Jesus by the man invoking + his compassion: <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">I was a mason, + working for my bread with my hands. I pray thee, Jesus, restore + me to soundness, that I eat not my bread in + disgrace.</span></span>”</span><a id="noteref_195" name= + "noteref_195" href="#note_195"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">195</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It relates, + what is found in St. Mark and St. Luke, but not in St. Matthew, + that Barabbas was cast into prison for sedition and murder;<a id= + "noteref_196" name="noteref_196" href="#note_196"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">196</span></span></a> and + it gives the interpretation of the name, <span class= + "tei tei-q">“Son of a Rabbi.”</span><a id="noteref_197" name= + "noteref_197" href="#note_197"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">197</span></span></a> + These particulars may be correct; there is no reason to doubt + them. The interpretation of the name may be only a gloss which + found its way into the text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Eusebius says + that Papias <span class="tei tei-q">“gives a history of a woman + who had been accused of many sins before the Lord, which is also + contained in the Gospel according to the Hebrews.”</span><a id= + "noteref_198" name="noteref_198" href="#note_198"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">198</span></span></a> Of + this we know nothing further, for the text is not quoted by any + ancient writers; but probably it was the same story as that of + the woman taken in adultery related in St. John's Gospel.<a id= + "noteref_199" name="noteref_199" href="#note_199"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">199</span></span></a> But + then, why did not Eusebius say that Papias gave <span class= + "tei tei-q">“the history of the woman accused of adultery, which + is also related in the Gospel of St. John”</span>? Why does he + speak of that story as being found in a Gospel written in the + Syro-Chaldaean tongue, with which he himself was + unacquainted,<a id="noteref_200" name="noteref_200" href= + "#note_200"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">200</span></span></a> + when the same story was in the well-known Canonical Greek Gospel + of St. John? The conclusion one must arrive at is, either that + the stories were sufficiently <span class="tei tei-pb" id= + "page137">[pg 137]</span><a name="Pg137" id="Pg137" class= + "tei tei-anchor"></a> differently related for him not to + recognize them as the same, or that the incident in St. John's + Gospel is an excerpt from the Gospel of the Hebrews, or rather + from a translation of it, grafted into the text of the Canonical + Gospel. The latter opinion is favoured by some critics, who think + that the story of the woman taken in adultery did not belong to + the original text, but was inserted in it in the fourth or fifth + century.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Those passages + of the Gospel of the Nazarenes which most resemble passages in + the Gospel of St. Matthew are not, however, identical with them; + some differ only in the wording, but others by the form in which + they are given.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And the + remarkable peculiarity about them is, that the lessons in the + Gospel of the Hebrews seem preferable to those in the Canonical + Gospel. This was apparently the opinion of St. Jerome.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In chap. vi. + ver. 11 of St. Matthew's Gospel, we have the article of the + Lord's Prayer, <span class="tei tei-q">“Give us this day our + daily bread.”</span> The words used in the Greek of St. Matthew + are, τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον. The word ἐπιούσιος is one met + with nowhere else, and is peculiar. The word οὐσία means + originally that which is essential, and belongs to the true + nature or property of things. In Stoic philosophy it had the same + significance as ὕλη, matter; ἐπιούσιον ἄρτον would therefore seem + most justly to be rendered by <em class= + "tei tei-emph"><span style= + "font-style: italic">supersubstantial</span></em>, the word + employed by St. Jerome.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Give us this day our supernatural bread.”</span> But + in the Gospel of the Nazarenes, according to St. Jerome, the + Syro-Chaldaic word for ἐπιούσιον was מחד, which signifies + <span class="tei tei-q">“to-morrow's,”</span> that is, our + <span class="tei tei-q">“future,”</span> or <span class= + "tei tei-q">“daily”</span> bread. <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Give us this day the bread for the + morrow</span></span>,”</span><a id="noteref_201" name= + "noteref_201" href="#note_201"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">201</span></span></a> + certainly was synonymous with, <span class="tei tei-q">“Give us + this day our <span class="tei tei-pb" id="page138">[pg + 138]</span><a name="Pg138" id="Pg138" class="tei tei-anchor"></a> + daily bread.”</span> It is curious that the Protestant Reformers, + shrinking from translating the word ἐπιούσιον according to its + apparently legitimate rendering, lest they should give colour to + the Catholic idea of the daily bread of the Christian soul being + the Eucharist, should have adopted a rendering more in accordance + with an Apocryphal than with a Canonical Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In St. + Matthew, xxiii. 35, Jesus reproaches the Jews for their treatment + of the prophets, and declares them responsible for all the blood + shed upon the earth, <span class="tei tei-q">“from the blood of + righteous Abel unto the blood of Zacharias, son of Barachias, + whom ye slew between the Temple and the altar.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now the + Zacharias to whom our Lord referred was Zechariah, son of + Jehoiada, and not of Barachias, who was stoned <span class= + "tei tei-q">“in the court of the house of the Lord”</span> by + order of Joash.<a id="noteref_202" name="noteref_202" href= + "#note_202"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">202</span></span></a> + Zacharias, son of Barachias, was not killed till long after the + death of our Lord. He was massacred by the zealots inside the + Temple, shortly before the siege, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + about A.D. 69.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Either, then, + the Greek Gospel of St. Matthew was not written till after the + siege of Jerusalem, and so this anachronism passed into it, or + the error is due to a copyist, who, having heard of the murder of + Zacharias, son of Barachias, but who knew nothing of the + Zacharias mentioned in Chronicles, corrected the Jehoiada of the + original into Barachias, thinking that thereby he was rectifying + a mistake.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now in the + Gospel of the Nazarenes the name stood correctly, and the passage + read, <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">from the blood of + righteous Abel unto the blood of Zacharias, the son of + Jehoiada</span></span>.”</span><a id="noteref_203" name= + "noteref_203" href="#note_203"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">203</span></span></a></p><span class="tei tei-pb" + id="page139">[pg 139]</span><a name="Pg139" id="Pg139" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In both these + last quoted passages, the preference is to be given to the + Nazarene Gospel, and probably also in that relating to + forgiveness of a brother. The lost Gospel in that passage + requires the brother to make satisfaction. It is no doubt the + higher course to forgive a brother, whether he repent or not, + seventy times seven times in the day; but it may almost certainly + be concluded that our Lord meant that the forgiveness should be + conditional on his repentance, for in St. Luke's Gospel the + repentance of the trespassing brother is distinctly required. + <span class="tei tei-q">“If thy brother trespass against thee, + rebuke him; and if he repent, forgive him. And if he trespass + against thee seven times a day, and seven times in a day turn + again to thee, saying, I repent; thou shalt forgive + him.”</span><a id="noteref_204" name="noteref_204" href= + "#note_204"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">204</span></span></a> In + St. Luke this is addressed to all the disciples; in St. Matthew, + to Peter alone; but there can be little doubt that both passages + refer to the same instruction, and that the fuller accounts in + St. Luke and the Gospel of the Hebrews are the more correct. + There may be less elevation in the precept, subject to the two + restrictions, first, that the offence should be a verbal one, and + secondly, that it should be apologized for; but it brings it more + within compass of being practised.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We come next + to a much longer fragment, which shall be placed parallel with + the passage with which it corresponds in St. Matthew.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">THE GOSPEL OF THE HEBREWS.</td> + + <td class="tei tei-cell">ST. MATTHEW xix. 16-24</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Another rich man said unto him: + Master, what good thing shall I do that I may live? He said + unto him: O man, fulfil the Laws and the Prophets. And he + answered him, I have done so. Then said he unto him, Go, + sell all that thou hast, and give to the poor, and come, + follow me. Then the rich man began to smite his head, and + it pleased him not. And the Lord said unto him, How sayest + thou, I have fulfilled the Law and the Prophets, when it is + written in the Law Thou shalt love thy neighbour as + thyself; and lo! many of thy brethren, sons of Abraham, are + covered with filth, and dying of hunger, and thy house is + full of many good things, and nothing therefrom goeth forth + at any time unto them. And turning himself about, he said + unto Simon, his disciple, sitting near him, Simon, son of + Jonas, 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 + heaven</span></span>.”</span><a id="noteref_205" name= + "noteref_205" href="#note_205"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">205</span></span></a></td> + + <td class="tei tei-cell"><span class="tei tei-q">“And, + behold, one came and said unto him, Good Master, what good + thing shall I do, that I may have eternal life? And he said + unto him, Why callest thous me good? there is none good but + one, that is, God: but if thou wilt enter into life, keep + the commandments. He saith unto him, Which? Jesus said, + Thou shalt do no murder, Thou shalt not commit adultery, + Thou shalt not steal, Thou shalt not bear false witness. + Honour thy father and thy mother: and, Thou shalt love thy + neighbor as thyself. The young man saith unto him, All + these things have I kept from my youth up; what lack I yet? + Jesus said unto him, If thou wilt be perfect, go and sell + that thou hast, and give to the poor, and thou shalt have + treasure in heave: and come and follow me. But when the + young man heard that saying, he went away sorrowful: for he + had great possessions. Then said Jesus unto his disciples, + Verily I say unto you, That a rich man shall hardly enter + into the kingdom of heaven. And again I say unto you, 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.”</span></td> + </tr> + </tbody> + </table><span class="tei tei-pb" id="page141">[pg + 141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The comparison + of these two accounts is not favourable to that in the Canonical + Gospel. It is difficult to understand how a Jew could have asked, + as did the rich young man, what commandments he ought to keep in + order that he might enter into life. The Decalogue was known by + heart by every Jew. Moreover, the narrative in the lost Gospel is + more connected than in the Canonical Gospel. The reproach made by + our Lord is admirably calculated to bring home to the rich man's + conscience the truth, that, though professing to observe the + letter of the Law, he was far from practising its spirit; and + this leads up quite naturally to the declaration of the + difficulty of a rich man obtaining salvation, or rather to our + Lord's repeating a proverb probably common at the time in the + East.<a id="noteref_206" name="noteref_206" href= + "#note_206"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">206</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And lastly, in + the proverb addressed aside to Peter, instead of to the rich + young man, that air of harshness which our Lord's words bear in + the Canonical Gospel, as spoken to the young man in his sorrow, + entirely disappears. <span class="tei tei-pb" id="page142">[pg + 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a> + The proverb is uttered, not in stern rebuke, but as the + expression of sad disappointment, when the rich man has + retired.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + fragment from the Gospel of the Hebrews relates to the baptism of + our Lord.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + St. Matthew gives no explanation of the occasion, the motive, of + Jesus coming to Jordan to the baptism of John. It says simply, + <span class="tei tei-q">“Then cometh Jesus from Galilee to Jordan + unto John, to be baptized of him.”</span><a id="noteref_207" + name="noteref_207" href="#note_207"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">207</span></span></a> But + the Nazarene Gospel is more explicit.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Behold, his mother and his brethren said + unto him, John the Baptist baptizeth for the remission of sins; + let us go and be baptized of him. But he said unto them, What sin + have I committed, that I should be baptized of him, unless it be + that in saying this I am in + ignorance?</span></span>”</span><a id="noteref_208" name= + "noteref_208" href="#note_208"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">208</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is a very + singular passage. We do not know the context, but we may presume + that our Lord yields to the persuasion of his mother. Such is the + tradition preserved in another apocryphal work, the <span class= + "tei tei-q">“Preaching of St. Paul,”</span> issuing from an + entirely different source, from a school hostile to the + Nazarenes.<a id="noteref_209" name="noteref_209" href= + "#note_209"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">209</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + fragment continues the account after a gap.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">And when the Lord went up out of the water, + the whole fountain of the Holy Spirit descended and rested upon + him, and said unto him, My Son, I looked for thee in all the + prophets, that thou mightest come, and that I might</span> + <span class="tei tei-pb" id="page143">[pg 143]</span><a name= + "Pg143" id="Pg143" class="tei tei-anchor"></a><span style= + "font-style: italic">rest upon thee. For thou art my rest, thou + art my first-begotten Son, who shalt reign throughout + eternity.</span></span>”</span><a id="noteref_210" name= + "noteref_210" href="#note_210"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">210</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But this is + not the only version we have of the narrative in the Gospel of + the Hebrews. St. Epiphanius gives us another, which shall be + placed parallel with the corresponding account in St. + Matthew.</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">GOSPEL OF THE HEBREWS.</td> + + <td class="tei tei-cell">ST. MATTHEW iii 13-17.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">The people having been baptized, Jesus + came also, and was baptized by John. And as he came out of + the water, the heavens opened, and he saw the Holy Spirit + of God descending under the form of a dove, and entering + into him. And a voice was heard from heaven, Thou art my + beloved Son, and in thee am I well pleased. And again, This + day have I begotten thee. And suddenly there shone a great + light in that place. And John seeing it, said, Who art + thou, Lord? Then a voice was heard from heaven, This is my + beloved Son, in whom I am well pleased. Thereat John fell + at his feet and said, I pray thee, Lord, baptize me. But, + he would not, saying, Suffer it, for so it behoveth that + all should be accomplished.</span></span>”</span><a id= + "noteref_211" name="noteref_211" href= + "#note_211"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">211</span></span></a></td> + + <td class="tei tei-cell"><span class="tei tei-q">“Then + cometh Jesus from Galilee to Jordan unto John, to be + baptized of him. But John forbad him saying, I have need to + be baptized of thee, and cometh thou to me? And Jesus + answering, said unto him, Suffer it to be so now: for thus + it becometh us to fulfill all righteousness. Then he + suffered him. And Jesus, when he was baptized, went up + straightway out of the water: and, lo, the heavens were + opened unto him, and he saw the Spirit of God descending + like a dove, and lighting upon him: And lo a voice from + heaven, saying, This is my beloved Son, in whom I am well + pleased.”</span></td> + </tr> + </tbody> + </table><span class="tei tei-pb" id="page144">[pg + 144]</span><a name="Pg144" id="Pg144" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the + Gospel stood as in this latter passage quoted in the second + century among the orthodox Christians of Palestine is probable, + because with it agrees the brief citation of Justin Martyr, who + says that when our Lord was baptized, there shone a great light + around, and a voice was heard from heaven, saying, <span class= + "tei tei-q">“Thou art my Son, this day have I begotten + thee.”</span> Both occur in the Ebionite Gospel; neither in the + Canonical Gospel.<a id="noteref_212" name="noteref_212" href= + "#note_212"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">212</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This Gospel + was certainly known to the writer of the Canonical Epistle to the + Hebrews, for he twice takes this statement as authoritative. + <span class="tei tei-q">“For unto which of the angels said he at + any time, Thou art my Son, this day, have I begotten + thee?”</span> and more remarkably, <span class= + "tei tei-q">“Christ glorified not himself to be made an + high-priest; but he that said unto him, Thou art my Son, to-day + have I begotten thee.”</span><a id="noteref_213" name= + "noteref_213" href="#note_213"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">213</span></span></a> In + the latter passage the <span class="tei tei-pb" id="page145">[pg + 145]</span><a name="Pg145" id="Pg145" class="tei tei-anchor"></a> + author is speaking of the calling of priests being miraculous and + manifest; and then he cites this call of Christ to the priesthood + as answering these requirements.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The order of + events is not the same in the Gospel of Twelve and in that of St. + Matthew: verses 14 and 15 of the latter, modified in an important + point, come in the Ebionite Gospel after verses 16 and 17.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is a + serious discrepancy between the account of the baptism of our + Lord in St. Matthew and in St. John. In the former Canonical + Gospel, the Baptist forbids Christ to be baptized by him, saying, + <span class="tei tei-q">“I have need to be baptized of thee, and + comest thou to me?”</span> But Jesus bids him: <span class= + "tei tei-q">“Suffer it to be so now, for thus it becometh us to + fulfil all righteousness.”</span> Then Jesus is baptized, and the + heavens are opened. But in St. John's Gospel, the Baptist says, + <span class="tei tei-q">“I knew him not: but he that sent me to + baptize with water, the same said unto me, Upon whom thou shalt + see the Spirit descending, and remaining upon him, the same is he + which baptizeth with the Holy Ghost. And I saw, and bare record, + that this is the Son of God.”</span><a id="noteref_214" name= + "noteref_214" href="#note_214"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">214</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now the + account in the Gospel of the Twelve removes this discrepancy. + John does not know Jesus till after the light and the descent of + the dove and the voice, and then he asks to be baptized by + Jesus.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is apparent + that the passage in the lost Gospel is more correct than that in + the Canonical one. In the latter there has been an inversion of + verses destroying the succession of events, and thus producing + discrepancy with the account in St. John's Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With these + passages from the Gospel of the Twelve may be compared a curious + one from the Testament of the Twelve Patriarchs. It occurs in the + Testament of <span class="tei tei-pb" id="page146">[pg + 146]</span><a name="Pg146" id="Pg146" class="tei tei-anchor"></a> + Levi, and is a prophecy of the Messiah. <span class= + "tei tei-q">“The heavens shall open for thee, and from above the + temple of glory the voice of the Father shall dispense + sanctification upon him, as has been promised unto Abraham, the + father of Isaac.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The passage + quoted by St. Epiphanius is wholly unobjectionable doctrinally. + It is not so with that quoted by St. Jerome; it is of a very + different character. It exhibits strongly the Gnostic ideas which + infected the stricter sect of the Ebionites.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was + precisely on the baptism of the Lord that they laid the greatest + stress; and it is in the account of that event that we should + expect to find the greatest divergence between the texts employed + by the orthodox and the heretical Nazarenes. Before his baptism + he was nothing. It was then only that the <span class= + "tei tei-q">“full fount of the Holy Ghost”</span> descended on + him, his election to the Messiahship was revealed, and divine + power was communicated to him to execute the mission entrusted to + him. A marked distinction was drawn between two portions in the + life of Jesus—before and after his baptism. In the first they + acknowledged nothing but the mere human nature, to the entire + exclusion of everything supernatural; while the sudden accruing + of supernatural aid at the baptism marked the moment when he + became the Messiah. Thus the baptism was the beginning of their + Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Before that, + he is liable to sin, he suggests that his believing himself to be + free from sin may have precipitated him into sin, the sin of + ignorance. And <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">even in the + prophets, after they had received the unction of the Holy Ghost, + there was found sinful speech</span></span>.”</span><a id= + "noteref_215" name="noteref_215" href="#note_215"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">215</span></span></a> + This quotation follows, in St. Jerome, immediately after the + saying <span class="tei tei-pb" id="page147">[pg + 147]</span><a name="Pg147" id="Pg147" class="tei tei-anchor"></a> + cited above enjoining forgiveness, but it in no way dovetails + into it; the passage concerning the recommendation by St. Mary + and the brethren that they should go up to be baptized of John + for the remission of sins, comes in the same chapter, and there + can be little doubt that this reference to the prophets as sinful + formed part of the answer of the Virgin to Jesus when he spoke of + his being sinless.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Jerome + obtained his copy of the Gospel of the Hebrews from Beraea in + Syria, and not therefore from the purest source. Had he copied + and translated the codex he found in the library of Pamphilus at + Caesarea, instead of that he procured from Beraea, it is probable + that he would have found it not to contain the passages of + Gnostic tendency.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These + interpolations were made in the second century, when Gnostic + ideas had begun to affect the Ebionites, and break them up into + more or less heretical sects.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Their copies + of the Gospel of the Hebrews differed, for the Gnostic Ebionites + curtailed it in some places, and amplified it in others.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In + reconstructing the primitive lost Gospel of the Nazarenes, it is + very necessary to note these Gnostic passages, and to withdraw + them from the text. We shall come to some more of their additions + and alterations presently. It is sufficient for us to note here + that the heretical Gospel in use among the Gnostic Ebionites was + based on the orthodox Gospel of the Hebrews. The existence of + these two versions explains the very different treatment their + Gospel meets with at the hands of the Fathers of the Church. + Some, and these the earliest, speak of this Gospel with + reverence, and place it almost on a line with the Canonical + Gospels; others speak of <span class="tei tei-pb" id= + "page148">[pg 148]</span><a name="Pg148" id="Pg148" class= + "tei tei-anchor"></a> it with horror, as an heretical corruption + of the Gospel of St. Matthew. The former saw the primitive text, + the latter the curtailed and amplified version in use among the + heretical Ebionites.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Paul, in + his first Epistle to the Corinthians, alludes to one of the + appearances of our Lord after his resurrection, of which no + mention is made in the Canonical Gospels: <span class= + "tei tei-q">“After that, he was seen of James.”</span><a id= + "noteref_216" name="noteref_216" href="#note_216"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">216</span></span></a> But + according to his account, this appearance took place after + several other manifestations, viz. after that to Cephas, that to + the Twelve, and that to five hundred brethren at once. But it + preceded another appearance to <span class="tei tei-q">“all the + apostles.”</span> If we take the first and second to have + occurred on Easter-day, and the last to have been the appearance + to them again <span class="tei tei-q">“after eight days,”</span> + when St. Thomas was present, then the appearance to St. James + must have taken place between the <span class= + "tei tei-q">“even”</span> of Easter-day and Low Sunday.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now the Gospel + of the Hebrews gives a particular account of this visit to James, + which however, according to this account, took place early on + Easter-day, certainly before Christ stood in the midst of the + apostles in the upper room on Easter-evening.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Jerome + says, <span class="tei tei-q">“The Gospel according to the + Hebrews relates that after the resurrection of the Saviour, + <span class="tei tei-q">‘<span class="tei tei-hi"><span style= + "font-style: italic">The Lord, after he had given the napkin to + the servant of the priest, went to James, and appeared to him. + Now James had sworn with an oath that he would not eat bread from + that hour when he drank the cup of the Lord, till he should + behold him rising from amidst them that + sleep.</span></span>’</span> And again, a little after, + <span class="tei tei-q">‘<span class="tei tei-hi"><span style= + "font-style: italic">The Lord said, Bring a table and + bread</span></span>.’</span> And then, <span class= + "tei tei-q">‘<span class="tei tei-hi"><span style= + "font-style: italic">He took bread and blessed and brake, and + gave it to James the Just, and said unto</span> <span class= + "tei tei-pb" id="page149">[pg 149]</span><a name="Pg149" id= + "Pg149" class="tei tei-anchor"></a><span style= + "font-style: italic">him, My brother, eat thy bread, for the Son + of Man is risen from among them that + sleep.</span></span>’</span> ”</span><a id="noteref_217" name= + "noteref_217" href="#note_217"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">217</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This touching + incident is quite in keeping with what we know about St. James, + the Lord's brother.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">James the + Just, according to Hegesippus, <span class="tei tei-q">“neither + drank wine nor fermented liquors, and abstained from animal + food;”</span><a id="noteref_218" name="noteref_218" href= + "#note_218"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">218</span></span></a> and + though the account of Hegesippus is manifestly fabulous in some + of its details, still there is no reason to doubt that James + belonged to the ascetic school among the Jews, as did the Baptist + before him, and as did the orthodox Ebionites after him. The oath + to abstain from food till a certain event was accomplished was + not unusual.<a id="noteref_219" name="noteref_219" href= + "#note_219"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">219</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">What is meant + by <span class="tei tei-q">“the Saviour giving the napkin to the + servant of the priest,”</span> it is impossible to conjecture + without the context. The napkin was probably that which had + covered his face in the tomb, but whether the context linked this + on to the cycle of sacred sindones impressed with the portrait of + the Saviour's suffering face, cannot be told. The designation of + <span class="tei tei-q">“the Just”</span> as applied to James is + for the purpose of distinguishing him from James the brother of + John. He does not bear that name in the Canonical Gospels, but + the title may have been introduced by St. Jerome to avoid + confusion, or it may have been a marginal gloss to the text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The story of + this appearance found its way into the <span class="tei tei-pb" + id="page150">[pg 150]</span><a name="Pg150" id="Pg150" class= + "tei tei-anchor"></a> writings of St. Gregory of Tours,<a id= + "noteref_220" name="noteref_220" href="#note_220"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">220</span></span></a> who + no doubt drew it from St. Jerome; and thence it passed into the + Legenda Aurea of Jacques de Voragine.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If the Lord + did appear to St. James on Easter-day, as related in this lost + Gospel, then it may have been in the morning, and not after his + appearance to the Twelve, or on his appearance in the evening he + may have singled out and addressed James before all the others, + as on that day week he addressed St. Thomas. In either case, St. + Paul's version would be inaccurate as to the order of + manifestations. The pseudo-Abdias, not in any way trustworthy, + thus relates the circumstance:</p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">James the Less among the disciples was an object + of special attachment to the Saviour, and he was inflamed with + such zeal for his Master that he would take no meat when his Lord + was crucified, and would only eat again when he should see Christ + arisen from the dead; for he remembered that when Christ was + alive he had given this precept to him and to his brethren. That + is why he, with Mary Magdalene and Peter, was the first of all to + whom Jesus Christ appeared, in order to confirm his disciples in + the faith; and that he might not suffer him to fast any longer, a + piece of an honeycomb having been offered him, he invited James + to eat thereof.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_221" name= + "noteref_221" href="#note_221"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">221</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + fragment of the lost Gospel of the Hebrews also relates to the + resurrection:</p><span class="tei tei-pb" id="page151">[pg + 151]</span><a name="Pg151" id="Pg151" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">And when he had come to [Peter and] those + that were with Peter, he said unto them, Take, touch me, and see + that I am not a bodiless spirit. And straightway they touched him + and believed.</span></span>”</span><a id="noteref_222" name= + "noteref_222" href="#note_222"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">222</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Ignatius, + who cites these words, excepting only those within brackets, does + not say whence he drew them; but St. Jerome informs us that they + were taken from the Gospel of the Hebrews. At the same time he + gives the passage with greater fulness than St. Ignatius.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The account in + St. Matthew contains nothing at all like this; but St. Luke + mentions these circumstances, though with considerable + differences. The Lord having appeared in the midst of his + disciples, they imagine that they see a spirit. Then he says, + <span class="tei tei-q">“Why are ye troubled? and why do thoughts + arise in your hearts? Behold my hands and my feet, that it is I + myself: handle me, and see; for a spirit hath not flesh and + bones, as ye see me have.”</span><a id="noteref_223" name= + "noteref_223" href="#note_223"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">223</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The narrative + in St. Luke's Gospel is fuller than that in the Gospel of the + Hebrews, and is not derived from it. In the Nazarene Gospel, as + soon as the apostles see and touch, they believe. But in the + Canonical Gospel of St. Luke, they are not convinced till they + see Christ eat.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Justin Martyr + cites a passage now found in the Canonical Gospel of St. John, + but not exactly as there, evidently therefore obtaining it from + an independent source, and that source was the Gospel of the + Twelve, <span class="tei tei-pb" id="page152">[pg + 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a> + the only one with which he was acquainted, the only one then + acknowledged as Canonical in the Nazarene Church.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The passage + is, <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Christ has said, + Except ye be regenerate, ye cannot enter into the kingdom of + heaven.</span></span>”</span><a id="noteref_224" name= + "noteref_224" href="#note_224"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">224</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In St. John's + Gospel the parallel passage is couched in the third person: + <span class="tei tei-q">“Except a man be born again, he cannot + see the kingdom of God.”</span><a id="noteref_225" name= + "noteref_225" href="#note_225"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">225</span></span></a> The + difference stands out more clearly in the Greek than in + English.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We may + conjecture that the primitive Gospel of the Hebrews contained an + account of the interview of Nicodemus with our Lord. When we come + to consider the Gospel used by the author of the Clementine + Homilies and Recognitions, we shall find that the instruction on + new birth made to Nicodemus was familiar to him, but not exactly + in the form in which it is recorded by St. John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Jerome + informs us that the lost Gospel we are considering did not relate + that the veil of the Temple was rent in twain when Jesus gave up + the ghost, but that the lintel stone, a huge stone, fell + down.<a id="noteref_226" name="noteref_226" href= + "#note_226"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">226</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That this + tradition may be true is not unlikely. The rocks were rent, and + the earth quaked, and it is probable enough that the Temple was + so shaken that the great lintel stone fell.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Epiphanius + gives us another fragment:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">I am come to abolish the sacrifices: if ye + cease not from sacrificing, the wrath of God will not cease from + weighing upon you.</span></span>”</span><a id="noteref_227" name= + "noteref_227" href="#note_227"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">227</span></span></a></p><span class="tei tei-pb" + id="page153">[pg 153]</span><a name="Pg153" id="Pg153" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + Clementine Recognitions, a work issuing from the Ebionite + anti-Gnostic school, we find that the abolition of the sacrifices + was strongly insisted on. The abomination of idolatry is first + exposed, and the strong hold that Egyptian idolatry had upon the + Israelites is pointed out; then we are told Moses received the + Law, and, in consideration of the prejudices of the people, + tolerated sacrifice:</p> + + <div class="block tei tei-quote" style= + "margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">When Moses perceived that the vice of + sacrificing to idols had been deeply ingrained into the people + from their association with the Egyptians, and that the root of + this evil could not be extracted from them, he allowed them to + sacrifice indeed, but permitted it to be done only to God, that + by any means he might cut off one half of the deeply ingrained + evil, leaving the other half to be corrected by another, and at a + future time; by him, namely, concerning whom he said himself, A + prophet shall the Lord your God raise unto you, whom ye shall + hear, even as myself, according to all things which he shall say + to you. Whosoever shall not hear that prophet, his soul shall be + cut off from his people.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_228" name= + "noteref_228" href="#note_228"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">228</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In another + place the Jewish sacrifices are spoken of as sin.<a id= + "noteref_229" name="noteref_229" href="#note_229"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">229</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This hostility + to the Jewish sacrificial system by Ebionites who observed all + the other Mosaic institutions was due to their having sprung out + of the old sect of the Essenes, who held the sacrifices in the + same abhorrence.<a id="noteref_230" name="noteref_230" href= + "#note_230"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">230</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That our Lord + may have spoken against the sacrifices is possible enough. The + passage may have stood thus: <span class="tei tei-q">“Think not + that I am come to destroy the Law and the Prophets; I am not come + to destroy, but to fulfil; nevertheless, I tell you the truth, I + am come to destroy the <span class="tei tei-pb" id="page154">[pg + 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a> + sacrifices. But be ye approved money-changers, choose that which + is good metal, reject that which is bad.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is probable + that in the original Hebrew Gospel there was some such passage, + for St. Paul, or whoever was the author of the Epistle to the + Hebrews, apparently alludes to it twice. He says, <span class= + "tei tei-q">“When he cometh into the world he saith, Sacrifice + and offering thou wouldst not, but a body hast thou prepared + me.”</span><a id="noteref_231" name="noteref_231" href= + "#note_231"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">231</span></span></a> The + plain meaning of which is, not that David had used those words + centuries before, in prophecy, but that Jesus had used them + himself when he came into the world. If the writer of the Epistle + did quote a passage from the Hebrew Gospel, it will have been the + second from the same source.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + Ebionite Gospel, <span class="tei tei-q">“by a criminal + fraud,”</span> says St. Epiphanius, a protestation has been + placed in the mouth of the Lord against the Paschal Sacrifice of + the Lamb, by changing a positive phrase into a negative one.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">When the + disciples ask Jesus where they shall prepare the Passover, he is + made to reply, not, as in St. Luke, that with desire he had + desired to eat this Passover, but, <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Have I then any desire to eat the flesh of + the Paschal Lamb with you?</span></span>”</span><a id= + "noteref_232" name="noteref_232" href="#note_232"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">232</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The purpose of + this interpolation of two words is clear. The Samaritan + Ebionites, like the Essenes, did not touch meat, regarding all + animal food with the greatest repugnance.<a id="noteref_233" + name="noteref_233" href="#note_233"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">233</span></span></a> By + the addition of two words they were able to convert the saying of + our Lord into a sanction of their superstition. But this saying + of Jesus <span class="tei tei-pb" id="page155">[pg + 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a> + is now found only in St. Luke's Gospel. It must have stood + originally without the Μὴ and the κρέας in the Gospel of the + Twelve.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another of + their alterations of the Gospel was to the same intent. Instead + of making St. John the Baptist eat locusts and wild honey, they + gave him for his nourishment wild honey only, ἐγχρίδας, instead + of ἀχρίδας and μελί ἄγριον.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The passage in + which this curious change was made is remarkable. It served as + the introduction to the Gospel in use among the Gnostic + Ebionites.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">A certain man, named Jesus, being about + thirty years of age, hath chosen us; and having come to + Capernaum, he entered into the house of Simon, whose surname was + Peter, and he said unto him, As I passed by the Sea of Tiberias, + I chose John and James, the sons of Zebedee, Simon and Andrew, + Thaddaeus, Simon Zelotes and Judas Iscariot; and thee, Matthew, + when thou wast sitting at thy tax-gatherer's table, then I called + thee, and thou didst follow me. And you do I choose to be my + twelve apostles to bear witness unto + Israel.</span></span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">John baptized; and the Pharisees came to + him, and they were baptized of him, and all Jerusalem also. He + had a garment of camels' hair, and a leathern girdle about his + loins, and his meat was wild honey, and the taste thereof was as + manna, and as a cake of oil.</span></span>”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Apparently + after this announcement of his choice of the apostles there + followed something analogous to the preface in St. Luke's Gospel, + to the effect that these apostles, having assembled together, had + taken in hand to write down those things that they remembered + concerning Christ and his teaching. And it was on this account + that the Gospel obtained the name of the <span class= + "tei tei-q">“Recollections of the Apostles,”</span> or the + <span class="tei tei-q">“Gospel of the + Twelve.”</span></p><span class="tei tei-pb" id="page156">[pg + 156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The special + notice taken of St. Matthew, who is singled out from the others + in this address, is significant of the relation supposed to exist + between the Gospel and the converted publican. If we had the + complete introduction, we should probably find that in it he was + said to have been the scribe who wrote down the apostolic + recollections.</p> + </div> + + <div class="tei tei-div" style= + "margin-top: 3.00em; margin-bottom: 3.00em"> + <a name="toc25" id="toc25"></a> <a name="pdf26" id="pdf26"></a> + + <h3 class="tei tei-head" style= + "margin-top: 2.40em; margin-bottom: 2.40em; text-align: left"> + <span style="font-size: 120%">2. Doubtful Fragments.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There are a + few fragments preserved by early ecclesiastical writers which we + cannot say for certain belonged to the Gospel of the Hebrews, but + which there is good reason to believe formed a part of it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Origen, in his + Commentary on St. Matthew, quotes a saying of our Lord which is + not to be found in the Canonical Gospels. Origen, we know, was + acquainted with, and quoted respectfully, the Gospel of the + Hebrews. It is therefore probable that this quotation is taken + from it: <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Jesus said, For the + sake of the weak I became weak, for the sake of the hungry I + hungered, for the sake of the thirsty I + thirsted</span></span>.”</span><a id="noteref_234" name= + "noteref_234" href="#note_234"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">234</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That this + passage, full of beauty, occurred after the words, <span class= + "tei tei-q">“This kind goeth not out but by prayer and + fasting,”</span> in commenting on which Origen quotes it, is + probable. It is noteworthy that it is quoted in comment on St. + Matthew's Gospel, the one to which the lost Gospel bore the + closest resemblance, and one which Origen would probably consult + whilst compiling his Commentary on St. Matthew.<a id= + "noteref_235" name="noteref_235" href="#note_235"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">235</span></span></a></p><span class="tei tei-pb" + id="page157">[pg 157]</span><a name="Pg157" id="Pg157" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The saying is + so beautiful, and so truly describes the love of our Lord, that + we must wish to believe it comes to us on such high authority as + the Gospel of the Twelve.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another saying + of Christ is quoted both by Clement of Alexandria and by Origen, + without saying whence they drew it, but by both as undoubted + sayings of the Saviour. It ran:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Seek those things that are great, and little + things will be added to you.</span></span>”</span> <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">And seek ye heavenly things, and the things + of this world will be added to you.</span></span>”</span><a id= + "noteref_236" name="noteref_236" href="#note_236"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">236</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It will be + seen, the form as given by St. Clement is better and simpler than + that given by Origen. It is probable, however, that they both + formed members of the same saying, following the usual Hebrew + arrangement of repeating a maxim, giving it a slightly different + turn, or a wider expansion. In two passages in other places + Origen makes allusion to this saying without quoting it + directly.<a id="noteref_237" name="noteref_237" href= + "#note_237"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">237</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Acts of + the Apostles, St. Luke puts into the mouth of St. Paul a saying + of Christ, which is not given by any evangelist, in these words: + <span class="tei tei-q">“Remember the words of the Lord Jesus, + how he said, <span class="tei tei-hi"><span style= + "font-style: italic">It is more blessed to give than to + receive</span></span>.”</span><a id="noteref_238" name= + "noteref_238" href="#note_238"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">238</span></span></a> It + is curious that this saying should not have been inserted by St. + Luke in his Gospel. Whether this saying found its way into the + Hebrew Gospel it is impossible to tell.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Epistle + of St. Barnabas another utterance of Christ is given. This + Epistle is so distinctly of a Judaizing character, so manifestly + belongs to the Nazarene <span class="tei tei-pb" id="page158">[pg + 158]</span><a name="Pg158" id="Pg158" class="tei tei-anchor"></a> + school, that such a reference in it makes it more than probable + that it was taken from the Gospel received as Canonical among the + Nazarenes. The saying of St. Barnabas is, <span class= + "tei tei-q">“All the time of our life and of our faith will not + profit us, if we have not in abhorrence the evil one and future + temptation, even as the Son of God said, <span class= + "tei tei-hi"><span style="font-style: italic">Resist all iniquity + and hold it in abhorrence</span></span>.”</span><a id= + "noteref_239" name="noteref_239" href="#note_239"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">239</span></span></a> + Another saying in the Epistle of St. Barnabas is, <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">They who would see me, and attain to my + kingdom, must possess me through afflictions and + suffering</span></span>.”</span><a id="noteref_240" name= + "noteref_240" href="#note_240"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">240</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the second + Epistle of St. Clement of Rome to the Corinthians occurs a very + striking passage: <span class="tei tei-q">“Wherefore to us doing + such things the Lord said, <span class="tei tei-hi"><span style= + "font-style: italic">If ye were with me, gathered together in my + bosom, and did not keep my commandments, I would cast you out, + and say unto you, Depart from me, I know not whence ye are, ye + workers of iniquity</span></span>.”</span><a id="noteref_241" + name="noteref_241" href="#note_241"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">241</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We can well + understand this occurring in an anti-Pauline Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Again. + <span class="tei tei-q">“The Lord said, <span class= + "tei tei-hi"><span style="font-style: italic">Be ye as lambs in + the midst of wolves. Peter answered and said unto him, But what + if the wolves shall rend the lambs? Jesus said unto Peter, The + lambs fear not the wolves after their death; and ye also, do not + ye fear them that kill you, and after that have nothing that they + can do to you, but fear rather him who, after ye are dead, has + power to cast your soul and body into hell + fire.</span></span>”</span><a id="noteref_242" name="noteref_242" + href="#note_242"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">242</span></span></a></p><span class="tei tei-pb" + id="page159">[pg 159]</span><a name="Pg159" id="Pg159" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is + clearly another version of the passage, Matt. x. 16-26. In one + particular it is fuller than in the Canonical Gospel; it + introduces St. Peter as speaking and drawing forth the + exhortation not to fear those who kill the body only. But it is + without the long exhortation contained in the 17-27th verses of + St. Matthew.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another saying + from the same source is, <span class="tei tei-q">“This, + therefore, the Lord said, <span class="tei tei-hi"><span style= + "font-style: italic">Keep the flesh chaste and the seal + undefiled, and ye shall receive eternal + life</span></span>.”</span><a id="noteref_243" name="noteref_243" + href="#note_243"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">243</span></span></a> The + seal is the unction of confirmation completing baptism, and in + the primitive Church united with it. It is the σφραγίς so often + spoken of in the Epistles of St. Paul.<a id="noteref_244" name= + "noteref_244" href="#note_244"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">244</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Justin Martyr + contributes another saying. We have already seen that in all + likelihood he quoted from the Gospel of the Hebrews, or the + Recollections of the Twelve, as he called it. He says, + <span class="tei tei-q">“On this account also our Lord Jesus + Christ said, <span class="tei tei-hi"><span style= + "font-style: italic">In those things in which I shall overtake + you, in those things will I judge + you</span></span>.”</span><a id="noteref_245" name="noteref_245" + href="#note_245"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">245</span></span></a> + Clement of Alexandria makes the same quotation, slightly varying + the words. Justin and Clement apparently both translated from the + original Hebrew, but did not give exactly the same rendering of + words, though they gave the same sense.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Clement gives + us another saying, but does not say <span class="tei tei-pb" id= + "page160">[pg 160]</span><a name="Pg160" id="Pg160" class= + "tei tei-anchor"></a> from what Gospel he drew it. <span class= + "tei tei-q">“The Lord commanded in a certain Gospel, <span class= + "tei tei-hi"><span style="font-style: italic">My secret is for me + and for the children of my home</span></span>.”</span><a id= + "noteref_246" name="noteref_246" href="#note_246"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">246</span></span></a></p> + </div> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="toc27" id="toc27"></a> <a name="pdf28" id="pdf28"></a> + + <h3 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"> + <span style="font-size: 120%">3. The Origin of the Gospel of the + Hebrews.</span></h3> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We come now to + a question delicate, and difficult to answer—the Origin of the + Gospel of the Hebrews; delicate, because it involves another, the + origin of the Gospels of St. Matthew and St. Mark; difficult, + because of the nature of the evidence on which we shall have to + form our opinion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Because the + Gospel of the Hebrews is not preserved, is not in the Canon, it + does not follow that its value was slight, its accuracy doubtful. + Its disappearance is due partly to the fact of its having been + written in Aramaic, but chiefly to that of its having been in use + by an Aramaic-speaking community which assumed first a + schismatical, then a heretical position, so that the disfavour + which fell on the Nazarene body enveloped and doomed its Gospel + as well.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The four + Canonical Gospels owe their preservation to their having been in + use among those Christian communities which coalesced under the + moulding hands of St. John. Those parties which were reluctant to + abandon their peculiar features were looked upon with coldness, + then aversion, lastly abhorrence. They became more and more + isolated, eccentric, prejudiced, impracticable. Whilst the Church + asserted her catholicity, organized her constitution, established + her canon, formulated her creed, adapted herself to the flux of + ideas, these narrow <span class="tei tei-pb" id="page161">[pg + 161]</span><a name="Pg161" id="Pg161" class="tei tei-anchor"></a> + sects spent their petty lives in accentuating their peculiarities + till they grew into monstrosities; and when they fell and + disappeared, there fell and disappeared with them those precious + records of the Saviour's words and works which they had + preserved.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Hebrew + Gospel was closely related to the Gospel of St. Matthew; that we + know from the testimony of St. Jerome, who saw, copied and + translated it. That it was not identical with the Canonical first + Gospel is also certain. Sufficient fragments have been preserved + to show that in many points it was fuller, in some less complete, + than the Greek Gospel of St. Matthew. The two Gospels were twin + sisters speaking different tongues. Was the Greek of the first + Gospel acquired, or was it original? This is a point deserving of + investigation before we fix the origin and determine the + construction of the Hebrew Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to a + fragment of a lost work by Papias, written about the middle of + the second century, under the title of <span class= + "tei tei-q">“Commentary on the Sayings of the Lord,”</span><a id= + "noteref_247" name="noteref_247" href="#note_247"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">247</span></span></a> the + apostle Matthew was the author of a collection of the + <span class="tei tei-q">“sayings,”</span> λόγια, of our blessed + Lord. The passage has been already given, but it is necessary to + quote it again here: <span class="tei tei-q">“Matthew wrote in + the Hebrew dialect the sayings, and every one interpreted them as + best he was able.”</span><a id="noteref_248" name="noteref_248" + href="#note_248"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">248</span></span></a> + These <span class="tei tei-q">“logia”</span> could only be, + according to the signification of the word (Rom. iii. 2; Heb. v. + 12; Pet. iv. 11; Acts vii. 38), a collection of the sayings of + the Saviour that were regarded as oracular, as <span class= + "tei tei-q">“the words of God.”</span> That they were the words + of Jesus, follows from the title given by Papias to his + commentary, Λόγια κυριακὰ.</p><span class="tei tei-pb" id= + "page162">[pg 162]</span><a name="Pg162" id="Pg162" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This brief + notice is sufficient to show that Matthew's collection was not + the Gospel as it now stands. It was no collection of the acts, no + biography, of the Saviour; it was solely a collection of his + discourses.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is made + clearer by what Papias says in the same work on St. Mark. He + relates that the latter wrote not only what Jesus had <em class= + "tei tei-emph"><span style="font-style: italic">said</span></em>, + but also what he <em class="tei tei-emph"><span style= + "font-style: italic">did</span></em>;<a id="noteref_249" name= + "noteref_249" href="#note_249"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">249</span></span></a> + whereas St. Matthew wrote only what had been <em class= + "tei tei-emph"><span style= + "font-style: italic">said</span></em>.<a id="noteref_250" name= + "noteref_250" href="#note_250"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">250</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The work of + Matthew, therefore, contained no doings, πραχθέντα, but only + sayings, λεχθέντα, which were, according to Papias, written in + Hebrew, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> the vernacular Aramaic, + and which were translated into Greek by every one as best he was + able.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This notice of + Papias is very ancient. The Bishop of Hierapolis is called by + Irenaeus <span class="tei tei-q">“a very old man.”</span><a id= + "noteref_251" name="noteref_251" href="#note_251"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">251</span></span></a> and + by the same writer is said to have been <span class= + "tei tei-q">“a friend of Polycarp,”</span> and <span class= + "tei tei-q">“one who had heard John.”</span><a id="noteref_252" + name="noteref_252" href="#note_252"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">252</span></span></a> + That this John was the apostle is not certain. It was questioned + by Eusebius in his mention of the Prooemium of Papias. John the + priest and John the apostle were both at Ephesus, and both lived + there at the close of the first century. Some have thought the + Apocalypse to have been the work of the priest John, and not of + the apostle. Others have supposed that there was only one John. + However this may be, it is certain that Papias lived at a time + when it was possible to obtain correct information relating to + the origin of the sacred books in use among the Christians.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to + the Prooemium of Papias, which Eusebius has preserved, the Bishop + of Hierapolis had obtained his knowledge, not directly from the + apostles, nor from <span class="tei tei-pb" id="page163">[pg + 163]</span><a name="Pg163" id="Pg163" class="tei tei-anchor"></a> + the apostle John, but from the mouths of men who had companied + with old priests and disciples of the apostles, and who had + related to him what Andrew, Peter, Philip, Thomas, James, John + and other disciples of the Lord had said (εἶπεν). Besides the + testimony of these priests, Papias appealed further to the + evidence of Aristion and the priest John, disciples of the + Lord,<a id="noteref_253" name="noteref_253" href= + "#note_253"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">253</span></span></a> + still alive and bearing testimony when he wrote. <span class= + "tei tei-q">“And,”</span> says Papias, <span class="tei tei-q">“I + do not think that I derived so much benefit from books as from + the living voice of those that are still surviving.”</span><a id= + "noteref_254" name="noteref_254" href="#note_254"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">254</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Papias, + therefore, had his information about the apostles second-hand, + from those <span class="tei tei-q">“who followed them + about.”</span> Nevertheless, his evidence is quite trustworthy. + He takes pains to inform us that he used great precaution to + obtain the truth about every particular he stated, and the means + of obtaining the truth were at his disposal. That Papias was a + man <span class="tei tei-q">“of a limited + comprehension”</span><a id="noteref_255" name="noteref_255" href= + "#note_255"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">255</span></span></a> + does not affect the trustworthiness of his statement. Eusebius + thus designates him because he believed in the Millennium; but so + did most of the Christians of the first age, as well as in the + immediate second coming of Christ, till undeceived by events.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The statement + of Papias does not justify us in supposing that Matthew wrote the + Gospel in Hebrew, but only a collection of the logia, the sayings + of Jesus. Eusebius did not mistake the Sayings for the Gospel, + for he speaks separately of the Hebrew Gospel,<a id="noteref_256" + name="noteref_256" href="#note_256"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">256</span></span></a> + without connecting it in any way with the testimony of + Papias.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to + Eusebius, Papias wrote his Commentary in five books.<a id= + "noteref_257" name="noteref_257" href="#note_257"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">257</span></span></a> It + is not improbable, therefore, that the <span class="tei tei-pb" + id="page164">[pg 164]</span><a name="Pg164" id="Pg164" class= + "tei tei-anchor"></a> <span class="tei tei-q">“Logia”</span> were + broken into five parts or grouped in five discourses, and that he + wrote an explanation of each discourse in a separate book or + chapter.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The statement + of Papias, if it does not refer to the Gospel of St. Matthew as + it now stands, does refer to one of the constituent parts of that + Gospel, and does explain much that would be otherwise + inexplicable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. St. + Matthew's Gospel differs from St. Mark's in that it contains long + discourses, sayings and parables, which are wanting or only given + in a brief form in the second Canonical Gospel. It is therefore + probable that in its composition were used the <span class= + "tei tei-q">“Logia of the Lord,”</span> written by Matthew.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. If the + collection of <span class="tei tei-q">“Sayings of the + Lord”</span> consisted, as has been suggested, of five parts, + then we find traces in the Canonical Matthew of five groups of + discourses, concluded by the same formulary: <span class= + "tei tei-q">“And it came to pass when Jesus had ended these + sayings”</span> (τοὺς λόγους τούτους), or <span class= + "tei tei-q">“parables,”</span> vii. 28, xi. 1, xiii. 53,. xix. 1, + xxvi. 1. It is not, however, possible to restore all the + <span class="tei tei-q">“logia”</span> to their primitive + positions, for they have been dispersed through the Canonical + Gospel, and arranged in connection with the events which called + them forth. In the <span class="tei tei-q">“Sayings of the + Lord”</span> of Matthew, these events were not narrated; but all + the sayings were placed together, like the proverbs in the book + of Solomon.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. The + <span class="tei tei-q">“Logia”</span> of the Lord were written + by Matthew in Hebrew, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> in the vernacular + Aramaic. If they have formed the groundwork, or a composite part + of the Canonical Gospel, we are likely to detect in the Greek + some traces of their origin. And this, in fact, we are able to + do.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">α. In the + first place, we have the introduction of <span class="tei tei-pb" + id="page165">[pg 165]</span><a name="Pg165" id="Pg165" class= + "tei tei-anchor"></a> Aramaic words, as Raka (v. 22),<a id= + "noteref_258" name="noteref_258" href="#note_258"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">258</span></span></a> + Mammon (vi. 22),<a id="noteref_259" name="noteref_259" href= + "#note_259"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">259</span></span></a> + Gehenna (v. 22),<a id="noteref_260" name="noteref_260" href= + "#note_260"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">260</span></span></a> + Amen (v. 18).<a id="noteref_261" name="noteref_261" href= + "#note_261"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">261</span></span></a> + Many others might be cited, but these will suffice.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">β. Next, we + have the use of illustrations which are only comprehensible by + Hebrews, as <span class="tei tei-q">“One jot and one tittle shall + in no wise fall.”</span> The Ἰῶτα of the Greek text is the + Aramaic Jod (v. 18); but the <span class="tei tei-q">“one + tittle”</span> is more remarkable. In the Greek it is + <span class="tei tei-q">“one horn,”</span> or <span class= + "tei tei-q">“stroke.”</span><a id="noteref_262" name= + "noteref_262" href="#note_262"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">262</span></span></a> The + idea is taken from the Aramaic orthography. A stroke + distinguishes one consonant from another, as ח and ה from ד. With + this the Greeks had nothing that corresponded.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">γ. We find + Hebraisms in great number in the discourses of our Lord given by + St. Matthew.<a id="noteref_263" name="noteref_263" href= + "#note_263"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">263</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">δ. We find + mistranslations. The Greek Canonical text gives a wrong meaning, + or no meaning at all, through misunderstanding of the Aramaic. By + restoration of the Aramaic text we can rectify the translation. + Thus:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. vii. 6, + <span class="tei tei-q">“Give not that which is holy to dogs, + neither cast ye your pearls before swine.”</span> The word + <span class="tei tei-q">“holy,”</span> τὸ ἅγιον, is a + misinterpretation of the Aramaic קרשא, a gold jewel for the ear, + head or neck.<a id="noteref_264" name="noteref_264" href= + "#note_264"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">264</span></span></a> The + translator mistook the word for קורשא, or קרשא without ו + <span class="tei tei-q">“the holy.”</span> The sentence in the + original therefore <span class="tei tei-pb" id="page166">[pg + 166]</span><a name="Pg166" id="Pg166" class="tei tei-anchor"></a> + ran, <span class="tei tei-q">“Give not a gold jewel to dogs, + neither cast pearls before swine.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. v. 37, + <span class="tei tei-q">“Let your conversation be Yea, yea, Nay, + nay.”</span> This is meaningless. But if we restore the + construction in Aramaic we have יהןא לכם הן הן, לאו לאו, and the + meaning is, <span class="tei tei-q">“In your conversation let + your yea be yea, and your nay be nay.”</span> The yea, yea, and + nay, nay, in the Hebrew come together, and this misled the + translator. St. James quotes the saying rightly (v. 12), + <span class="tei tei-q">“Let your yea be yea, and your nay, nay; + lest ye fall into condemnation.”</span> It is a form of a + Rabbinic maxim, <span class="tei tei-q">“The yea of the righteous + is yea, and their nay is nay.”</span> It is an injunction to + speak the truth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have + therefore good grounds for our conjecture that St. Matthew's + genuine <span class="tei tei-q">“Sayings of the Lord”</span> form + a part of the Canonical Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have next + to consider, Whence came the rest of the material, the record of + the <span class="tei tei-q">“doings of the Lord,”</span> which + the compiler interwove with the <span class= + "tei tei-q">“Sayings”</span>?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have + tolerably convincing evidence that the compiler placed under + contribution both Aramaic and Greek collections.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">For the + citations from the Old Testament are not taken exclusively from + the Hebrew Scriptures, nor from the Greek translation of the + Seventy; but some are taken from the Greek translation, and some + are taken from the Hebrew, or from a Syro-Chaldaean Targum or + Paraphrase, probably in use at the time.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. i. 23, + <span class="tei tei-q">“A virgin shall be with child, and shall + bring forth a son.”</span> This is quoted as a prophecy of the + miraculous conception. But it is only a prophecy in the version + of the LXX., which renders the Hebrew word παρθένος, <span class= + "tei tei-q">“virgin.”</span> The Hebrew word does not mean virgin + exclusively, but <span class="tei tei-q">“a young woman.”</span> + We may therefore conclude that verses 22, 23, were additions by + <span class="tei tei-pb" id="page167">[pg 167]</span><a name= + "Pg167" id="Pg167" class="tei tei-anchor"></a> the Greek compiler + of the Gospel, unacquainted with the original Hebrew text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. ii. 15, + <span class="tei tei-q">“Out of Egypt have I called my + son.”</span> This is quoted literally from the Hebrew text. That + of the LXX. has, <span class="tei tei-q">“Out of Egypt have I + called my children,”</span> τὰ τέκνα. This made the saying of + Hosea no prophecy of our Lord; consequently he who inserted this + reference can have known only the Hebrew text, and not the Greek + version. But in ii. 18, the compiler follows the LXX. And again, + ii. 23, <span class="tei tei-q">“He shall be called a + Nazarene,”</span> Ναζωραῖος. The Hebrew is כזר of which Ναζωραῖος + is no translation. The LXX. have Ναζιραῖος. The compiler was + caught by the similarity of sounds.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. iii. 3. + Here the construction of the LXX. is followed, which unites + <span class="tei tei-q">“in the wilderness”</span> with + <span class="tei tei-q">“the voice of one crying.”</span> The + Hebrew was therefore not known by the compiler.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. iv. 15. + Here the LXX. is not followed, for the word γῆ is used in place + of χώρα. The quotation is not, moreover, taken exactly from + Isaiah, but apparently from a Targum.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. viii. + 17. This quotation is nearer the original Hebrew than the + rendering of the LXX.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. xii. + 18-21. In this citation we have an incorrect rendering of the + Hebrew לתורתו <span class="tei tei-q">“at his teaching,”</span> + made by the LXX. <span class="tei tei-q">“in his name,”</span> + adopted without hesitation by the compiler. He also accepts the + erroneous rendering of <span class="tei tei-q">“islands,”</span> + made <span class="tei tei-q">“nation,”</span> <span class= + "tei tei-q">“Gentiles,”</span> by the LXX.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But, on the + other hand, <span class="tei tei-q">“till he send forth judgment + unto victory,”</span> is taken from neither the original Hebrew + nor from the LXX., and is probably derived from a Targum.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus in this + passage we have apparently a combination <span class="tei tei-pb" + id="page168">[pg 168]</span><a name="Pg168" id="Pg168" class= + "tei tei-anchor"></a> of two somewhat similar accounts—the one in + Greek, the other in Aramaic.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. xiii. + 35. This also is a compound text. The first half is from the + LXX., but the second member is from a Hebrew Targum.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Matt. xxvii. + 3. In the Hebrew, the field is not a <span class= + "tei tei-q">“potter's,”</span> nor is it in the LXX., who use + χωνευτήριον <span class="tei tei-q">“the + smelting-furnace.”</span> The word in the Hebrew signifies + <span class="tei tei-q">“treasury.”</span> The composer of the + Gospel, therefore must have quoted from a Targum, and been + ignorant both of the genuine Hebrew Scriptures and of the Greek + translation of the Seventy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These + instances are enough to show that the material used for the + compilation of the first Canonical Gospel was very various; that + the author had at his disposal matter in both Aramaic and + Greek.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We shall find, + on looking further, that he inserted two narratives of the same + event in his Gospel in different places, if they differed + slightly from one another, when coming to him from different + sources.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The following + are parallel passages:</p><a name="Pg169" id="Pg169" class= + "tei tei-anchor"></a><a name="Pg170" id="Pg170" class= + "tei tei-anchor"></a><a name="Pg171" id="Pg171" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell">iv. 23 And Jesus went about all + Galilee, teaching in their synagogues, and preaching the + gospel of the kingdom, and healing all manner of sickness + and all manner of disease among the people.</td> + + <td class="tei tei-cell">ix. 35 And Jesus went about all + the cities and villages, teaching in their synagogues, and + preaching the gospel of the kingdom, and healing every + sickness and every disease among the people.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">v. 29 And if thy right eye offend + thee, pluck it out, and cast it from thee: for it is + profitable for thee that one of thy members should perish, + and not that thy whole body should be cast into hell.</td> + + <td class="tei tei-cell">xviii. 9 And if thine eye offend + thee, pluck it out, and cast it from thee: it is better for + thee to enter into life with one eye, rather than having + two eyes to be cast into hell fire.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">30 And if thy right hand offend + thee, cut it off, and cast it from thee: for it is + profitable for thee that one of thy members should perish, + and not that thy whole body should be cast into hell.</td> + + <td class="tei tei-cell">8 Wherefore if thy hand or thy + foot offend thee, cut them off, and cast them from thee: it + is better for thee to enter into life halt or maimed, + rather than having two hands or two feet to be cast into + everlasting fire.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">32 But I say unto you, That + whosoever shall put away his wife, saving for the cause of + fornication, causeth her to commit adultery: and whosoever + shall marry her that is divorced committeth adultery.</td> + + <td class="tei tei-cell">xix. 9 And I say unto you, + Whosoever shall put away his wife, except it be for + fornication, and shall marry another, committeth adultery: + and whoso marrieth her which is put away doth commit + adultery.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">vi. 14 For if ye forgive men their + trespasses, your heavenly Father will also forgive + you:</td> + + <td class="tei tei-cell">xviii. 35 So likewise shall my + heavenly Father do also unto you, if ye from your hearts + forgive not every one his brother their trespasses.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">15 But if ye forgive not men their + trespasses, neither will your Father forgive your + trespasses.</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">vii. 16 Ye shall know them by + their fruits. Do men gather grapes of thorns, or figs of + thistles?</td> + + <td class="tei tei-cell">xii. 33 Either make the tree good, + and his fruit good; or else make the tree corrupt, and his + fruit corrupt: for the tree is known by his fruit.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">17 Even so every good tree + bringeth forth good fruit; but a corrupt tree bringeth + forth evil fruit.</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">18 A good tree cannot bring forth + evil fruit, neither can a corrupt tree bring forth good + fruit.</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">ix. 13 But go ye and learn what + that meaneth, I will have mercy, and not sacrifice.</td> + + <td class="tei tei-cell">what this meaneth, I will have + mercy, and not sacrifice.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">ix. 34 But the Pharisees said, He + casteth out devils through the prince of the devils.</td> + + <td class="tei tei-cell">xii. 24 But when the Pharisees + heard it, they said, This fellow doth not cast out devils, + but by Beelzebub the prince of the devils.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">x. 15 Verily I say unto you, It + shall be more tolerable for the land of Sodom and Gomorrha + in the day of judgment, than for that city.</td> + + <td class="tei tei-cell">xi. 24. But I say unto you, That + it shall be more tolerable for the land of Sodom in the day + of judgment, than for thee.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">17 But beware of men: for they + will deliver you up to the councils, and they will scourge + you in their synagogues;</td> + + <td class="tei tei-cell">xxiv. 9 Then shall they deliver + you up to be afflicted, and shall kill you: and ye shall be + hated of all nations for my name's sake.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">22 And ye shall be hated of all + men for my name's sake.</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">xii. 39 But he answered and said + unto them, An evil and adulterous generation seeketh after + a sign; and there shall no sign be given to it; but the + sign of the prophet Jonas.</td> + + <td class="tei tei-cell">xvi. 4 A wicked and adulterous + generation seeketh after a sign; and there shall no sign be + given unto it, but the sign of the prophet Jonas.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">xiii.12 For whosoever hath, to him + shall be given, and he shall have more abundance: but + whosoever hath not, from him shall be taken away even that + he hath.</td> + + <td class="tei tei-cell">xxv. 29 For unto every one that + hath shall be given, and he shall have abundance: but from + him that hath not shall be taken away even that which he + hath.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">xiv. 5 And when he would have put + him to death, he feared the multitude, because they counted + him as a prophet.</td> + + <td class="tei tei-cell">xxi. 26 But if we shall say, Of + men; we fear the people; for all hold John as a + prophet.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">xvi. 19 And I will give unto thee + the keys of the kingdom of heaven: and whatsoever thou + shalt bind on earth shall be bound in heaven: and + whatsoever thou shalt loose on earth shall be loosed in + heaven.</td> + + <td class="tei tei-cell">xviii. 18 Verily I say unto you, + Whatsoever ye shall bind on earth shall be bound in heaven: + and whatsoever ye shall loose on earth shall be loosed in + heaven.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">xvii. 20 And Jesus said unto them, + Because of your unbelief: for verily I say unto you, If ye + have faith as a grain of mustard seed, ye shall say unto + this mountain, Remove hence to yonder place; and it shall + remove; and nothing shall be impossible unto you.</td> + + <td class="tei tei-cell">xxi. 21 Jesus answered and said + unto them, Verily I say unto you, If ye have faith and + doubt not, ye shall not only do this which is done to the + fig tree, but also if ye shall say unto this mountain, Be + thou removed, and be thou cast into the sea; it shall be + done.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">xxiv. 11 And many false prophets + shall rise, and shall deceive many.</td> + + <td class="tei tei-cell">xxiv. 24 For there shall arise + false Christs, and false prophets and shall shew great + signs and wonders: insomuch that, if it were possible, they + should deceive the very elect.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">xxiv. 23 Then if any man shall say + unto you, Lo, here is Christ, or there; believe it + not.</td> + + <td class="tei tei-cell">xxiv. 26 Wherefore if they shall + say unto you, Behold, he is in the desert, go not forth: + behold, he is in the secret chamber; believe it not.</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The existence + in the first Canonical Gospel of these duplicate passages proves + that the editor of it in its present form made use of materials + from different sources, which he worked together into a complete + whole. And these duplicate passages are the more remarkable, + because, where his memory does not fail him, he takes pains to + avoid repetition.</p><span class="tei tei-pb" id="page172">[pg + 172]</span><a name="Pg172" id="Pg172" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It would seem + therefore plain that the compiler of St. Matthew's Gospel made + use of, first, a Collection of the Sayings of the Lord, of + undoubted genuineness, drawn up by St. Matthew; second, of two or + more Collections of the Sayings and Doings of the Lord, also, no + doubt, genuine, but not necessarily by St. Matthew.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">One of these + sources was made use of also by St. Mark in the composition of + his Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to + the testimony of Papias:</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">John the Priest said this: Mark being the + interpreter of Peter, whatsoever he recorded he wrote with great + accuracy, but not, however, in the order in which it was spoken + or done by our Lord, for he neither heard nor followed our Lord, + but, as before said, he was in company with Peter, who gave him + such instruction as occasion called forth, but did not study to + give a history of our Lord's discourses; wherefore Mark has not + erred in anything, by writing this and that as he has remembered + them; for he was carefully attentive to one thing, not to pass by + anything that he heard, nor to state anything falsely in these + accounts.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_265" name= + "noteref_265" href="#note_265"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">265</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It has been + often asked and disputed, whether this statement applies to the + Gospel of St. Mark received by the Church into her sacred + canon.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It can hardly + be denied that the Canonical Gospel of Mark does answer in every + particular to the description of its composition by John the + Priest. John gives five characteristics to the work of Mark:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. A striving + after accuracy.<a id="noteref_266" name="noteref_266" href= + "#note_266"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">266</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. Want of + chronological succession in his narrative, which had rather the + character of a string of anecdotes and sayings than of a + biography.<a id="noteref_267" name="noteref_267" href= + "#note_267"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">267</span></span></a></p><span class="tei tei-pb" + id="page173">[pg 173]</span><a name="Pg173" id="Pg173" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. It was + composed of records of both the sayings and the <em class= + "tei tei-emph"><span style= + "font-style: italic">doings</span></em> of Jesus.<a id= + "noteref_268" name="noteref_268" href="#note_268"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">268</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. It was no + syntax of sayings (σύνταξις λογίων), like the work of + Matthew.<a id="noteref_269" name="noteref_269" href= + "#note_269"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">269</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. It was the + composition of a companion of Peter.<a id="noteref_270" name= + "noteref_270" href="#note_270"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">270</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">These + characteristic features of the work of Mark agree with the Mark + Gospel, some of the special features of which are:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. Want of + order: it is made up of a string of episodes and anecdotes, and + of sayings manifestly unconnected.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. The order + of events is wholly different from that in Matthew, Luke and + John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. Both the + sayings and the doings of Jesus are related in it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. It contains + no long discourses, like the Gospel of St. Matthew, arranged in + systematic order.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. It contains + many incidents which point to St. Peter as the authority for + them, and recall his preaching.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To this + belong—the manner in which the Gospel opens with the baptism of + John, just as St. Peter's address (Acts x. 37-41) begins with + that event also; the many little incidents mentioned which give + token of having been related by an eye-witness, and in which the + narrative of St. Matthew is deficient.<a id="noteref_271" name= + "noteref_271" href="#note_271"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">271</span></span></a> St. + Mark's <span class="tei tei-pb" id="page174">[pg + 174]</span><a name="Pg174" id="Pg174" class="tei tei-anchor"></a> + Gospel is also rich in indications of the feelings of the people + toward Jesus, such as an eye-witness must have observed,<a id= + "noteref_272" name="noteref_272" href="#note_272"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">272</span></span></a> and + of notices of movements of the body—small significant acts, which + could not escape one present who described what he had + seen.<a id="noteref_273" name="noteref_273" href= + "#note_273"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">273</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the + composer of St. Matthew's Gospel made use of the material out of + which St. Mark compiled his, that is, of the memorabilia of St. + Peter, is evident. Whole passages of St. Mark's Gospel occur word + for word, or nearly so, in the Gospel of St. Matthew.<a id= + "noteref_274" name="noteref_274" href="#note_274"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">274</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Moreover, it + is apparent that sometimes the author of St. Matthew's Gospel + misunderstood the text. A few instances must suffice here.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark ii. 18: + <span class="tei tei-q">“And the disciples of John and of the + Pharisees were fasting. And they came to him and said to him, Why + do the disciples of John, and the disciples of the Pharisees, + fast, and thy disciples fast not?”</span> It is clear that it was + then a fasting season, which the disciples of Jesus were not + observing. The <span class="tei tei-q">“they”</span> who came to + him does not mean <span class="tei tei-q">“the disciples + <span class="tei tei-pb" id="page175">[pg 175]</span><a name= + "Pg175" id="Pg175" class="tei tei-anchor"></a> of John and of the + Pharisees,”</span> but certain other persons. Καὶ ἔρχονται is so + used in St. Mark's Gospel in several places, like the French + <span class="tei tei-q">“on venait.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the + compiler of St. Matthew's Gospel did not understand this use of + the verb without a subject expressed, and he made <span class= + "tei tei-q">“the disciples of John”</span> ask the question.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark vi. 10: + Ὅπου ἂν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἄν ἐξέλθητε + ἐκεῖθεν. That is, <span class="tei tei-q">“Wherever (<span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + in whatsoever town or village) ye enter into a house, therein + remain (i.e. in that house) till ye go away thence (<span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + from that city or village).”</span> By leaving out the word + <em class="tei tei-emph"><span style= + "font-style: italic">house</span></em>, Matthew loses the sense + of the command (x. 11), <span class="tei tei-q">“Into whatsoever + town or village ye enter—remain in it till ye go out of + it.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark vii. 27, + 28. The Lord answers the Syro-Phoenician woman, <span class= + "tei tei-q">“Let the children first be filled: for it is not meet + to take the children's bread, and to cast it unto the + dogs.”</span> The woman answers, <span class="tei tei-q">“Yes, + Lord; yet the dogs under the table eat of the children's + crumbs.”</span> The meaning is, God gives His grace and mercy + first to the Jews (the children); and this must not be taken from + the Jews to be given to the heathen (the dogs). True, answers the + woman; but the heathen do partake of the blessings that overflow + from the portion of the Jews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the + so-called Matthew did not catch the signification, and the point + is lost in his version (xv. 27). He makes the woman answer, + <span class="tei tei-q">“The dogs eat of the crumbs which fall + from <em class="tei tei-emph"><span style= + "font-style: italic">their masters'</span></em> + table.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark x. 13. + According to St. Mark, parents brought their children to Christ, + probably with some superstitious idea, to be touched. This + offended the disciples. <span class="tei tei-q">“They rebuked + those that brought them.”</span> But Jesus was displeased, and + said to the disciples, <span class="tei tei-q">“Suffer the little + <span class="tei tei-pb" id="page176">[pg 176]</span><a name= + "Pg176" id="Pg176" class="tei tei-anchor"></a> children to come + unto me.”</span> And instead of fulfilling the superstitious + wishes of the parents, he took the children in his arms and + blessed them. But the text used by St. Matthew's compilator was + probably defective at the end of verse 13, and ended, + <span class="tei tei-q">“and his disciples rebuked....”</span> + The compiler therefore completed it with αὐτοῖς instead of τοῖς + προσφέρουσιν, and then misunderstood verse 14, and applied the + ἄφετε differently: <span class="tei tei-q">“Let go the children, + and do not hinder them from coming to me.”</span> In St. Mark, + the disciples rebuke the parents; in St. Matthew, they rebuke the + children, and intercept them on their way to Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark xii. 8: + <span class="tei tei-q">“They slew him and cast him out,”</span> + <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> cast out the dead body. + The compiler of St. Matthew's Gospel did not see this. He could + not understand how that the son was killed and then cast out of + the vineyard; so he altered the order into, <span class= + "tei tei-q">“They cast him out and slew him”</span> (xxi. + 38).<a id="noteref_275" name="noteref_275" href= + "#note_275"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">275</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Examples might + be multiplied, but these must suffice. If I am not mistaken, they + go far to prove that the author of St. Matthew's Gospel used the + material, or some of the material, out of which St. Mark's Gospel + was composed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But there are + also other proofs. The text of St. Mark has been taken into that + of St. Matthew's Gospel, but not without some changes, + corrections which the compiler made, thinking the words of the + text in his hands were redundant, vulgar, or not sufficiently + explicit.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus Mark i. + 5: <span class="tei tei-q">“The whole Jewish land and all they of + Jerusalem,”</span> he changed into, <span class= + "tei tei-q">“Jerusalem and all Judaea.”</span></p><span class= + "tei tei-pb" id="page177">[pg 177]</span><a name="Pg177" id= + "Pg177" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark i. 12: + <span class="tei tei-q">“The Spirit driveth,”</span> ἐκβάλλει, he + softened into <span class="tei tei-q">“led,”</span> ἀνήχθη.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark iii. 4: + <span class="tei tei-q">“He saith, Is it lawful to do good on the + Sabbath-days, or to do evil?”</span> In St. Matthew's Gospel, + before performing a miracle, Christ argues the necessity of + showing mercy on the Sabbath-day, and supplies what is wanting in + St. Mark—the conclusion, <span class="tei tei-q">“Wherefore it is + lawful to do well on the Sabbath-days”</span> (xii. 12).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark iv. 12: + <span class="tei tei-q">“That seeing they might not see, and + hearing they might not hear.”</span> This seemed harsh to the + compiler of St. Matthew. It was as if unbelief and blindness were + fatally imposed by God on men. He therefore alters the tenor of + the passage, and attributes the blindness of the people, and + their incapability of understanding, to their own grossness of + heart (xiii. 14, 15).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark v. 37: + <span class="tei tei-q">“The ship was freighted,”</span> in St. + Matthew, is altered into, <span class="tei tei-q">“the ship was + covered”</span> with the waves (viii. 34).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark vi. 9 + <span class="tei tei-q">“Money in the girdle,”</span> changed + into, <span class="tei tei-q">“money in the girdles”</span> (x. + 9).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark ix. 42: + <span class="tei tei-q">“A millstone were put on his + neck,”</span> changed to, <span class="tei tei-q">“were hung + about his neck”</span> (xviii. 6).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark x. 17: + <span class="tei tei-q">“Sell all thou hast;”</span> Matt. xix. + 21, <span class="tei tei-q">“all thy possessions.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark xii. 30: + <span class="tei tei-q">“He took a woman;”</span> Matt. xxii. 25, + <span class="tei tei-q">“he married.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But if it be + evident that the author of St. Matthew's Gospel laid under + contribution the material used by St. Mark, it is also clear that + he did not use St. Mark's Gospel as it stands. He had the + fragmentary memorabilia of which it was made up, or a large + number of them, but unarranged. He sorted them and wove them + <span class="tei tei-pb" id="page178">[pg 178]</span><a name= + "Pg178" id="Pg178" class="tei tei-anchor"></a> in with the + <span class="tei tei-q">“Logia”</span> written by St. Matthew, + and <em class="tei tei-emph"><span style= + "font-style: italic">afterwards</span></em>, independently, + without knowledge, probably, of what had been done by the + compiler of the first Gospel, St. Mark compiled his. Thus St. + Matthew's is the first Gospel in order of composition, though + much of the material of St. Mark's Gospel was written and in + circulation first.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This will + appear when we see how independently of one another the compiler + of St. Matthew and St. Mark arrange their <span class= + "tei tei-q">“memorabilia.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is + unnecessary to do more to illustrate this than to take the + contents of Matt. iv.—xiii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to + St. Matthew, after the Sermon on the Mount, Christ heals the + leper, then enters Capernaum, where he receives the prayer of the + centurion, and forthwith enters into Peter's house, where he + cures the mother-in-law, and the same night crosses the sea.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But according + to St. Mark, Christ cast out the unclean spirit in the synagogue + at Capernaum, then healed Peter's wife's mother, and, not the + same night but long after, crossed the sea. On his return he went + through the villages preaching, and then healed the leper.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The accounts + are the same, but the order is altogether different. The + deutero-Matthew must have had the material used by Mark under his + eye, for he adopts it into his narrative; but he cannot have had + St. Mark's Gospel, or he would not have so violently disturbed + the order of events.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The compiler + has been guilty of an inaccuracy in the use of <span class= + "tei tei-q">“Gergesenes”</span> instead of Gadarenes. St. Mark is + right. Gadara was situated near the river Hieromax, east of the + Sea of Galilee, over against Scythopolis and Tiberias, and + capital of Peraea. This agrees exactly with what is said in the + Gospels of the miracle performed <span class="tei tei-pb" id= + "page179">[pg 179]</span><a name="Pg179" id="Pg179" class= + "tei tei-anchor"></a> in the <span class="tei tei-q">“country of + the Gadarenes.”</span> The swine rushed violently down a steep + place and perished in the lake. Jesus had come from the N.W. + shore of the Sea to Gadara in the S.E. But the country of the + Gergesenes can hardly be the same as that of the Gadarenes. + Gerasa, the capital, was on the Jabbok, some days' journey + distant from the lake. The deutero-Matthew was therefore ignorant + of the topography of the neighbourhood whence Levi, that is + Matthew, was called.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Mark says + that Christ healed one demoniac in the synagogue of Capernaum, + then crossed the lake, and healed the second in Gadara. But St. + Matthew, or rather the Greek compiler of St. Matthew's Gospel, + has fused these two events into one, and makes Christ heal both + possessed men in the country of the Gergesenes. In like manner we + have twice the healing of two blind men (ix. 27 and xx. 30), + whereas the other evangelists know of only single blind men being + healed on both occasions. How comes this? The compiler had two + accounts of each miracle of healing the blind, slightly varying. + He thought they referred to the same occasion, but to different + persons, and therefore made Christ heal two men, whereas he had + given sight to but one.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the former + case the compiler had not such a circumstantial account of the + restoration to sound mind of the demoniac in the synagogue as St. + Mark had received from St. Peter. He knew only that on the + occasion of Christ's visit to the Sea of Tiberias he had + recovered two men who were possessed, and so he made the healing + of both take place simultaneously at the same spot.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">An equally + remarkable instance of the fact that St. Matthew's Gospel was + made up of fragmentary <span class= + "tei tei-q">“recollections”</span> by various eye-witnesses, is + that of the dumb man possessed with a devil, in ix. 32. At + Capernaum, <span class="tei tei-pb" id="page180">[pg + 180]</span><a name="Pg180" id="Pg180" class="tei tei-anchor"></a> + after having restored Jairus' daughter to life and healed the two + blind men, the same day the dumb man is brought to him. The devil + is cast out, the dumb speaks, and the Pharisees say, <span class= + "tei tei-q">“He casteth out devils through the prince of the + devils.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This is + exactly the same account which has been used by St. Luke (xi. + 14). But in xii. 22 we have the same incident over again. There + is brought unto Christ one possessed with a devil, blind and + dumb; him Christ heals; whereupon the Pharisees say, <span class= + "tei tei-q">“This fellow doth not cast out devils but by + Beelzebub the prince of the devils.”</span> Then follows the + solemn warning against blasphemy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is clear + that the Greek compiler of St. Matthew's Gospel must have had two + independent accounts of this miracle, one with the warning + against blasphemy appended to it, the other without. He gives + both accounts, one as occurring at Capernaum, the other much + later, after Jesus had gone about Galilee preaching, and the + Pharisees had conspired against him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Matthew + says that after the healing of Peter's wife's mother, Jesus, that + same evening, cured many sick, and in the night crossed to the + country of the Gergesenes. But St. Mark says that he remained + that night at Capernaum, and rose early next morning before day, + and went into a solitary place. According to him, this crossing + over the sea did not occur till long after.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The following + table will show how remarkably discordant is the arrangement of + events in the two evangels. The order of succession differs, but + not the events and teaching recorded; surely a proof that both + writers composed these Gospels out of similar but fragmentary + accounts available to both. The following table will show this + disagreement at a glance.</p><span class="tei tei-pb" id= + "page181">[pg 181]</span><a name="Pg181" id="Pg181" class= + "tei tei-anchor"></a> <a name="Pg182" id="Pg182" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">St. + Matthew.</span></span></td> + + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">St. + Mark.</span></span></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">(At Capernaum), iv. 13.</td> + + <td class="tei tei-cell">(At Capernaum), i. 21.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">1. Goes about preaching in the + villages of Galilee (23), 1.</td> + + <td class="tei tei-cell">Heals man with unclean spirit + (23-28).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">2. Sermon on the Mount + (v.-vii.).</td> + + <td class="tei tei-cell">5. Peter's mother-in-law healed + (30, 31).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">3. Leper cleansed (viii. + 2-4).</td> + + <td class="tei tei-cell">6. At even heals the sick + (32-34).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">4. Centurion's servant healed + (5-13).</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">5. Peter's wife's mother healed + (14, 15).</td> + + <td class="tei tei-cell">Next day rises early and goes into + a solitary place (35-37). (Leaves Capernaum).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">6. At even cures the sick + (16).</td> + + <td class="tei tei-cell">1. Goes about the villages of + Galilee (38-39).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">7. Same night crosses the sea + (18-27).</td> + + <td class="tei tei-cell">3. Heals the leper (40, 41).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">(In the country of + Gergesenes).</td> + + <td class="tei tei-cell">(Outside the town of Capernaum), + 45.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">8. Heals two demoniacs + (28-39).</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">(Returns to Capernaum), ix. + 1.</td> + + <td class="tei tei-cell">(Returns to Capernaum), ii. + 1.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Sick of the palsy healed + (2-8).</td> + + <td class="tei tei-cell">9. Sick of the palsy healed + (2-13).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. Calls Matthew (9).</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">11. Hemorrhitess cured + (20-22).</td> + + <td class="tei tei-cell">10. Levi called (14).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">12. Jairus' daughter restored + (18-26).</td> + + <td class="tei tei-cell">19. Plucks the ears of corn + (23-28).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">13. Two blind men healed + (27-30).</td> + + <td class="tei tei-cell">20. Heals the withered hand (iii. + 1-5).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">14. Dumb man healed (32, 33).</td> + + <td class="tei tei-cell">21. Consultation against Jesus + (6). (Leaves Capernaum), 7.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">15. Warning against blasphemy + (34).</td> + + <td class="tei tei-cell">6. Heals many sick (10-12).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">(Goes about Galilee), 35 and xi. + 1.</td> + + <td class="tei tei-cell">Goes into a mountain and</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">16. Sends out the Twelve (x).</td> + + <td class="tei tei-cell">chooses the Twelve (13-19).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">(Probably at Capernaum).</td> + + <td class="tei tei-cell">15, 23. The Pharisees + blaspheme;</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">17. John's disciples come to him + (xi. 2-6).</td> + + <td class="tei tei-cell">warning against blasphemy + (22-30).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">18. Denunciation of cities of + Galilee (20-24).</td> + + <td class="tei tei-cell">24. Mother and brethren seek him + (31-35).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">19. Plucks the ears of com (xii. + 1-9).</td> + + <td class="tei tei-cell">25. Teaches from the ship; parable + of the sower (iv. 1-20).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">20. Heals the withered hand + (10-13).</td> + + <td class="tei tei-cell">7. Crosses the lake in a storm + (35-41).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">21. Consultation against Jesus + (14).</td> + + <td class="tei tei-cell">(In the country of + Gadarenes).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">(Leaves Capernaum), 15.</td> + + <td class="tei tei-cell">8. Heals the demoniac (v. + 1-20).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">22. Heals deaf and dumb man + (22).</td> + + <td class="tei tei-cell">(Returns to Capernaum), 21.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">23. Denunciation of blasphemy + (24-32).</td> + + <td class="tei tei-cell">11. Hemorrhitess healed + (25-34).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell">12. Jairus' daughter restored + (22-43).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">24. Mother and brethren seek Jesus + (46-50).</td> + + <td class="tei tei-cell">16. Sends out the Twelve (vi. + 7-13).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">25. Teaches from the ship; parable + of sower (xiii. 1-12).</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">(Returns to his own country), + 53.</td> + + <td class="tei tei-cell"></td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The order in + St. Luke is again different. Jesus calls Levi, chooses the + Twelve, preaches the sermon on the plain, heals the Centurion's + servant, goes then from place to place preaching. Then occurs the + storm on the lake, and after having healed the demoniac Jesus + returns to Capernaum, cures the woman with the bloody flux, + raises Jairus' daughter and sends out the Twelve.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Gospel + of St. Mark, the parable of the sower is spoken on <span class= + "tei tei-q">“the same day”</span> on which, in the evening, Jesus + crosses the lake in a storm.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the Gospel + of St. Matthew, this parable is spoken long after, on + <span class="tei tei-q">“the same day”</span> as his mother and + brethren seek him, and this is after he has been in the country + of the Gadarenes, has returned to Capernaum, gone about Galilee + preaching, come back again to Capernaum, but has been driven away + again by the conspiracy of the Pharisees.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It would + appear from an examination of the two Gospels that articles 23, + 24 and 25 composed one document, for both St. Matthew and St. + Mark used it as it is, in a block, only they differ as to where + to build it in.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19, 20 and 21 + formed another block of Apostolic Memorabilia, and was built in + by the deutero-Matthew in one place and by St. Mark in another. 5 + and 6, and again 9 and 10, were smaller compound recollections + which the compiler of St. Matthew's Gospel and St. Mark obtained + in their concrete forms. On the other hand, 3 and 16 formed + recollections consisting of but one member, and are thrust into + the narrative where the two compilers severally thought most + suitable. We are <span class="tei tei-pb" id="page183">[pg + 183]</span><a name="Pg183" id="Pg183" class="tei tei-anchor"></a> + therefore led by the comparison of the order in which events in + our Lord's life are related by St. Matthew and St. Mark, to the + conclusion, that the author of the first Gospel as it stands had + not St. Mark's Gospel in its complete form before him when he + composed his record.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have yet + another proof that this was so.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Matthew's + Gospel is not so full in its account of some incidents in our + Lord's life as is the Gospel of St. Mark.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The compiler + of the first Gospel has shown throughout his work the greatest + anxiety to insert every particular he could gather relating to + the doings and sayings of Jesus. This has led him into + introducing the same event or saying over a second time if he + found more than one version of it. Had he all the material + collected in St. Mark's Gospel at his disposal, he would not have + omitted any of it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But we do not + find in St. Matthew's Gospel the following passages:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark iv. + 26-29, the parable of the seed springing up, a type of the growth + of the Gospel without further labour to the minister than that of + spreading it abroad. The meaning of this parable is different + from that in Matt. xii. 24-30, and therefore the two parables are + not to be regarded as identical.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark viii. + 22-26. By omitting the narrative of what took place at Bethsaida, + an apparent gap occurs in the account of St. Matthew after xvi. + 4-12. The journey across the sea leads one to expect that Christ + and his disciples will land somewhere on the coast. But Matthew, + without any mention of a landing at Bethsaida, translates Jesus + and the apostolic band to Caesarea Philippi. But in Mark, Jesus + and his disciples land at Bethsaida, and after having performed a + miracle of healing there on a blind man—a miracle, the + particulars of <span class="tei tei-pb" id="page184">[pg + 184]</span><a name="Pg184" id="Pg184" class="tei tei-anchor"></a> + which are very full and interesting—they go on foot to Caesarea + Philippi (viii. 27). That the compiler of the first Gospel should + have left this incident out deliberately is not credible.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark ix. 38, + 39. In St. Matthew's collection of the Logia of our Lord there + existed probably the saying of Christ, <span class= + "tei tei-q">“He that is not with me is against me”</span> (Matt. + xii. 30). St. Mark narrates the circumstances which called forth + this remark. But the deutero-Matthew evidently did not know of + these circumstances; he therefore leaves the saying in his record + without explanation.<a id="noteref_276" name="noteref_276" href= + "#note_276"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">276</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark xii. + 41-44. The beautiful story of the poor widow throwing her two + mites into the treasury, and our blessed Lord's commendation of + her charity, is not to be found in St. Matthew's Gospel. Is it + possible that he could have omitted such an exquisite anecdote + had he possessed it?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark xiv. 51, + 52. The account of the young man following, having the linen + cloth cast about his naked body, who, when caught, left the linen + cloth in the hands of his captors and ran off naked—an account + which so unmistakably exhibits the narrative to have been the + record of some eye-witness of the scene, is omitted in St. + Matthew. On this no stress, however, can be laid. The + deutero-Matthew may have thought the incident too unimportant to + be mentioned.</p><span class="tei tei-pb" id="page185">[pg + 185]</span><a name="Pg185" id="Pg185" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Enough has + been said to show conclusively that the deutero-Matthew, if we + may so term the compiler of the first Canonical Gospel, had not + St. Mark's Gospel before him when he wrote his own, that he did + not cut up the Gospel of Mark, and work the shreds into his own + web.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Both Gospels + are mosaics, composed in the same way. But the Gospel of St. Mark + was composed only of the <span class= + "tei tei-q">“recollections”</span> of St. Peter, whereas that of + St. Matthew was more composite. Some of the pieces which were + used by Mark were used also by the deutero-Matthew. This is + patent: how it was so needs explanation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is probable + that when the apostles founded churches, their instructions on + the sayings and doings of Jesus were taken down, and in the + absence of the apostles were read by the president of the + congregation. The Epistles which they sent were, we know, so + read,<a id="noteref_277" name="noteref_277" href= + "#note_277"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">277</span></span></a> and + were handed on from one church to another.<a id="noteref_278" + name="noteref_278" href="#note_278"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">278</span></span></a> But + what was far more precious to the early believers than any + letters of the apostles about the regulation of controversies, + were their recollections of the Lord, their Memorabilia, as + Justin calls them. The earliest records show us the Gospels read + at the celebration of the Eucharist.<a id="noteref_279" name= + "noteref_279" href="#note_279"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">279</span></span></a> The + ancient Gospels were not divided into chapters, but into the + portions read on Sundays and festivals, like our <span class= + "tei tei-q">“Church Services.”</span> Thus the Peschito version + in use in the Syrian churches was divided in this manner: + <span class="tei tei-q">“Fifth day of the week of the + Candidates”</span> (Matt. ix. 5-17), <span class="tei tei-q">“For + the commemoration of the Dead”</span> (18-26), <span class= + "tei tei-q">“Friday in the fifth week in the Fast”</span> + (27-38), <span class="tei tei-q">“For the commemoration of the + Holy Apostles”</span> (36-38, x. 1-15), <span class= + "tei tei-q">“For the commemoration of Martyrs”</span> (16-33), + <span class="tei tei-q">“Lesson for the Dead”</span> (34-42), + <span class="tei tei-q">“Oblation for the beheading of + <span class="tei tei-pb" id="page186">[pg 186]</span><a name= + "Pg186" id="Pg186" class="tei tei-anchor"></a> John”</span> (xi. + 1-15), <span class="tei tei-q">“Second day in the third week of + the Fast”</span> (16-24).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To these + fragmentary records St. Luke alludes when he says that + <span class="tei tei-q">“many had taken in hand to arrange in a + consecutive account (ἀνατάξασθαι διήγησιν) those things which + were most fully believed”</span> amongst the faithful. These he + <span class="tei tei-q">“traced up from the beginning accurately + one after another”</span> (παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς + καθεξῆς). Here we have clearly the existence of records + disconnected originally, which many strung together in + consecutive order, and St. Luke takes pains, as he tells us, to + make this order chronological.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some Churches + had certain Memorabilia, others had a different set. That of + Antioch had the recollections of St. Peter, that of Jerusalem the + recollections of St. James, St. Simeon and St. Jude. St. Luke + indicates the source whence he drew his account of the nativity + and early years of the Lord,—the recollections of St. Mary, the + Virgin Mother, communicated to him orally. He speaks of the + Blessed Virgin as keeping the things that happened in her heart + and pondering on them.<a id="noteref_280" name="noteref_280" + href="#note_280"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">280</span></span></a> + Another time it is contemporaries, Mary certainly included.<a id= + "noteref_281" name="noteref_281" href="#note_281"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">281</span></span></a> On + both occasions it is in reference to events connected with our + Lord's infancy. Why did he thus insist on her having taken pains + to remember these things? Surely to show whence he drew his + information. He narrates these events on the testimony of her + word; and her word is to be relied on; for these things, he + assures us, were deeply impressed on her memory.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + <span class="tei tei-q">“Memorabilia”</span> in use in the + different Churches founded by the apostles would probably be + strung together in such order as they were generally read. How + early the Church began to have a regulated order of seasons, an + ecclesiastical year, cannot be ascertained <span class= + "tei tei-pb" id="page187">[pg 187]</span><a name="Pg187" id= + "Pg187" class="tei tei-anchor"></a> with certainty; but every + consideration leads us to suspect that it grew up simultaneously + with the constitution of the Church. With the Church of the + Hebrews this was unquestionably the case. The Jews who believed + had grown up under a system of fasts and festivals in regular + series, and, as we know, they observed these even after they were + believers in Christ. Paul, who broke with the Law in so many + points, did not venture to dispense with its sacred cycle of + festivals. He hasted to Jerusalem to attend the feast of + Pentecost.<a id="noteref_282" name="noteref_282" href= + "#note_282"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">282</span></span></a> At + Ephesus, even, he observed it.<a id="noteref_283" name= + "noteref_283" href="#note_283"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">283</span></span></a> St. + Jerome assures us that Lent was instituted by the apostles.<a id= + "noteref_284" name="noteref_284" href="#note_284"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">284</span></span></a> The + Apostolic Constitutions order the observance of the Sabbath, the + Lord's-day, Pentecost, Christmas, Epiphany, the days of the + Apostles, that of St. Stephen, and the anniversaries of the + Martyrs.<a id="noteref_285" name="noteref_285" href= + "#note_285"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">285</span></span></a> + Indeed, the observance of the Lord's-day, instituted probably by + St. Paul, involves the principle which would include all other + sacred commemorations; for if one day was to be set apart as a + memorial of the resurrection, it is probable that others would be + observed in memory of the nativity, the passion, the ascension, + &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">As early as + there was any sort of ecclesiastical year observed, so early + would the <span class="tei tei-q">“Memorabilia”</span> of the + apostles be arranged as appropriate to these seasons. But such an + arrangement would not be chronological; therefore many took in + hand, as St. Luke tells us, to correct this, and he took special + care to give the succession of events as they occurred, not as + they were read, by obtaining information from the best sources + available.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is probable + that the <span class="tei tei-q">“Recollections”</span> of St. + Peter, written in disjointed notes by St. Mark, were in + circulation through many Churches before St. Mark composed + <span class="tei tei-pb" id="page188">[pg 188]</span><a name= + "Pg188" id="Pg188" class="tei tei-anchor"></a> his Gospel out of + them. From Antioch to Rome they were read at the celebration of + the divine mysteries; and some of them, found in the Churches of + Asia Minor, have been taken by St. Luke into his Gospel. Others + circulating in Palestine were in the hands of the + deutero-Matthew, and grafted into his compilation. But as St. + Luke, St. Mark, and the composer of the first Gospel, acted + independently, their chronological sequences differ. Their + Gospels are three kaleidoscopic groups of the same pieces.<a id= + "noteref_286" name="noteref_286" href="#note_286"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">286</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Had St. + Matthew any other part in the composition of the first Canonical + Gospel than contributing to it his <span class= + "tei tei-q">“Syntax of the Lord's Sayings”</span>? Of that we can + say nothing for certain. It is possible enough that many of the + <span class="tei tei-q">“doings”</span> of Jesus contained in the + Gospel may be memorabilia of St. Matthew, circulating in + <em class="tei tei-emph"><span style= + "font-style: italic">anecdota</span></em>.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A critical + examination of St. Matthew's Gospel reveals <em class= + "tei tei-emph"><span style="font-style: italic">four</span></em> + sources whence it was drawn, three threads of different texture + woven into one. These are:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. The + <span class="tei tei-q">“Memorabilia”</span> of St. Peter, used + afterwards by St. Mark. These the compiler of the first Gospel + attached mechanically to the rest of his material by such + formularies as <span class="tei tei-q">“in those days,”</span> + <span class="tei tei-q">“at that time,”</span> <span class= + "tei tei-q">“then,”</span> <span class="tei tei-q">“after + that,”</span> <span class="tei tei-q">“when he had said these + things.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. The + <span class="tei tei-q">“Logia of the Lord,”</span> composed by + St. Matthew.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. Another + series of sayings and doings, from which the following passages + were derived: iii. 7-10, 12, iv. 3-11, viii. 19-22, ix. 27, + 32-34, xi. 2-19. Some of these were afterwards used by St. + Luke.<a id="noteref_287" name="noteref_287" href= + "#note_287"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">287</span></span></a> + Were these by St. Matthew? It is possible.</p><span class= + "tei tei-pb" id="page189">[pg 189]</span><a name="Pg189" id= + "Pg189" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. To the + fourth category belong chapters i. and ii., iii. 3, xiv. 15, the + redaction of iv. 12, 13, 14, 15, v. 1, 2, 19, vii. 22, 23, viii. + 12, 17, x. 5, 6, xi. 2, xii. 17-21, xiii. 35-43, 49, 50, the + redaction of xiv. 13<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>, xiv. 28-31, xv. 24, xvii. + 24<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>-27, xix. 17<span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>, + 19<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>, 28, xx. 16, xxi. 2, 7, xxi. + 4, 5, xxiii. 10, 13, 15, 23, 25, 27, 29, 35, the redaction of + xxiv. 3, 20, 51<span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>, xxv. 30<span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>, + xxvi. 2, 15, 25, xxvii. 51-53, xxvii. 62-66, xxviii. + 1<span class="tei tei-hi"><span style= + "font-style: italic">a</span></span>, 2-4, 8, 9, 11-15.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Was this taken + from a collection of the recollections of St. Matthew, and the + series 3 from another set of Apostolic Memorabilia? That it is + not possible to decide.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Into the + reasons which have led to this separation of the component parts + 3, 4, the peculiarities of diction which serve to distinguish + them, we cannot enter here; it would draw us too far from the + main object of our inquiry.<a id="noteref_288" name="noteref_288" + href="#note_288"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">288</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The theory + that the Synoptical Gospels were composed of various disconnected + materials, variously united into consecutive biographies, was + accepted by Bishop Marsh, and it is the only theory which + relieves the theologian from the unsatisfactory obligation of + making <span class="tei tei-q">“harmonies”</span> of the Gospels. + If we adopt the received popular conception of the composition of + the Synoptical Gospels, we are driven to desperate shifts to fit + them together, to reconcile their discrepancies.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + difficulty, the impossibility, of effecting such a harmony of the + statements of the evangelists was felt <span class="tei tei-pb" + id="page190">[pg 190]</span><a name="Pg190" id="Pg190" class= + "tei tei-anchor"></a> by the early Christian writers. Origen says + that the attempt to reconcile them made him giddy. Among the + writings of Tatian was a Diatessaron or harmony of the Gospels. + Eusebius adventured on an explanation, <span class= + "tei tei-q">“of the discords of the Evangelists.”</span> St. + Ambrose exercised his pen on a concordance of St. Matthew with + St. Luke; St. Augustine wrote <span class="tei tei-q">“De + consensu Evangelistarum,”</span> and in his effort to force them + into agreement was driven to strange suppositions—as that when + our Lord went through Jericho there was a blind man by the + road-side leading into the city, and another by the road-side + leading out of it, and that both were healed under very similar + circumstances.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Apollinaris, + in the famous controversy about Easter, declared that it was + irreconcilable with the Law that Christ should have suffered on + the great feast-day, as related by St. Matthew, but that the + Gospels disagreed among themselves on the day upon which he + suffered.<a id="noteref_289" name="noteref_289" href= + "#note_289"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">289</span></span></a> The + great Gerson sought to remove the difficulties in a <span class= + "tei tei-q">“Concordance of the Evangelists,”</span> or + <span class="tei tei-q">“Monotessaron.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Such an + admission as that the Synoptical Gospels were composed in the + manner I have pointed out, in no way affects their incomparable + value. They exhibit to us as in a mirror what the apostles taught + and what their disciples believed. Faith does not depend on the + chronological sequence of events, but on the verity of those + events. <span class="tei tei-q">“See!”</span> exclaimed St. + Chrysostom, <span class="tei tei-q">“how through the + contradictions in the evangelical history in minor particulars, + the truth of the main facts transpires, and the trustworthiness + of the authors is made manifest!”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In everything, + both human and divine, there is an <span class="tei tei-pb" id= + "page191">[pg 191]</span><a name="Pg191" id="Pg191" class= + "tei tei-anchor"></a> union of infallibility in that which is of + supreme importance, and of fallibility in that which concerns not + salvation. The lenses through which the light of the world shone + to remote ages were human scribes liable to error. Θεῖα πάντα καὶ + ἀνθρώπινα πάντα, was the motto Tholuck inscribed on his copy of + the Sacred Oracles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Having + established the origin of the Gospel of St. Matthew, we are able + now to see our way to establishing that of the Gospel of the + Twelve, or Gospel of the Hebrews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">No doubt it + also was a mosaic made out of the same materials as the Gospel of + St. Matthew. There subsisted side by side in Palestine a + Greek-speaking and an Aramaic-speaking community of Christians, + the one composed of proselytes from among the Gentiles, the other + of converts from among the Jews. This Gentile Church in Palestine + was scarcely influenced by St. Paul; it was under the rule of St. + Peter, and therefore was more united to the Church at Jerusalem + in habits of thought, in religious customs, in reverence for the + Law, than the Churches of <span class="tei tei-q">“Asia”</span> + and Greece. There was no antagonism between them. There was, on + the contrary, close intercourse and mutual sympathy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Each + community, probably, had its own copies of Apostolic Memorabilia, + not identical, but similar. Some of the <span class= + "tei tei-q">“recollections”</span> were perhaps written only in + Aramaic, or only in Greek, so that the collection of one + community may have been more complete in some particulars than + the collection of the other. The necessity to consolidate these + Memorabilia into a consecutive narrative became obvious to both + communities, and each composed <span class="tei tei-q">“in + order”</span> the scraps of record of our Lord's sayings and + doings they possessed and read in their sacred mysteries. St. + Matthew's <span class="tei tei-q">“Logia of the Lord”</span> was + used in the compilation of the Hebrew Gospel; one of the + <span class="tei tei-pb" id="page192">[pg 192]</span><a name= + "Pg192" id="Pg192" class="tei tei-anchor"></a> translations of + it, which, according to Papias, were numerous, formed the basis + also of the Greek Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The material + used by both communities, the motive actuating both communities, + were the same; the results were consequently similar. That they + were not absolutely identical was the consequence of their having + been compiled independently.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the + resemblance was sufficient to make St. Jerome suppose the Hebrew + Gospel to be the same as the Greek first Gospel; nevertheless, + the differences were as great as has been pointed out in the + preceding pages.</p> + </div> + </div><span class="tei tei-pb" id="page193">[pg 193]</span><a name= + "Pg193" id="Pg193" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 4.00em; margin-bottom: 4.00em"> + <a name="toc29" id="toc29"></a> <a name="pdf30" id="pdf30"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">II. The Clementine + Gospel.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have now + considered all the fragments of the Gospel of the Hebrews that have + been preserved to us in the writings of Justin Martyr, Origen, + Jerome and Epiphanius.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But there is + another storehouse of texts and references to a Gospel regarded as + canonical at a very early date by the Nazarene or Ebionite Church. + This storehouse is that curious collection of the sayings and + doings of St. Peter, the Clementine Recognitions and Homilies.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the Gospel + used by the author or authors of the Clementines was that of the + Hebrews cannot be shown; but it is probable that it was so.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Clementines + were a production of the Judaizing party in the Primitive Church, + and it was this party which, we know, used the Gospel of the + Twelve, or of the Hebrews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The doctrine in + the Clementine Recognitions and Homilies bears close relations to + that of the Jewish Essenes. The sacrificial system of the Jewish + Church is rejected. It was not part of the revelation to Moses, but + a tradition of the elders.<a id="noteref_290" name="noteref_290" + href="#note_290"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">290</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Distinction in + meats is an essential element of religion. Through unclean meats + devils enter into men, and produce disease. To eat of unclean meats + places men in the power of evil spirits, who lead them to + <span class="tei tei-pb" id="page194">[pg 194]</span><a name= + "Pg194" id="Pg194" class="tei tei-anchor"></a> idolatry and all + kinds of wickedness. So long as men abstain from these, so long are + the devils powerless against them.<a id="noteref_291" name= + "noteref_291" href="#note_291"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">291</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The observance + of times is also insisted on—times at which the procreation of + children is lawful or unlawful; and disease and death result from + neglect of this distinction. <span class="tei tei-q">“In the + beginning of the world men lived long, and had no diseases. But + when through carelessness they neglected the observance of the + proper times ... they placed their children under innumerable + afflictions.”</span><a id="noteref_292" name="noteref_292" href= + "#note_292"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">292</span></span></a> It is + this doctrine that is apparently combated by St. Paul.<a id= + "noteref_293" name="noteref_293" href="#note_293"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">293</span></span></a> He + relaxes the restraints which Nazarene tradition imposed on marital + intercourse.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The rejection of + sacrifices obliged the Nazarene Church to discriminate between what + is true and false in the Scriptures; and, with the Essenes, they + professed liberty to judge the Scriptures and reject what opposed + their ideas. Thus they refused to acknowledge that <span class= + "tei tei-q">“Adam was a transgressor, Noah drunken, Abraham guilty + of having three wives, Jacob of cohabiting with two sisters, Moses + was a murderer,”</span> &c.<a id="noteref_294" name= + "noteref_294" href="#note_294"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">294</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The moral + teaching of the Clementines is of the most exalted nature. Chastity + is commended in a glowing, eloquent address of St. Peter.<a id= + "noteref_295" name="noteref_295" href="#note_295"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">295</span></span></a> + Poverty is elevated into an essential element of virtue. Property + is, in itself, an evil. <span class="tei tei-q">“To all of us + possessions are sins. The deprivation of these is the removal of + sins.”</span> <span class="tei tei-q">“To be saved, no one should + possess anything; but since many have possessions, or, in other + words, sins, God sends, in love, afflictions ... that those with + possessions, but yet having some measure of love to God, may, by + temporary inflictions, be saved from eternal + punishments.”</span><a id="noteref_296" name="noteref_296" href= + "#note_296"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">296</span></span></a></p><span class="tei tei-pb" + id="page195">[pg 195]</span><a name="Pg195" id="Pg195" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Those who have chosen the blessings of the future + kingdom have no right to regard the things here as their own, since + they belong to a foreign king (<span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + the prince of this world), with the exception only of water and + bread, and those things procured by the sweat of the brow, + necessary for the maintenance of life, and also one + garment.”</span><a id="noteref_297" name="noteref_297" href= + "#note_297"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">297</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus St. Peter + is represented as living on water, bread and olives, and having but + one cloak and tunic.<a id="noteref_298" name="noteref_298" href= + "#note_298"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">298</span></span></a> And + Hegesippus, as quoted by Eusebius, describes St. James, first + bishop of Jerusalem, as <span class="tei tei-q">“drinking neither + wine nor fermented liquors, and abstaining from animal food. A + razor never came upon his head, he never anointed himself with oil, + and never used a bath. He never wore woollen, but linen + garments.”</span><a id="noteref_299" name="noteref_299" href= + "#note_299"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">299</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Ebionites + looked upon Christ as the Messiah rather than as God incarnate. + They gave him the title of Son of God, and claimed for him the + highest honour, but hesitated to term him God. In their earnest + maintenance of the Unity of the Godhead against Gnosticism, they + shrank from appearing to divide the Godhead. Thus, in the + Clementines, St. Peter says, <span class="tei tei-q">“Our Lord + neither asserted that there were gods except the Creator of all, + nor did he proclaim himself to be God, but he pronounced him + blessed who called him the Son of that God who ordered the + universe.”</span><a id="noteref_300" name="noteref_300" href= + "#note_300"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">300</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Ebionitism + of the Clementines is controversial. It was placed face to face + with Gnosticism. Simon Magus, the representative of Gnosticism, as + St. Peter is the representative of orthodoxy, in the Recognitions + and Homilies, contends that the God of the Jews, the Demiurge, the + Creator of the world, is evil. He attempts to prove this by showing + that the world is full of pain <span class="tei tei-pb" id= + "page196">[pg 196]</span><a name="Pg196" id="Pg196" class= + "tei tei-anchor"></a> and misery. The imperfections of the world + are tokens of imperfection in the Creator. He takes the Old + Testament. He shows from texts that the God of the Jews is + represented as angry, jealous, repentant; that those whom He + favours are incestuous, adulterers, murderers.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This doctrine + St. Peter combats by showing that present evils are educative, + curative, disguised blessings; and by calling all those passages in + Scripture which attribute to God human passions, corruptions of the + sacred text in one of its many re-editions. <span class= + "tei tei-q">“God who created the world has not in reality such a + character as the Scriptures assign Him,”</span> says St. Peter; + <span class="tei tei-q">“for such a character is contrary to the + nature of God, and therefore manifestly is falsely attributed to + Him.”</span><a id="noteref_301" name="noteref_301" href= + "#note_301"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">301</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From this brief + sketch of the doctrines of the Ebionite Church from which the + Clementines emanated, it will be seen that its Gospel must have + resembled that of the Hebrews, or have been founded on it. The + <span class="tei tei-q">“Recollections of the Twelve”</span> + probably existed in several forms, some more complete than others, + some purposely corrupted. The Gospel of the Hebrews was in use in + the orthodox Nazarene Church. The Gospel used by the author of the + Clementines was in use in the same community. It is therefore + natural to conclude their substantial identity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But though + substantially the same, and both closely related to the Canonical + Gospel of St. Matthew, they were not completely identical; for the + Clementine Gospel diverged from the received text of St. Matthew + more widely than we are justified in concluding did that of the + Gospel of the Hebrews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That it was in + Greek and not in Hebrew is also probable. The converts to + Christianity mentioned in the Recognitions and Homilies are all + made from Heathenism, <span class="tei tei-pb" id="page197">[pg + 197]</span><a name="Pg197" id="Pg197" class="tei tei-anchor"></a> + and speak Greek. It is at Caesarea, Tripolis, Laodicaea, that the + churches are established which are spoken of in these + books,—churches filled, not with Jews, but with Gentile converts, + and therefore requiring a Gospel in Greek.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Clementine + Gospel was therefore probably a sister compilation to that of the + Hebrews and of St. Matthew. The Memorabilia of the Apostles had + circulated in Hebrew in the communities of pure Jews, in Greek in + those of Gentile proselytes. These Memorabilia were collected into + one book by the Hebrew Church, by the Nazarene proselytes, and by + the compiler of the Canonical Gospel of St. Matthew. This will + explain their similarity and their differences.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">From what has + been said of the Clementines, it will be seen that their value is + hardly to be over-estimated as a source of information on the + religious position of the Petrine Church. Hilgenfeld says: + <span class="tei tei-q">“There is scarcely any single writing which + is of such importance for the history of the earliest stage of + Christianity, and which has yielded such brilliant disclosures at + the hands of the most careful critics, with regard to the earliest + history of the Christian Church, as the writings ascribed to the + Roman Clement, the Recognitions and the Homilies.”</span><a id= + "noteref_302" name="noteref_302" href="#note_302"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">302</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">No conclusion + has been reached in regard to the author of the Clementines. It is + uncertain whether the Homilies and the Recognitions are from the + same hand. Unfortunately, the Greek of the Recognitions is lost. We + have only a Latin translation by Rufinus of Aquileia (d. 410), who + took liberties with his text, as he informs Bishop Gaudentius, to + whom he addressed his <span class="tei tei-pb" id="page198">[pg + 198]</span><a name="Pg198" id="Pg198" class="tei tei-anchor"></a> + preface. He found that the copies of the book he had differed from + one another in some particulars. Portions which he could not + understand he omitted. There is reason to suspect that he altered + such quotations as he found in it from the Gospel used by the + author, and brought them, perhaps unconsciously, into closer + conformity to the received text. In examining the Gospel employed + by the author of the Clementines, we must therefore trust chiefly + to those texts quoted in the Homilies.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Various opinions + exist as to the date of the Clementines. They have been attributed + to the first, second, third and fourth centuries. If we were to + base our arguments on the work as it stands, the date to be + assigned to it is the first half of the third century. A passage + from the Recognitions is quoted by Origen in his Commentary on + Genesis, written in A.D. 231; and mention is made in the work of + the extension of the Roman franchise to all nations under the + dominion of Rome, an event which took place in the reign of + Caracalla (A.D. 211). The Recognitions also contain an extract from + the work <span class="tei tei-hi"><span style= + "font-style: italic">De Fato</span></span>, ascribed to Bardesanes, + but which was really written by one of his scholars. But it has + been thought, not without great probability, that this passage did + not originally belong to the Recognitions, but was thrust into the + text about the middle of the third century.<a id="noteref_303" + name="noteref_303" href="#note_303"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">303</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I have already + pointed out the fact that the Church in the Clementines is never + called <span class="tei tei-q">“Christian;”</span> that the word is + never employed. It belonged to the community established by Paul, + and with it the Church of Peter had <span class="tei tei-pb" id= + "page199">[pg 199]</span><a name="Pg199" id="Pg199" class= + "tei tei-anchor"></a> no sympathy. To believe in the mission of + Christ is, in the Clementine Homilies, to become a Jew. The convert + from Gentiledom by passing into the Church passes under the Law, + becomes, as we are told, a Jew. But the convert is made subject not + to the Law as corrupted by the traditions of the elders, but to the + original Law as re-proclaimed by Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The author of + the Recognitions twice makes St. Peter say that the only difference + existing between him and the Jews is in the manner in which they + view Christ. To the apostles he is the Messiah come in humility, to + come again in glory. But the Jews deny that the Messiah was to have + two manifestations, and therefore reject Christ.<a id="noteref_304" + name="noteref_304" href="#note_304"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">304</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Although we + cannot rely on the exact words of the quotations from the Gospel in + the <span class="tei tei-q">“Recognitions,”</span> there are + references to the history of our Lord which give indications of + narratives contained in the Gospel used by the pseudo-Clement, + therefore by the Ebionite Christians whose views he represents. We + will go through all such passages in the order in which they occur + in the <span class="tei tei-q">“Recognitions.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The first + allusion to a text parallel to one in the Canonical Gospels is + this: <span class="tei tei-q">“Not only did they not believe, but + they added blasphemy to unbelief, saying he was a gluttonous man + and slave of his belly, and that he was influenced by a + demon.”</span><a id="noteref_305" name="noteref_305" href= + "#note_305"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">305</span></span></a> The + parallel passage is in St. Matthew xi. 18, 19. It is curious to + notice that in the Recognitions the order is inverted. In St. + Matthew, <span class="tei tei-q">“they say, He hath a devil.... + They say, Behold a man gluttonous, and a wine-bibber;”</span> and + that the term <span class="tei tei-q">“wine-bibber”</span> is + changed into <span class="tei tei-q">“slave of his belly.”</span> + Probably therefore in this instance the author of the <span class= + "tei tei-pb" id="page200">[pg 200]</span><a name="Pg200" id="Pg200" + class="tei tei-anchor"></a> Clementines borrowed from a different + text from St. Matthew.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the very next + chapter the Recognitions approaches St. Matthew closer than the + lost Gospel. For in the account of the crucifixion it is said that + <span class="tei tei-q">“the veil of the Temple was rent,”</span> + whereas the Gospel of the Hebrews stated that the lintel of the + Temple had fallen. But here I suspect we have the hand of Rufinus + the translator. We can understand how, finding in the text an + inaccuracy of quotation, as he supposed, he altered it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The next passage + relates to the resurrection. <span class="tei tei-q">“For some of + them, watching the place with all care, when they could not prevent + his rising again, <span class="tei tei-hi"><span style= + "font-style: italic">said that he was a magician</span></span>; + others pretended that he was stolen away.”</span><a id= + "noteref_306" name="noteref_306" href="#note_306"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">306</span></span></a> The + Canonical Gospels say nothing about this difference of opinion + among the Jews, but St. Matthew states that it was commonly + reported among them that his disciples had stolen his body away. + Not a word about any suspicion that he had exercised witchcraft, a + charge which we know from Celsus was brought against Christ + later.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The next passage + is especially curious. It relates to the unction of Christ. + <span class="tei tei-q">“He was the Son of God, and the beginning + of all things; he became man; <span class="tei tei-hi"><span style= + "font-style: italic">him God anointed with oil that was taken from + the wood of the Tree of Life</span></span>; and from this anointing + he is called Christ.”</span><a id="noteref_307" name="noteref_307" + href="#note_307"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">307</span></span></a> Then + St. Peter goes on to argue: <span class="tei tei-q">“In the present + life, Aaron, the first high-priest, was anointed with a composition + of chrism, which was made after the pattern of that spiritual + ointment of which we have spoken before.... But if any one else was + anointed with the same ointment, as deriving virtue from it, he + became either king, or prophet, or priest. If, then, this temporal + grace, compounded by men, had such efficacy, <span class= + "tei tei-hi"><span style="font-style: italic">consider</span> + <span class="tei tei-pb" id="page201">[pg 201]</span><a name= + "Pg201" id="Pg201" class="tei tei-anchor"></a><span style= + "font-style: italic">how potent was that ointment extracted by God + from a branch of the Tree of Life</span></span>, when that which + was made by men could confer so excellent dignities among + men.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Here we have + trace of an apparent myth relating to the unction of Jesus at his + baptism. Was there any passage to this effect in the Hebrew Gospel + translated by St. Jerome? It is hard to believe it. Had there been, + we might have expected him to allude to it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But that there + was some unction of Christ mentioned in the early Gospels, I think + is probable. If there were not, how did Jesus, so early, obtain the + name of Christ, the Anointed One? That name was given to him before + his divinity was wholly believed in, and when he was regarded only + as the Messiah—nay, even before the apostles and disciples had + begun to see in him anything higher than a teacher sent from God, a + Rabbi founding a new school. It is more natural to suppose that the + surname of the Anointed One was given to him because of some event + in his life with which they were acquainted, than because they + applied to him prophecies at a time when certainly they had no idea + that such prophecies were spoken of him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If some + anointing did really accompany the baptism, then one can understand + the importance attached to the baptism by the Elkesaites and other + Gnostic sects; and how they had some ground for their doctrine that + Jesus became the Christ only on his baptism. It is remarkable that, + according to St. John's Gospel, it is directly after the baptism + that Andrew tells his brother Simon, <span class="tei tei-q">“We + have found the Messias, which is ... the Anointed.”</span><a id= + "noteref_308" name="noteref_308" href="#note_308"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">308</span></span></a> Twice + in the Acts is Jesus spoken of as the Anointed: <span class= + "tei tei-q">“Thy holy child Jesus, whom Thou hast + anointed.”</span><a id="noteref_309" name="noteref_309" href= + "#note_309"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">309</span></span></a> The + second occasion is remarkable, for it again apparently associates + the anointing with the baptism. <span class="tei tei-pb" id= + "page202">[pg 202]</span><a name="Pg202" id="Pg202" class= + "tei tei-anchor"></a> St. Peter <span class="tei tei-q">“opened his + mouth and said ... The word which God sent unto the children of + Israel ... that word ye know, which was published throughout all + Judaea, and began from Galilee after the baptism which John + preached; how God anointed Jesus of Nazareth with the Holy Ghost + and with power.”</span><a id="noteref_310" name="noteref_310" href= + "#note_310"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">310</span></span></a> I do + not say that such an anointing did take place, but that it is + probable it did. When Gnosticism fixed on this anointing as the + communication to Christ of his divine mission and Messiahship, then + mention of it was cut out of the Gospels in possession of the + Church, and consequently the Canonical Gospels are without it to + this day. But the Christian ceremonial of baptism, which was + founded on what took place at the baptism of the Lord, maintained + this unction as part of the sacrament, in the Eastern Church never + to be dissociated from the actual baptism, but in the Western + Church to be separated from it and elevated into a separate + sacrament—Confirmation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But if in the + original Hebrew Gospel there was mention of the anointing of Jesus + at or after his baptism, as I contend is probable, this mention did + not include an account of the oil being expressed from the branch + of the Tree of Life; that is a later addition, in full agreement + with the fantastic ideas which were gradually permeating and + colouring Judaic Christianity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">After the + baptism, <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Jesus put + out</span></span>, by the grace of baptism, <span class= + "tei tei-hi"><span style="font-style: italic">that fire which the + priest kindled for sins</span></span>; for, from the time when he + appeared, the chrism has ceased, by which the priesthood or the + prophetic or the kingly office was conferred.”</span><a id= + "noteref_311" name="noteref_311" href="#note_311"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">311</span></span></a> The + Homilies are more explicit: <span class="tei tei-q">“He put out the + fire on the altars.”</span><a id="noteref_312" name="noteref_312" + href="#note_312"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">312</span></span></a> There + was therefore in the Gospel used by the author of the <span class= + "tei tei-pb" id="page203">[pg 203]</span><a name="Pg203" id="Pg203" + class="tei tei-anchor"></a> Clementines an account of our Lord, + after his anointing, entering into the Temple and extinguishing the + altar fires.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In St. John's + Gospel, on which we may rely for the chronological sequence of + events with more confidence than we can on the Synoptical Gospels, + the casting of the money-changers out of the Temple took place not + long after the baptism. In St. Matthew's account it took place at + the close of the ministry, in the week of the Passion. That this + exhibition of his authority marked the opening of his three years' + ministry rather than the close is most probable, and then it was, + no doubt, that he extinguished the fires on the altar, according to + the Gospel used by the author of the Clementines. Whether this + incident occurred in the Gospel of the Hebrews it is not possible + to say.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We are told that + <span class="tei tei-q">“James and John, the sons of Zebedee, had a + command ... not to enter into their cities (<span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + the cities of the Samaritans), nor to bring the word of preaching + to them.”</span><a id="noteref_313" name="noteref_313" href= + "#note_313"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">313</span></span></a> + <span class="tei tei-q">“And when our Master sent us forth to + preach, he commanded us, But into whatsoever city or house we + should enter, we should say, Peace be to this house. And if, said + he, a son of peace be there, your peace shall come upon him; but if + there be not, your peace shall return unto you. Also, that going + from house to city, we should shake off upon them the very dust + which adhered to our feet. But it shall be more tolerable for the + land of Sodom and Gomorrha in the day of judgment than for that + city or house.”</span><a id="noteref_314" name="noteref_314" href= + "#note_314"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">314</span></span></a> The + Gospel of the Clementines, it is plain, contained an account of the + sending forth of the apostles almost identical with that in St. + Matthew, x.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“And ... Jesus himself declared that John was + <span class="tei tei-pb" id="page204">[pg 204]</span><a name= + "Pg204" id="Pg204" class="tei tei-anchor"></a> greater than all men + and all the prophets.”</span><a id="noteref_315" name="noteref_315" + href="#note_315"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">315</span></span></a> The + corresponding passage is in St. Matthew.<a id="noteref_316" name= + "noteref_316" href="#note_316"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">316</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Beatitudes, + or some of them, were in it. <span class="tei tei-q">“He said, + <span class="tei tei-hi"><span style="font-style: italic">Blessed + are the poor</span></span>; and promised earthly rewards; and + promised that those who maintain righteousness shall be satisfied + with meat and drink.”</span><a id="noteref_317" name="noteref_317" + href="#note_317"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">317</span></span></a> + <span class="tei tei-q">“Our Master, inviting his disciples to + patience, impressed on them the blessing of peace, which was to be + preserved with the labour of patience.... He charges (the + believers) to have peace among themselves, and says to them, + <span class="tei tei-hi"><span style="font-style: italic">Blessed + are the peacemakers, for they shall be called the very sons of + God</span></span>.”</span><a id="noteref_318" name="noteref_318" + href="#note_318"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">318</span></span></a> + <span class="tei tei-q">“The Father, whom only those can see who + are pure in heart.”</span><a id="noteref_319" name="noteref_319" + href="#note_319"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">319</span></span></a> Again + strong similarity with slight difference. <span class= + "tei tei-q">“He said, <span class="tei tei-hi"><span style= + "font-style: italic">I am not come to send peace on earth, but a + sword; and henceforth you shall see father separated from son, son + from father, husband from wife, and wife from husband, mother from + daughter, and daughter from mother, brother from brother, + father-in-law from daughter-in-law, friend from + friend</span></span>.”</span><a id="noteref_320" name="noteref_320" + href="#note_320"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">320</span></span></a> This + is fuller than the corresponding passage in St. Matthew.<a id= + "noteref_321" name="noteref_321" href="#note_321"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">321</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">It is enough for the disciple to be as his + master.</span></span>”</span><a id="noteref_322" name="noteref_322" + href="#note_322"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">322</span></span></a> + <span class="tei tei-q">“He mourned over those who lived in riches + and luxury, and bestowed nothing upon the poor; showing that they + must render an account, because they did not pity their neighbours, + even when they were in poverty, whom they ought to love as + themselves.”</span><a id="noteref_323" name="noteref_323" href= + "#note_323"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">323</span></span></a> + <span class="tei tei-q">“In like manner he charged the Scribes and + Pharisees during the last period of his teaching ... with hiding + the key of knowledge which they had handed down to them from Moses, + by which the gate of the heavenly kingdom might be <span class= + "tei tei-pb" id="page205">[pg 205]</span><a name="Pg205" id="Pg205" + class="tei tei-anchor"></a> opened.”</span><a id="noteref_324" + name="noteref_324" href="#note_324"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">324</span></span></a> The + key of knowledge occurs only in St. Luke's Gospel. Had the author + of the Clementines any knowledge of that Gospel? I do not think so, + or we should find other quotations from St. Luke. St. Matthew says, + <span class="tei tei-q">“Woe unto you, Scribes and Pharisees, + hypocrites! for ye shut up (κλείετε) the kingdom of + heaven.”</span><a id="noteref_325" name="noteref_325" href= + "#note_325"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">325</span></span></a> St. + Luke says, <span class="tei tei-q">“Ye have taken away the key (τὴν + κλεῖδα) of knowledge.”</span><a id="noteref_326" name="noteref_326" + href="#note_326"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">326</span></span></a> The + author of the Clementines says, <span class="tei tei-q">“Ye have + hidden the key,”</span> not <span class="tei tei-q">“taken + away.”</span> I do not think, when the expression in St. Matthew + suggests the <span class="tei tei-q">“key,”</span> that we need + suppose that the author of the Recognitions quoted from St. Luke; + rather, I presume, from his own Gospel, which in this passage + resembled the words in St. Luke rather than those in St. Matthew, + without, however, being exactly the same.<a id="noteref_327" name= + "noteref_327" href="#note_327"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">327</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Every kingdom divided against itself shall not + stand.</span></span>”</span><a id="noteref_328" name="noteref_328" + href="#note_328"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">328</span></span></a> + <span class="tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Seek ye first the kingdom of God and his + righteousness, and all these things shall be added to + you.</span></span>”</span><a id="noteref_329" name="noteref_329" + href="#note_329"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">329</span></span></a> The + writer knew, in the same terms as St. Matthew, our Lord's sayings: + <span class="tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Give not that which is holy to dogs, neither + cast your pearls before swine.</span></span>”</span><a id= + "noteref_330" name="noteref_330" href="#note_330"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">330</span></span></a> + <span class="tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Whosoever shall look upon a woman to lust + after her, hath committed adultery with her in his heart.... If thy + right eye offend thee, pluck it out, and cast it from thee; for it + is profitable for thee that one of thy members perish, rather than + thy whole body be cast into hell-fire.</span></span>”</span><a id= + "noteref_331" name="noteref_331" href="#note_331"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">331</span></span></a></p><span class="tei tei-pb" + id="page206">[pg 206]</span><a name="Pg206" id="Pg206" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The woes + denounced on the Scribes and Pharisees,<a id="noteref_332" name= + "noteref_332" href="#note_332"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">332</span></span></a> and + the saying that the Queen of the South should <span class= + "tei tei-q">“rise in judgment against this + generation,”</span><a id="noteref_333" name="noteref_333" href= + "#note_333"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">333</span></span></a> are + given in the Recognitions as in St. Matthew, as also that + <span class="tei tei-q">“the harvest is plenteous,”</span><a id= + "noteref_334" name="noteref_334" href="#note_334"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">334</span></span></a> + <span class="tei tei-q">“that no man can serve two + masters,”</span><a id="noteref_335" name="noteref_335" href= + "#note_335"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">335</span></span></a> and + the saying on the power of faith to move mountains.<a id= + "noteref_336" name="noteref_336" href="#note_336"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">336</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have the + parables of the goodly pearl,<a id="noteref_337" name="noteref_337" + href="#note_337"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">337</span></span></a> of + the marriage supper,<a id="noteref_338" name="noteref_338" href= + "#note_338"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">338</span></span></a> and + of the tares,<a id="noteref_339" name="noteref_339" href= + "#note_339"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">339</span></span></a> but + also that of the sower,<a id="noteref_340" name="noteref_340" href= + "#note_340"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">340</span></span></a> which + does not occur in St. Matthew, but in St. Luke. This therefore was + found in the Gospel used by the author of the Recognitions. There + are two other apparent quotations from St. Luke: <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">I have come to send fire on the earth, and how + I wish that it were kindled</span></span>”</span>;<a id= + "noteref_341" name="noteref_341" href="#note_341"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">341</span></span></a> and + the story of the rich fool.<a id="noteref_342" name="noteref_342" + href="#note_342"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">342</span></span></a> The + first, however, is differently expressed from St. Luke. There are + just two more equally questionable quotations: <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Be ye merciful, as also your heavenly Father + is merciful, who makes his sun to rise upon the good and the evil, + and rains upon the just and the unjust.</span></span>”</span><a id= + "noteref_343" name="noteref_343" href="#note_343"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">343</span></span></a> We + have the Greek in one of the Homilies.<a id="noteref_344" name= + "noteref_344" href="#note_344"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">344</span></span></a> In + St. Luke it runs, <span class="tei tei-q">“Be ye therefore + merciful, as your Father also is merciful.”</span><a id= + "noteref_345" name="noteref_345" href="#note_345"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">345</span></span></a> In + St. Matthew, <span class="tei tei-q">“Love your enemies, bless them + that curse you, do good to them that hate you, and pray for them + that despitefully use you, and persecute you; that ye may be the + children of your Father which is in heaven: for he maketh his sun + to rise on the evil and on the good, and <span class="tei tei-pb" + id="page207">[pg 207]</span><a name="Pg207" id="Pg207" class= + "tei tei-anchor"></a> sendeth rain on the just and on the + unjust.”</span><a id="noteref_346" name="noteref_346" href= + "#note_346"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">346</span></span></a> Is it + not clear that either the pseudo-Clement condensed the direction, + <span class="tei tei-q">“Love your enemies, bless them that curse + you, do good to them that hate you, and pray for them that + despitefully use you, and persecute you,”</span> into the brief + maxim, <span class="tei tei-q">“Be ye good and merciful,”</span>—or + that, and this is more probable, there were concurrent traditional + accounts of our Lord's saying, and that St. Matthew, St. Luke, and + the writer of the Gospel used by the pseudo-Clement, made use of + independent texts in their compilations?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The next passage + is a saying of our Lord on the cross, which is given in the + Recognitions: <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Father, forgive them + their sin, for they know not what they + do.</span></span>”</span><a id="noteref_347" name="noteref_347" + href="#note_347"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">347</span></span></a> In + the Homilies we have the original Greek: <span class= + "tei tei-q">“Father, forgive them their sins, for they know not + what they do.”</span><a id="noteref_348" name="noteref_348" href= + "#note_348"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">348</span></span></a> + Rufinus has unconsciously altered the text in translating it by + making <span class="tei tei-q">“sins”</span> singular instead of + plural.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is not + necessary to note the insignificant difference of the word ἅ in the + Homily and the word τί in the Gospel. But who cannot see that the + addition of the words, <span class="tei tei-q">“their sins,”</span> + completely changes the thought of the Saviour? Jesus prays God to + forgive the Jews the crime they commit in crucifying him, and not + to pardon all the sins of their lives that they have committed. The + addition of these two words not merely modify the thought; they + represent another of an inferior order. They would not have been + introduced into the text if the author of the Gospel used by the + pseudo-Clement had had the Gospel of St. Luke before him. These + words were certainly not derived from St. Luke; they are due + <span class="tei tei-pb" id="page208">[pg 208]</span><a name= + "Pg208" id="Pg208" class="tei tei-anchor"></a> to a separate + recollection or tradition of the sayings of the Saviour on the + cross. Those sayings we may well believe were cherished in the + memory of the early disciples. Tradition always modifies, weakens, + renders commonplace the noblest thoughts and most striking sayings, + and colours the most original with a tint of triviality.<a id= + "noteref_349" name="noteref_349" href="#note_349"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">349</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We find in both + the Recollections and Homilies a passage which has been thought to + be a quotation from St. John: <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Verily I say unto + you, That unless a man is born again of water, he shall not enter + into the kingdom of heaven.</span></span>”</span><a id= + "noteref_350" name="noteref_350" href="#note_350"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">350</span></span></a> Here, + again, the hand of Rufinus is to be traced. The same quotation is + made in the Homilies, and it stands there thus: <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Verily I say unto you, Unless ye be born again + of the water of life</span></span> (or <span class= + "tei tei-hi"><span style="font-style: italic">the living + water</span></span>) <span class="tei tei-hi"><span style= + "font-style: italic">in the name of the Father, and of the Son, and + of the Holy Ghost, ye cannot enter into the kingdom of + heaven.</span></span>”</span><a id="noteref_351" name="noteref_351" + href="#note_351"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">351</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the + narrative of the interview with Nicodemus was in the Gospel of the + Hebrews, we learned from Justin Martyr quoting it. We will place + the parallel passages opposite each other:</p><a name="Pg209" id= + "Pg209" class="tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Gospel of + the Hebrews.</span></span></td> + + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Gospel of + St. John.</span></span></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Justin + Martyr</span></span>, 1 Apol. 61.</td> + + <td class="tei tei-cell">c. iii. 3, 5.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Christ said, Except ye be born again, ye + cannot enter into the kingdom of + heaven.</span></span>”</span></td> + + <td class="tei tei-cell"><span class="tei tei-q">“3. Jesus + answered and said unto him, Verily, verily, I say unto thee, + Except a man be born again, he cannot see the kingdom of + God.”</span></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Pseudo-Clement</span></span>, + Hom. xi. 26.</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">And Christ said (with an + oath),</span><a id="noteref_352" name="noteref_352" href= + "#note_352"><span class="tei tei-noteref"><span style= + "font-size: 60%; font-style: italic; vertical-align: super">352</span></span></a> + <span style="font-style: italic">Verily I say unto you, + Unless ye are born again of the water of life (in the name of + the Father, and of the Son, and of the Holy Ghost), ye cannot + enter into the kingdom of Heaven.</span></span>”</span></td> + + <td class="tei tei-cell"><span class="tei tei-q">“5. Jesus + answered, Verily, verily, I say unto thee, Except a man be + born of water and spirit, he cannot enter into the kingdom of + God.”</span></td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The fragment in + the Homilies clearly belongs to the same narrative as the fragment + in Justin's Apology. Both are addressed in the second person + plural, <span class="tei tei-q">“Except ye be born again;”</span> + in the Gospel of St. John the first is, <span class= + "tei tei-q">“Except a man be born again;”</span> the second, + <span class="tei tei-q">“Except a man be born of water and + spirit;”</span> both in the third person singular. The form of the + first answer in Justin differs from that in St. John: <span class= + "tei tei-q">“he cannot enter the kingdom,”</span> <span class= + "tei tei-q">“he cannot see the kingdom.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That these are + independent accounts I can hardly doubt. The words, <span class= + "tei tei-q">“in the name of the Father, and of the Son, and of the + Holy Ghost,”</span> are an obvious interpolation, perhaps a late + one, in the text of the Homilies; for Rufinus would hardly have + omitted to translate this, though he did allow himself to make + short verbal alterations.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is another + apparent quotation from St. John in the fifth book of the + Recognitions: <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Every one is made the + servant of him to whom he yields + subjection.</span></span>”</span><a id="noteref_353" name= + "noteref_353" href="#note_353"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">353</span></span></a> But + here again the quotation is very questionable. St. John's version + of our Lord's saying is, <span class="tei tei-q">“Whosoever + committeth sin is the servant of sin.”</span> St. Paul is much + nearer: <span class="tei tei-pb" id="page210">[pg + 210]</span><a name="Pg210" id="Pg210" class="tei tei-anchor"></a> + <span class="tei tei-q">“Know ye not, that to whom ye yield + yourselves servants to obey, his servants ye are to whom ye obey; + whether of sin unto death, or of obedience unto + righteousness?”</span><a id="noteref_354" name="noteref_354" href= + "#note_354"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">354</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The quotation in + the Recognitions is not from St. Paul, for the author expressly + declares it is a saying of our Lord. St. Paul could not have had + St. John's Gospel under his eye when he wrote, for that Gospel was + not composed till long after he wrote the Epistle to the Romans. He + gives no hint that he is quoting a saying of our Lord traditionally + known to the Roman Christians. He apparently makes appeal to their + experience when he says, <span class="tei tei-q">“Know ye + not.”</span> Yet this fragment of an ancient lost Gospel in the + Clementine Recognitions gives another colour to his words; they may + be paraphrased, <span class="tei tei-q">“Know ye not that saying of + Christ, To whom ye yield yourselves servants to obey, his servants + ye are?”</span> It appears, therefore, that this is an earlier + recorded reminiscence of our Lord's saying than that of St. + John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is one, + and only one, apparent quotation from St. Paul in the Recognitions: + <span class="tei tei-q">“In God's estimation, he is not a Jew who + is a Jew among men, nor is he a Gentile that is called a Gentile, + but he who, believing in God, fulfils his law and does his will, + though he be not circumcised.”</span><a id="noteref_355" name= + "noteref_355" href="#note_355"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">355</span></span></a> St. + Paul's words are: <span class="tei tei-q">“He is not a Jew which is + one outwardly; neither is that circumcision which is outward in the + flesh; but he is a Jew which is one inwardly; and circumcision is + that of the heart, in the spirit, and not in the + letter.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is no + doubt a resemblance between these passages. But it is probable that + the resemblance is due solely to community of thought in the minds + of both <span class="tei tei-pb" id="page211">[pg + 211]</span><a name="Pg211" id="Pg211" class="tei tei-anchor"></a> + writers. It would be extraordinary if this were a quotation, for + the author of the Recognitions nowhere quotes from any Epistle, not + even from those of St. Peter; and that he, an Ebionite, should + quote St. Paul, whose Epistles the Ebionites rejected, is scarcely + credible.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Recognitions + mention the temptation: <span class="tei tei-q">“The prince of + wickedness ... presumed that he should be worshipped by him by whom + he knew that he was to be destroyed. Therefore our Lord, confirming + the worship of one God, answered him, It is written, Thou shalt + worship the Lord thy God, and Him only shalt thou serve. And he, + terrified by this answer, and fearing lest the true religion of the + one and true God should be restored, hastened straightway to send + forth into this world false prophets and false apostles and false + teachers, who should speak, indeed, in the name of Christ, but + should accomplish the will of the demon.”</span><a id="noteref_356" + name="noteref_356" href="#note_356"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">356</span></span></a> Here + we have Christ indicated as the one who was to restore that true + worship of God which Moses had instituted, but which the Ebionites, + with their Essene ancestors, asserted had been defaced and + corrupted by false traditions. And in opposition to this, the devil + sends out false apostles, false teachers, to undo this work, + calling themselves, however, apostles of Christ. There can be + little doubt who is meant. The reference is to St. Paul, Silas, and + those who accepted his views, in opposition to those of St. James + and St. Peter.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Homily xii. + is a citation which seems to indicate the use of the third + Canonical Gospel. At first sight it appears to be a combination of + a passage of St. Matthew and a parallel passage of St. Luke. It is + preceded in the Homily by a phrase not found in the Canonical + Gospels, but which is given, together with what follows, + <span class="tei tei-pb" id="page212">[pg 212]</span><a name= + "Pg212" id="Pg212" class="tei tei-anchor"></a> as a declaration of + the Saviour. The three passages are placed side by side for + comparison:</p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="3"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Homily</span></span> + xii. 19.</td> + + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Matt.</span></span> + xviii. 7.</td> + + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Luke</span></span> + xvii. 1.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">It must be that good things come, and + happy is he by whom they come. In like manner it must be that + evil things come, but woe to him by whom they + come.</span></span>”</span><a id="noteref_357" name= + "noteref_357" href="#note_357"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">357</span></span></a></td> + + <td class="tei tei-cell"><span class="tei tei-q">“It must + needs be that offences come; but woe to that man by whom the + offence cometh.”</span></td> + + <td class="tei tei-cell"><span class="tei tei-q">“It is + impossible but that offences will come; but woe to him + through whom they come.”</span></td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The passage in + the Homily is more complete than those in St. Matthew and St. Luke. + The two Canonical Evangelists made use of imperfect fragments + destitute of one member of the sentence. One cannot but wish to + believe that our Lord pronounced a benediction on those who did + good in their generation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“There is amongst us,”</span> says St. Peter in his + second Homily, <span class="tei tei-q">“one Justa, a + Syro-Phoenician, a Canaanite by race, whose daughter was oppressed + with a grievous disease. And she came to our Lord, crying out and + entreating that he would heal her daughter. But he, being asked by + us also, said, <span class="tei tei-q">‘<span class= + "tei tei-hi"><span style="font-style: italic">It is not lawful to + heal the Gentiles, who are like unto dogs on account of their using + various meats and practices, while the table in the kingdom has + been given to the sons of Israel.</span></span>’</span> But she, + hearing this, and begging to partake as a dog of the crumbs that + fall from this table, having changed what she was (<span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + having given up the use of forbidden food), by living like the sons + of the kingdom, obtained healing for her <span class="tei tei-pb" + id="page213">[pg 213]</span><a name="Pg213" id="Pg213" class= + "tei tei-anchor"></a> daughter as she asked. For she being a + Gentile, and remaining in the same course of life, he would not + have healed her had she persisted to live as do the Gentiles, on + account of its not being lawful to heal a Gentile.”</span><a id= + "noteref_358" name="noteref_358" href="#note_358"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">358</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the + Ebionites perverted the words of our Lord to make them support + their tenets on distinction of meats is obvious.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + Clementine Homilies we have thrice repeated a saying of our Lord + which we know of from St. Jerome and St. Clement of Alexandria, who + speak of it as undoubtedly a genuine saying of Christ, <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Be ye good + money-changers</span></span>.”</span><a id="noteref_359" name= + "noteref_359" href="#note_359"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">359</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This text is + used by the author of the Clementines to prove the necessity of + distinguishing between the gold and the dross in Holy Scripture. + And to this he adds the quotation, <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Ye do therefore err, not knowing the true + things of the Scriptures; and for this reason ye are ignorant also + of the power of God</span></span>.”</span><a id="noteref_360" name= + "noteref_360" href="#note_360"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">360</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The following + are some more fragments from the Clementine Homilies:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">He said, I am he of whom Moses prophesied, + saying, A prophet shall the Lord your God raise unto you of your + brethren, like unto me: him hear ye in all things; and whosoever + will not hear the prophet shall die.</span></span>”</span><a id= + "noteref_361" name="noteref_361" href="#note_361"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">361</span></span></a> This + saying of Moses is quoted by both St. Peter and St. Stephen in + their addresses, as recorded in the Acts. It is probable, + therefore, that our Lord had claimed this prophecy to have been + spoken of him. But St. Luke had never heard that he had done so, as + he makes no allusion to it in his Gospel or in the speeches he puts + in the mouths of Peter and Stephen in the Acts.</p><span class= + "tei tei-pb" id="page214">[pg 214]</span><a name="Pg214" id="Pg214" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">It is thine, O man, said he, to prove my + words, as silver and money are proved by the + exchangers.</span></span>”</span><a id="noteref_362" name= + "noteref_362" href="#note_362"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">362</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Give none occasion to the evil + one.</span></span>”</span><a id="noteref_363" name="noteref_363" + href="#note_363"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">363</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Twice repeated + we have the text, <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">Thou shalt fear the + Lord thy God, and him only shalt thou + serve</span></span>.”</span><a id="noteref_364" name="noteref_364" + href="#note_364"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">364</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In St. Matthew's + Gospel (iv. 10) it runs, <span class="tei tei-q">“Thou shalt + worship the Lord thy God, and him only shalt thou + serve.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + Clementines: <span class="tei tei-q">“He alleged that it was right + to present to him who strikes you on one cheek the other also, and + to give to him who takes away your cloak your <em class= + "tei tei-emph"><span style="font-style: italic">hood</span></em> + also, and to go two miles with him who compels you to go + one.”</span><a id="noteref_365" name="noteref_365" href= + "#note_365"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">365</span></span></a> This + differs from the account in St. Matthew, by using for the word + χιτῶνα, <span class="tei tei-q">“tunic,”</span> of the Canonical + Gospel, the word μαφόριον, <span class= + "tei tei-q">“hood.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There are other + passages identical with, or almost identical with, the received + text in St. Matthew's Gospel, which it is not necessary to enter + upon separately.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">They are: Matt. + v. 3, 8, 17, 18, 34, 35, 37, 39, 40, 41, vi. 8, 13, vii. 7, 9, 10, + 11, 13, 14, 21, viii. 11, 24, 25, 26, 27, 28, 29, 30, 31, ix. 13, + x. 28, 34, xi. 25, 27, 28, xii. 7, 26, 34, 42, xiii. 17, 39, xv. + 13, xvi. 13, 18, xix. 8, 17, xxii. 2, 32, xxiii. 25, xxiv. 45, 46, + 47, 48, 49, 50, xxv. 41. In all, some fifty-five verses, almost and + often quite the same as in St. Matthew's Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">There is just + one text supposed to be taken from St. Mark's Gospel, four from St. + Luke's, and two from St. John's. But I do not think we are + justified in concluding that these quotations are taken from the + three last-named Canonical Gospels. That they are not taken + <span class="tei tei-pb" id="page215">[pg 215]</span><a name= + "Pg215" id="Pg215" class="tei tei-anchor"></a> from St. Luke we may + be almost certain, for that Gospel was not received by the + Judaizing Christians. When we examine the passages, the probability + of their being quotations from the Canonical Gospels + disappears.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We find, + <span class="tei tei-q">“He, the true Prophet, said, <span class= + "tei tei-hi"><span style="font-style: italic">I am the gate of + life; he that entereth through me entereth into + life</span></span>.”</span><a id="noteref_366" name="noteref_366" + href="#note_366"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">366</span></span></a> The + words in St. John's Gospel are, <span class="tei tei-q">“I am the + door: by me if any man enter in, he shall be saved.”</span><a id= + "noteref_367" name="noteref_367" href="#note_367"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">367</span></span></a> The + idea is the same, but the mode of expression is different.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“Again he said, <span class="tei tei-hi"><span style= + "font-style: italic">My sheep hear my + voice</span></span>.”</span><a id="noteref_368" name="noteref_368" + href="#note_368"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">368</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The quotation + from St. Mark is too brief for us to be able to form any + well-founded opinion upon it. It is this: <span class= + "tei tei-q">“But to those who were misled to imagine many gods, as + the Scriptures say, he said, <span class="tei tei-hi"><span style= + "font-style: italic">Hear, O Israel; the Lord your God is one + Lord</span></span>.”</span><a id="noteref_369" name="noteref_369" + href="#note_369"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">369</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">No prejudice + would exist among the Ebionites against the Gospel of St. Mark, but + the Christology of the Johannine Gospel, its doctrine of the Logos, + would not accord with their low views of Christ. The Ebionites who + denied the Godhead of Jesus could hardly acknowledge as canonical a + Gospel which contained the words, <span class="tei tei-q">“And the + Word was with God, and the Word was God.”</span></p> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Hom.</span></span> + xix. 22.</td> + + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">John</span></span> + ix. 1-3.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class="tei tei-q">“Our Master + replied to those who asked him concerning him that was born + blind, and to whom he restored sight, if it was he or his + parents who had sinned, in that he was born blind. + <span class="tei tei-hi"><span style="font-style: italic">It + is not that he hath sinned in anywise, nor his parents; but + in order that the power of God may be manifested, who healeth + sins of ignorance.</span></span>”</span><a id="noteref_370" + name="noteref_370" href="#note_370"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">370</span></span></a></td> + + <td class="tei tei-cell"><span class="tei tei-q">“And as + Jesus passed by, he saw a man which was blind from his birth. + And his disciples asked him, saying, Master, who did sin, + this man, or his parents, that he was born blind? Jesus + answered, Neither hath this man sinned, nor his parents: but + that the works of God should be made manifest in + him.”</span></td> + </tr> + </tbody> + </table><span class="tei tei-pb" id="page216">[pg + 216]</span><a name="Pg216" id="Pg216" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The resemblance + is striking. Nevertheless I do not think we have a right to + conclude that this passage in the Clementine Homilies is + necessarily a citation from St. John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The text is + quoted in connection with the peculiar Ebionite doctrine of seasons + and days already alluded to. When our Lord says that he heals the + sins of ignorance, he is made in the Clementine Gospel to assert + that the blindness of the man was the result of disregard by his + parents of the new moons and sabbaths, not wilfully, but through + ignorance. <span class="tei tei-q">“The afflictions you + mentioned,”</span> says St. Peter in connection with this + quotation, <span class="tei tei-q">“are the result of ignorance, + but assuredly not of wickedness. Give me the man who sins not, and + I will show you the man who suffers not.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But though this + is the interpretation put on the words of our Lord by the + Clementine Ebionite, it by no means flows naturally from them; it + is rather wrung out of them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The words, I + think, mean that the blindness of the man is symbolical; its + mystical meaning is ignorance. Our Lord by opening the eyes of the + blind exhibits himself as the spiritual enlightener of mankind. He + is come to unclose men's eyes to the true light that he sheds + abroad in the world.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In St. John's + Gospel, after having declared that blindness was not the punishment + of sin in the man or his <span class="tei tei-pb" id="page217">[pg + 217]</span><a name="Pg217" id="Pg217" class="tei tei-anchor"></a> + parents, our Lord continues, <span class="tei tei-q">“I must work + the works of Him that sent me, while it is day; the night cometh, + when no man can work. As long as I am in the world, I am the light + of the world.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Put this last + declaration in connection with the saying, <span class= + "tei tei-q">“I am come to heal the sins of ignorance,”</span> and + the connection of ideas is at once apparent. The blindness of the + man is symbolical of the ignorance of the world. <span class= + "tei tei-q">“I am the light of the world, and I have come to dispel + the darkness of the ignorance of the world.”</span> And so saying, + <span class="tei tei-q">“he spat on the ground, and made clay of + the spittle, and he anointed the eyes of the blind man with the + clay.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A few important + words in Christ's teaching had escaped the memory of St. John. But + they had been noted down by some other apostle, and the + recollections of the latter were embodied in the Gospel in use + among the Ebionites.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The texts + resembling passages in St. Luke are four, but all of them are found + in St. Matthew's Gospel as well.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Blessed is that man whom his Lord shall + appoint to the ministry of his + fellow-servants.</span></span>”</span><a id="noteref_371" name= + "noteref_371" href="#note_371"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">371</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">The Queen of the South shall rise up with this + generation, and shall condemn it; because she came from the + extremities of the earth to hear the wisdom of Solomon; and behold, + a greater than Solomon is here, and ye do not believe + him.</span></span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">The men of Nineveh shall rise up with this + generation and shall condemn it, for they heard and repented at the + preaching of Jonas: and behold, a greater is here, and no one + believes.</span></span>”</span><a id="noteref_372" name= + "noteref_372" href="#note_372"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">372</span></span></a></p><span class="tei tei-pb" + id="page218">[pg 218]</span><a name="Pg218" id="Pg218" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The compiler of + St. Matthew's Gospel had this striking passage in an imperfect + condition. St. Luke had it with both its members. So had also the + compiler of the Clementine Gospel. The wording is not exactly + identical with that in St. Luke, but the difference is not + material, <span class="tei tei-q">“Ye do not believe him,”</span> + <span class="tei tei-q">“And no one believes,”</span> exist in the + Ebionite, not in the Canonical text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">For without the will of God, not even a + sparrow can fall into a gin. Thus even the hairs of the righteous + are numbered by God.</span></span>”</span><a id="noteref_373" name= + "noteref_373" href="#note_373"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">373</span></span></a></p> + </div><span class="tei tei-pb" id="page219">[pg 219]</span><a name= + "Pg219" id="Pg219" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 4.00em; margin-bottom: 4.00em"> + <a name="toc31" id="toc31"></a> <a name="pdf32" id="pdf32"></a> + + <h2 class="tei tei-head" style= + "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left"> + <span style="font-size: 144%">III. The Gospel Of St. + Peter.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Serapion, Bishop + of Antioch, in 190, on entering his see, learned that there was a + Gospel attributed to St. Peter read in the sacred services of the + church of Rhosus, in Cilicia. Taking it for granted, as he says, + that all in his diocese held the same faith, without perusing this + Gospel, he sanctioned its use, saying, <span class="tei tei-q">“If + this be the only thing that creates difference among you, let it be + read.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But he was + speedily made aware that this Gospel was not orthodox in its + tendency. It favoured the opinions of the Docetae. It was whispered + that if it had an apostolic parentage, it had heretical sponsors. + Serapion thereupon borrowed the Gospel, read it, and found it was + even as had been reported. <span class="tei tei-q">“Peter,”</span> + said he, <span class="tei tei-q">“we receive with the other + apostles as Christ himself,”</span> but this Gospel was, if not + apocryphal as to its facts, at all events heretical as to its + teaching.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thereupon + Serapion, regretting his precipitation in sanctioning the use of + the Gospel, wrote a book upon it, <span class="tei tei-q">“in + refutation of its false assertions.”</span><a id="noteref_374" + name="noteref_374" href="#note_374"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">374</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This book + unfortunately has been lost, so that we are not able to learn much + more about the Gospel. What was its origin? Was it a forgery from + beginning to end? This is by no means probable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + St. Mark, as we have seen, was due to St. Peter, and by some went + by the name of the Gospel <span class="tei tei-pb" id="page220">[pg + 220]</span><a name="Pg220" id="Pg220" class="tei tei-anchor"></a> + of St. Peter. It was a Gospel greatly affected by the Docetae and + Elkesaites. <span class="tei tei-q">“Those who distinguish Jesus + from Christ, and who say that Christ was impassible, but that Jesus + endured the sufferings of his passion, prefer the Gospel of + Mark,”</span> says Irenaeus.<a id="noteref_375" name="noteref_375" + href="#note_375"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">375</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was likely + that they should prefer it, for it began at the baptism, and this + event it stated, or was thought to state, was the beginning of the + Gospel; to Docetic minds an admission, an assertion rather, that + all that preceded was of no importance; Jesus was but a man as are + other men, till the plenitude of the Spirit descended on him. The + early history might be matter of curiosity, but not of + edification.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That matter is + evil is a doctrine which in the East has proved the fertile mother + of heresies. Those infected with this idea—and it is an idea, like + Predestinarianism, which, when once accepted and assimilated, + pervades the whole tissue of belief and determines its form and + complexion—could not acknowledge frankly and with conviction the + dogma of the Incarnation. That God should have part with matter, + was as opposed to their notions as a concord of light with + darkness. Carried by the current setting strongly that way, they + found themselves landed in Christianity. They set to work at once + to mould Christianity in accordance with their theory of the + inherent evil in matter. Christ, an emanation from the Pleroma, the + highest, purest wave that swept from the inexhaustible fountain of + Deity, might overshadow, but could not coalesce with, the human + Jesus. The nativity and the death of our Lord were repugnant to + their consciences. They evaded these facts by considering that he + was born and died as man, but that the <span class="tei tei-pb" id= + "page221">[pg 221]</span><a name="Pg221" id="Pg221" class= + "tei tei-anchor"></a> bright overshadowing cloud of the Divinity, + of the Christ, reposed on him for a brief period only; it descended + at the baptism, it withdrew before the passion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Such were the + party—they were scarcely yet a sect—who used the Gospel of St. + Peter. Was this Gospel a corrupted edition of St. Mark? Probably + not. We have not much ground on which to base an opinion, but there + is just sufficient to make it likely that such was not the + case.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To the Docetae, + the nativity of our Lord was purely indifferent; it was not in + their Gospel; that it was miraculous they would not allow. To admit + that Christ was the Son of God when born of Mary, was to abandon + their peculiar tenets. It was immaterial to them whether Jesus had + brothers and sisters, or whether James and Jude were only his + cousins. The Canonical Gospels speak of the brothers and sisters of + Christ, and we are not told that they were not the children of + Mary.<a id="noteref_376" name="noteref_376" href= + "#note_376"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">376</span></span></a> When + the Memorabilia were committed to writing, there was no necessity + for doing so. The relationship was known to every one. Catholics, + maintaining the perpetual virginity of the mother of Jesus, + asserted that they were children of Joseph by a former wife, or + cousins. The Gospel of St. Peter declared them to be the children + of Joseph by an earlier marriage. Origen says, <span class= + "tei tei-q">“There are persons who assure us that the brothers of + Jesus were the sons whom Joseph had by his first wife, before he + married Mary. They base their opinion on either the Gospel entitled + the Gospel of Peter, or on the Book of James (the + Protevangelium).”</span><a id="noteref_377" name="noteref_377" + href="#note_377"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">377</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Such a statement + would not have been intruded into the Gospel by the Docetae, as it + favoured no doctrine of <span class="tei tei-pb" id="page222">[pg + 222]</span><a name="Pg222" id="Pg222" class="tei tei-anchor"></a> + theirs. It must therefore have existed in the Gospel before it came + into their hands.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We know how St. + Mark's Gospel was formed. After the death of his master, the + evangelist compiled all the fragmentary <span class= + "tei tei-q">“Recollections”</span> of St. Peter concerning our + Lord. But these recollections had before this circulated throughout + the Church. We have evidence of this in the incorporation of some + of them into the Gospels of St. Matthew and St. Luke. Others, + besides St. Mark, may have strung these fragments together. One + such tissue would be the Gospel of St. Peter. It did not, perhaps, + contain as many articles as that of St. Mark, but it was less + select. Like those of St. Matthew and St. Luke, on the thread were + probably strung memorabilia of other apostles and disciples, but + also, perhaps, some of questionable authority.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This collection + was in use at Rhosus. It may have been in use there since apostolic + days; perhaps it was compiled by some president of the church + there. But it had not been suffered to remain without + interpolations which gave it a Docetic character.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Its statement of + the relationship borne by the <span class="tei tei-q">“brothers and + sisters”</span> to our Lord is most valuable, as it is wholly + unprejudiced and of great antiquity. The Gospel, held in reverence + as sacred in the second century at Rhosus, was probably brought + thither when that church was founded, not perhaps in a consecutive + history, but in paragraphs. The church was a daughter of the church + of Antioch, and therefore probably founded by a disciple of St. + Peter.</p> + </div><span class="tei tei-pb" id="page223">[pg 223]</span><a name= + "Pg223" id="Pg223" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc33" id="toc33"></a> <a name="pdf34" id="pdf34"></a> + + <h2 class="tei tei-head" style= + "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left"> + <span style="font-size: 144%">IV. The Gospel Of The + Egyptians.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel known + by this name is mentioned by several of the early Fathers.<a id= + "noteref_378" name="noteref_378" href="#note_378"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">378</span></span></a> It + existed in the second half of the second century; and as it was + then in use and regarded as canonical by certain Christian sects, + it must have been older. We shall not be far out if we place its + composition at the beginning of the second century.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To form an idea + of its tendency, we must have recourse to two different sources, + the second Epistle of Clemens Romanus, the author of which seems to + have made use of no other Gospel than that of the Egyptians, and + Clement of Alexandria, who quotes three passages from it, and + refutes the theories certain heretics of his time derived from + them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The second + Epistle of St. Clement of Rome is a Judaizing work, as + Schneckenburg has proved incontestably.<a id="noteref_379" name= + "noteref_379" href="#note_379"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">379</span></span></a> It is + sufficient to remark that the Chiliast belief which transpires in + more than one place, the analogy of ideas and of expressions which + it bears to the Clementine Homilies, and finally the selection of + Clement of Rome, a personage as dear to the Ebionites as the + apostles James and Peter, to place the composition under his + venerated name, are as many indications of <span class="tei tei-pb" + id="page224">[pg 224]</span><a name="Pg224" id="Pg224" class= + "tei tei-anchor"></a> the Judaeo-Christian character and origin of + this apocryphal work.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel cited + by the author of this Epistle, except in two or three phrases which + are not found in any of our Canonical Gospels, recalls that of St. + Matthew. Nevertheless, it is certain that the quotations are from + the Gospel of the Egyptians, for one of the passages cited in this + Epistle is also quoted by Clement of Alexandria, who tells us + whence it comes—from the Egyptian Gospel. We may conclude from this + that the Gospel of the Egyptians presented great analogy to our + first Canonical Gospel, without being identical with it, and + consequently that it was related closely to the Gospel of the + Hebrews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If the second + Epistle of Clement of Rome determines for us the family to which + this Gospel belonged, the passages we shall extract from the + Stromata of Clement of Alexandria will determine its order. There + are three of these passages, and very curious ones they are.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The first is + cited by both Clement of Rome and Clement of Alexandria, by one + more fully than by the other.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">The Lord, having been asked by Salome when his + kingdom would come, replied, When you shall have trampled under + foot the garment of shame, when two shall be one, when that which + is without shall be like that which is within, and when the male + with the female shall be neither male nor + female.</span></span>”</span><a id="noteref_380" name="noteref_380" + href="#note_380"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">380</span></span></a></p><span class="tei tei-pb" + id="page225">[pg 225]</span><a name="Pg225" id="Pg225" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The explanation + of this singular passage by Clement of Rome is, <span class= + "tei tei-q">“Two shall be one when we are truthful with each other, + and when in two bodies there will be but one soul, without + dissimulation and without disguise. That which is without is the + body; that which is within is the soul. Just as your body appears + externally, so should your soul manifest itself by good + works.”</span> The explanation of the last member of the phrase is + wanting, as the Epistle has not come down to us entire.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But this is + certainly not the real meaning of the passage. Its true + signification is to be found in the bloodless, passionless + exaltation at which the ascetic aimed who held all matter to be + evil, the body to be a clog to the soul, marriage to be abominable, + meats to be abstained from. It points to that condition as one of + perfection in which the soul shall forget her union with the body, + and, sexless and ethereal, shall be supreme.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was in this + sense that the heretics took it. Julius Cassianus, <span class= + "tei tei-q">“chief of the sect of the Docetae,”</span><a id= + "noteref_381" name="noteref_381" href="#note_381"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">381</span></span></a> + invoked this text against the union of the sexes. This + interpretation manifestly embarrassed St. Clement of Alexandria, + and he endeavours to escape from the difficulty by weakening the + authority of the text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He does this by + pointing out that the saying of our Lord is found only in the + Gospel of the Egyptians, and not in those four generally received. + But as Julius Cassianus appealed at the same time to a saying of + St. Paul, the authenticity of which was not to be contested, the + Alexandrine doctor did not consider that he could avoid discussing + the question; and he gives, on his side, an interpretation of the + saying of Jesus in the Apocryphal Gospel, and of that of St. Paul, + associated with it by Julius Cassianus. The words of St. Paul + quoted by the <span class="tei tei-pb" id="page226">[pg + 226]</span><a name="Pg226" id="Pg226" class="tei tei-anchor"></a> + heretic were those in Galatians (iii. 28): <span class= + "tei tei-q">“There is neither Jew nor Greek, neither bond nor free, + male or female.”</span> Cassianus paid no regard to the general + sense of the passage, which is, that the privileges of the gospel + are common to all of every degree and nation and sex, but fastening + on the words <span class="tei tei-q">“neither male nor + female,”</span> contended that this was a prohibition of marriage. + St. Clement pays every whit as little regard to the plain sense of + the passage, and gives the whole an absurd mystic signification, as + far removed from the thought of the apostle as the explanation of + Julius Cassianus. <span class="tei tei-q">“By male,”</span> says + he, <span class="tei tei-q">“understand anger, folly. By female + understand lust; and when these are carried out, the result is + penitence and shame.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It has been + thought that the words <span class="tei tei-q">“when two shall be + one”</span> recall the philosophic doctrine of the Pythagoreans on + the subject of numbers and the dualism which was upheld by many of + the Gnostics. St. Mark, according to Irenaeus, taught that + everything had sprung out of the monad and dyad.<a id="noteref_382" + name="noteref_382" href="#note_382"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">382</span></span></a> But + it is not so. The teaching was not philosophic, but practical. It + may be thus paraphrased: <span class="tei tei-q">“The kingdom of + heaven shall have come when the soul shall have so broken with the + passions and feelings of the body, that it will no longer be + sensible of shame. The body will be lost in the soul, so that the + two shall become one; the body which is without shall be like the + soul within, and the male with the female shall be insensible to + passion.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It was a + doctrine which infected whole bodies of men later: the independence + of the soul from the body led to wild asceticism and frantic + sensuality running hand in hand. Holding this doctrine, the + Fraticelli in the thirteenth century flung themselves into the most + fiery temptations, placed themselves in the most perilous + <span class="tei tei-pb" id="page227">[pg 227]</span><a name= + "Pg227" id="Pg227" class="tei tei-anchor"></a> positions; if they + fell, it mattered not, the soul was not stained by the deeds of the + body; if they remained unmoved, the body was indeed mastered, + <span class="tei tei-q">“the two had become one.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The garment of + shame is to be trampled under foot. Julius Cassianus explains this + singular expression. It is the apron of skins wherewith our first + parents were clothed, when they blushed at their nakedness. They + blushed because they were in sin; when men and women shall cease to + blush at their nudity, then they have attained to the spiritual + condition of unfallen man.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We see in embryo + the Adamites of the Middle Ages, the Anabaptists of the + Reformation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the garment + of skin has a deeper signification. Philo taught<a id="noteref_383" + name="noteref_383" href="#note_383"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">383</span></span></a> that + it symbolized the human body that clothed the nakedness of the + Spirit. Gnosticism caught at the idea. Unfallen man was pure + spirit. Man had fallen, and his fall consisted in being clothed in + flesh. This garment of skin must be trodden under foot, that the + soul may arise above it, be emancipated from its bonds.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The second + passage is quite in harmony with the first: <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">Salome having asked how long men should die, + the Lord answered and said, As long as you women continue to bear + children.</span><a id="noteref_384" name="noteref_384" href= + "#note_384"><span class="tei tei-noteref"><span style= + "font-size: 60%; font-style: italic; vertical-align: super">384</span></span></a> + <span style="font-style: italic">Then she said, I have done well, I + have never borne a child. The Lord answered, Eat of every herb, but + not of that containing in itself + bitterness.</span></span>”</span><a id="noteref_385" name= + "noteref_385" href="#note_385"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">385</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Cassian appealed + to this text also in proof that marriage <span class="tei tei-pb" + id="page228">[pg 228]</span><a name="Pg228" id="Pg228" class= + "tei tei-anchor"></a> was forbidden. But Clement of Alexandria + refused to understand it in this sense. He is perhaps right when he + argues that the first answer of our Lord means, that as long as + there are men born, so long men will die. But the meaning of the + next answer entirely escapes him. When our Lord says, <span class= + "tei tei-q">“Eat of every herb save that in which is + bitterness,”</span> he means, says Clement, that marriage and + continence are left to our choice, and that there is no command one + way or the other; man may eat of every tree, the tree of celibacy, + or the tree of marriage, only he must abstain from the tree of + evil.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But this is not + what was meant. Under a figurative expression, the writer of this + passage conveyed a warning against marriage. Death is the fruit of + birth, birth is the fruit of marriage. Abstain from eating of the + tree of marriage, and death will be destroyed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That this is the + meaning of this remarkable saying is proved conclusively by another + extract from the Gospel of the Egyptians, also made by Clement of + Alexandria; it is put in the mouth of our Lord. <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">I am come to destroy the works of the woman; + of the woman, that is, of concupiscence, whose works are generation + and death.</span></span>”</span><a id="noteref_386" name= + "noteref_386" href="#note_386"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">386</span></span></a> This + quotation bears on the face of it marks of having been touched and + explained by a later hand. <span class="tei tei-q">“Of the + woman,—that is, concupiscence, whose works are generation and + death,”</span> are a gloss added by an Encratite, which was adopted + into the text received among the Egyptian Docetae. The words, + <span class="tei tei-q">“I am come to destroy the works of the + woman,”</span> <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> Eve, may have been spoken + by our Lord. By Eve came sin and death into the world, and these + works Christ did indeed come to destroy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the gloss, + as is obvious, alters the meaning of the saying. The woman is no + longer Eve, but womankind <span class="tei tei-pb" id="page229">[pg + 229]</span><a name="Pg229" id="Pg229" class="tei tei-anchor"></a> + in general; and by womankind, that is, by concupiscence, generation + and death exist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Clement of + Alexandria was incapable of seizing the plain meaning of these + words. He says, <span class="tei tei-q">“The Lord has not deceived + us, for he has indeed destroyed the works of concupiscence, viz. + love of money, of strife, glory, of women ... now the birth of + these vices is the death of the soul, for we die indeed by our + sins.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We must look to + Philo for the key. The woman, Eve, means, as he says, the sense; + Adam, the intellectual spirit. The union of soul and body is the + degradation of the soul, the fertile parent of corruption and + death.<a id="noteref_387" name="noteref_387" href= + "#note_387"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">387</span></span></a> Out + of Philo's doctrine grew a Manichaeanism in the Christian community + before Manes was born.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The work of + Jesus was taught to be the emancipation of the soul, the rational + spirit, Νοῦς, from the restraints of the body, its restoration to + its primitive condition. Death would cease when the marriage was + dissolved that held the spirit fettered in the prison-house of + flesh.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Philonian + philosophy remained vigorous at Alexandria in the circle of + enlightened Jews. It struck deep root, and blossomed in the + Christian Church.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A Gospel, + <em class="tei tei-emph"><span style= + "font-style: italic">which</span></em> we do not know—it may have + been that of Mark—was brought into Egypt. The author of the Epistle + to the Hebrews, an Epistle clearly addressed to the Alexandrine + Jews, prepared their minds to fuse Philonism with Christianity. We + see its influence in the Gospel of St. John. That evangelist + adopted Philo's doctrine of the Logos; the author of the Gospel of + the Egyptians, that of the bondage of the spirit in + matter.</p><span class="tei tei-pb" id="page230">[pg + 230]</span><a name="Pg230" id="Pg230" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The conceptions + contained in the three passages which Clement of Alexandria has + preserved are closely united. They all are referable to a certain + theosophy, the exposition of which is to be found in the writings + of Philo, and which may be in vain sought elsewhere at that period. + Not only are there to be found here the theosophic system of the + celebrated Alexandrine Jew, but also, what is a still clearer index + of the source whence the Egyptian Gospel drew its mystic + asceticism, we find the quaint expressions and forms of speech + which belonged to Philo, and to none but him. No one but Philo had + thought to find in the first chapters of Genesis the history of the + fall of the soul into the world of sense, and to make of Eve, of + the woman, the symbol of the human body, and starting from this to + explain how the soul could return to its primitive condition, + purely spiritual, by shaking off the sensible to which in its + present state it is attached. When we shall have trampled under + foot our tunics of skins wherewith we have been covered since the + fall, this garment, given to us because we were ashamed of our + nakedness,—when the body shall have become like the soul,—when the + union of the soul with the body, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> of + the male and the female, shall exist no more,—when the woman, that + is the body, shall be no more productive, shall no more produce + generation and death,—when its works are destroyed, then we shall + not die any more; we shall be as we were before our fall, pure + spirits; and this will be the kingdom of the Lord. And to prepare + for this transformation, what is to be done? Eat of every herb, + nourish ourselves on the fruit of every tree of paradise,—that is, + cultivate the soul, and not occupy it with anything but that which + will make it live; but abstain from the herb of bitterness,—the + tree of the knowledge <span class="tei tei-pb" id="page231">[pg + 231]</span><a name="Pg231" id="Pg231" class="tei tei-anchor"></a> + of good and evil, that is,—reject all that can weave closer the + links binding the soul to the body, retain it in its prison, its + grave.<a id="noteref_388" name="noteref_388" href= + "#note_388"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">388</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is easy to + see how Philonian ideas continued to exert their influence in + Egypt, when absorbed into Christianity. It was these ideas which + peopled the deserts of Nitria and Scete with myriads of monks + wrestling with their bodies, those prison-houses of their souls, + struggling to die to the world of matter, that their ethereal souls + might shake themselves free. Their spirits were like moths in a + web, bound by silken threads; the spirit would be choked by these + fetters, unless it could snap them and sail away.</p> + </div> + </div><span class="tei tei-pb" id="page234">[pg 234]</span><a name= + "Pg234" id="Pg234" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 5.00em; margin-bottom: 5.00em"> + <a name="toc35" id="toc35"></a> <a name="pdf36" id="pdf36"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Part III. The Lost Pauline + Gospels.</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Under this head + are classed such Gospels as have a distinct anti-Judaizing, + Antinomian tendency. They were in use among the Churches of Asia + Minor, and eventually found their way into Egypt.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This class may + probably be subdivided into those which bore a strong affinity to the + Canonical Gospel of St. Luke, and those which were independent + compilations.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To the first class + belongs—</p> + + <div class="tei tei-lg" style= + "margin-bottom: 1.00em; margin-top: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + 1. The Gospel of the Lord. + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To the second + class—</p> + + <div class="tei tei-lg" style= + "margin-top: 1.00em; margin-bottom: 1.00em"> + <div class="tei tei-l" style="text-align: left"> + 1. The Gospel of Eve. + </div> + + <div class="tei tei-l" style="text-align: left"> + 2. The Gospel of Perfection. + </div> + + <div class="tei tei-l" style="text-align: left"> + 3. The Gospel of Philip. + </div> + + <div class="tei tei-l" style="text-align: left"> + 4. The Gospel of Judas. + </div> + </div><span class="tei tei-pb" id="page235">[pg 235]</span><a name= + "Pg235" id="Pg235" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc37" id="toc37"></a> <a name="pdf38" id="pdf38"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">I. The Gospel Of The + Lord.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + the Lord, Εὐαγγέλιον τοῦ Κυρίου, was the banner under which the + left of the Christian army marched, as the right advanced under + that of the Gospel of the Hebrews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + the Lord was used by Marcion, and apparently before him by + Cerdo.<a id="noteref_389" name="noteref_389" href= + "#note_389"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">389</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In opposition to + Ebionitism, with its narrow restraints and its low Christology, + stood an exclusive Hellenism. Ebionitism saw in Jesus the Son of + David, come to re-edit the Law, to provide it with new sanction, + after he had winnowed the chaff from the wheat in it. Marcionism + looked to the Atonement, the salvation wrought by Christ for all + mankind, to the revelation of the truth, the knowledge (γνῶσις) of + the mysteries of the Godhead made plain to men, through God the + good and merciful, who sent His Son to bring men out of ignorance + into <span class="tei tei-pb" id="page236">[pg 236]</span><a name= + "Pg236" id="Pg236" class="tei tei-anchor"></a> light, out of the + bondage of the Law into the freedom of the Gospel.<a id= + "noteref_390" name="noteref_390" href="#note_390"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">390</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel, in + the eyes of Marcion and the extreme followers of St. Paul, + represented free grace, overflowing goodness, complete + reconciliation with God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But such + goodness stood contrasted with the stern justice of the Creator, as + revealed in the books of the Old Testament; infinite, unconditioned + forgiveness was incompatible with the idea of God as a Lawgiver and + a Judge. The restraint of the Law and the freedom of the Gospel + could no more emanate from the same source than sweet water and + bitter.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Therefore the + advanced Pauline party were led on to regard the God who is + revealed in the Old Testament as a different God from the God + revealed by Christ. Cerdo first, and Marcion after him, represented + the God of this world, the Demiurge, to be the author of evil; but + the author of evil only in so far as that his nature being + incomplete, his work was incomplete also. He created the world, but + the world, partaking in his imperfection, contains evil mixed with + good. He created the angel-world, and part of it, through defect in + the divinity of their first cause, fell from heaven.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The germs of + this doctrine, it was pretended, were to be found in St. Paul's + Epistles. In the second to the Corinthians, after speaking of the + Jews as blinded to the revelation of the Gospel by the veil which + is on their faces, the apostle says: <span class="tei tei-q">“The + God of this world hath blinded the minds of them which believe not, + lest the light of the glorious gospel of Christ, who is the + <span class="tei tei-pb" id="page237">[pg 237]</span><a name= + "Pg237" id="Pg237" class="tei tei-anchor"></a> image of God, should + shine unto them.”</span><a id="noteref_391" name="noteref_391" + href="#note_391"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">391</span></span></a> St. + Paul had no intention of representing the God of the Jews who + veiled their eyes as opposed to Christ; but it is easy to see how + readily those who followed his doctrine of antagonism between the + Law and the Gospel would be led to suppose that he did identify the + God of the Law with the principle of obstructiveness and of + evil.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">So also St. + Paul's teaching that sin was produced by the Law, that it had no + positive existence, but was called into being by the imposition of + the Commandments, lent itself with readiness to Marcion's system. + <span class="tei tei-q">“The Law entered, that the offence might + abound.”</span><a id="noteref_392" name="noteref_392" href= + "#note_392"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">392</span></span></a> + <span class="tei tei-q">“The motions of sins are by the + Law.”</span><a id="noteref_393" name="noteref_393" href= + "#note_393"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">393</span></span></a> + <span class="tei tei-q">“I had not known sin, but by the Law: for I + had not known lust, except the Law had said, Thou shalt not + covet.”</span><a id="noteref_394" name="noteref_394" href= + "#note_394"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">394</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This Law, + imposed by the God of the Jews, is then the source of sin. It is + imposed, not on the spirit, but on the flesh. In opposition to it + stands the revelation of Jesus Christ, which repeals the Law of the + Jews. <span class="tei tei-q">“The Law of the spirit of life in + Christ Jesus hath made me free from the law of sin and + death.”</span><a id="noteref_395" name="noteref_395" href= + "#note_395"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">395</span></span></a> + <span class="tei tei-q">“Therefore we conclude that a man is + justified without the deeds of the Law.”</span><a id="noteref_396" + name="noteref_396" href="#note_396"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">396</span></span></a> + <span class="tei tei-q">“Before faith came, we were kept under the + Law, shut up unto the faith which should afterwards be revealed. + Wherefore the Law was our schoolmaster to bring us to Christ, that + we might be justified by faith; but after that faith is come, we + are no longer under a schoolmaster.”</span><a id="noteref_397" + name="noteref_397" href="#note_397"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">397</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We find in St. + Paul's writings all the elements of Marcion's doctrine, but not + compacted into a system, because St. Paul never had worked out such + a theory, <span class="tei tei-pb" id="page238">[pg + 238]</span><a name="Pg238" id="Pg238" class="tei tei-anchor"></a> + and would have shrunk from the conclusions which might be drawn + from his words, used in the heat of argument, for the purpose of + opposing an error, not of establishing a dogmatic theory.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The whole world + lay, according to Marcion, under the dispensation of the Demiurge, + and therefore under a mixed government of good and evil. To the + Jewish nation this Demiurge revealed himself. His revelation was + stern, uncompromising, imperfect. Then the highest God, the God of + love and mercy, who stood opposed to the inferior God, the Creator, + the God of justice and severity, sent Jesus Christ for the + salvation of all (ad salutem omnium gentium) to overthrow and + destroy (arguere, redarguere, ἐλέγχειν, καταλεύειν) <span class= + "tei tei-q">“the Law and the Prophets,”</span> the revelation of + the world-God, the God of the Jews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The highest God, + whose realm and law were spiritual, had been an unknown God (deus + ignotus) till Christ came to reveal Him. The God of this world and + of the Jews had a carnal realm, and a law which was also carnal. + They formed an antithesis, and true Christianity consisted in + emancipation from the carnal law. The created world under the + Demiurge was bad; matter was evil; spirit alone was pure. Thus the + chain unrolled, and lapsed into Manichaeism. Cerdo and Marcion + stood in the same relation to Manes that Paul stood in to them. + Manichaeism was not yet developed; it was developing.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Gnosticism, with + easy impartiality, affected Ebionitism on one side and Marcionism + on the other, intensifying their opposition. It was like oxygen + combining here to form an alkali, there to generate an acid.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The God of love, + according to Marcion, does not punish. His dealings with man are, + all benevolence, communication of free grace, bestowal of ready + forgiveness. <span class="tei tei-pb" id="page239">[pg + 239]</span><a name="Pg239" id="Pg239" class="tei tei-anchor"></a> + For if sin be merely violation of the law of the God of this world, + it is indifferent to the highest God, who is above the Demiurge, + and regards not his vexatious restrictions on the liberty of + man.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Yet Marcion was + not charged by his warmest antagonists with immorality. They could + not deny that the Marcionites entirely differed from other Pauline + Antinomians in their moral conduct—that, for example, in their + abhorrence of heathen games and pastimes they came fully up to the + standard of the most rigid Catholic Christians. While many of the + disciples of St. Paul, who held that an accommodation with + prevailing errors was allowable, that no importance was to be + attached to externals, found no difficulty in evading the + obligation to become martyrs, the Marcionites readily, fearlessly, + underwent the interrogations of the judges and the tortures of the + executioner.<a id="noteref_398" name="noteref_398" href= + "#note_398"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">398</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Marcion, there + is no doubt, regarded St. Paul as the only genuine apostle, the + only one who remained true to his high calling. He taught that + Christ, after revealing himself in his divine power to the God of + this world, and confounding him unto submission, manifested himself + to St. Paul,<a id="noteref_399" name="noteref_399" href= + "#note_399"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">399</span></span></a> and + commissioned him to preach the gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He rejected all + the Scriptures now accounted canonical, except the Epistles of St. + Paul, which formed with him an <span class= + "tei tei-q">“Apostolicon,”</span> in which they were arranged in + the following order:—The Epistle to the Galatians, the First and + Second to the Corinthians, the Epistles to the Romans, the + Thessalonians, Ephesians, Colossians, Philemon, and to the + Philippians.<a id="noteref_400" name="noteref_400" href= + "#note_400"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">400</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Besides the + Epistles of St. Paul, he made use of an <span class="tei tei-pb" + id="page240">[pg 240]</span><a name="Pg240" id="Pg240" class= + "tei tei-anchor"></a> original Gospel, which he asserted was the + evangelical record cited and used by Paul himself. The other + Canonical Gospels he rejected as corrupted by Judaizers.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This Gospel bore + a close resemblance to that of St. Luke. <span class= + "tei tei-q">“Marcion,”</span> says Irenaeus, <span class= + "tei tei-q">“has disfigured the entire Gospel, he has reconstructed + it after his own fancy, and then boasts that he possesses the true + Gospel.”</span><a id="noteref_401" name="noteref_401" href= + "#note_401"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">401</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Tertullian + assures us that Marcion had cut out of St. Luke's Gospel whatever + opposed his own doctrines, and retained only what was in favour of + them.<a id="noteref_402" name="noteref_402" href= + "#note_402"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">402</span></span></a> This + statement, as we shall see presently, was not strictly true.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Epiphanius is + more precise. He goes most carefully over the Gospel used by + Marcion, and discusses every text which, he says, was modified by + the heretic.<a id="noteref_403" name="noteref_403" href= + "#note_403"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">403</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The charge of + mutilating the Canonical Gospels was brought by the orthodox + Fathers against both the Ebionites on one side, and the Marcionites + and Valentinians on the other, because the Gospels they used did + not exactly agree with those employed by the middle party in the + Church which ultimately prevailed. But the extreme parties on their + side made the same charge against the Catholics.<a id="noteref_404" + name="noteref_404" href="#note_404"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">404</span></span></a> It is + not necessary to believe these charges in every case.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If the + Gospels<a id="noteref_405" name="noteref_405" href= + "#note_405"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">405</span></span></a> were + compiled as in the manner I have contended they were, such + discrepancies must have occurred. Every Church had its own + collection of the <span class="tei tei-pb" id="page241">[pg + 241]</span><a name="Pg241" id="Pg241" class="tei tei-anchor"></a> + <span class="tei tei-q">“Logia”</span> and of the <span class= + "tei tei-q">“Practhenta”</span> of Christ. The more voluminous of + these collections, those better strung together, thrust the + earlier, less complete, collections into the back-ground. And these + collections were continually being augmented by the acquisition of + fresh material; and this new material was squeezed into the + existing text, often without much consideration for the chain of + story or teaching which it broke and dislocated.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Marcion was too + conscientious and earnest a man wilfully to corrupt a Gospel. He + probably brought with him to Rome the Gospel in use at Sinope in + Pontus, of which city, according to one account, his father was + bishop. The Church in Sinope had for its first bishop, Philologus, + the friend of St. Paul, if we may trust the pseudo-Hippolytus and + Dorotheus. It is probable that the Church of Sinope, when founded, + was furnished by St. Paul with a collection of the records of + Christ's life and teaching such as he supplied to other + <span class="tei tei-q">“Asiatic”</span> churches. And this + collection was, no doubt, made by his constant companion Luke.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the Gospel + of Marcion may be Luke's original Gospel. But there is every reason + to believe that Luke's Gospel went through considerable alteration, + probably passed through a second edition with considerable + additions to it made by the evangelist's own hand, before it became + what it now is, the Canonical Luke.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He may have + found reason to alter the arrangement of certain incidents; to + insert whole paragraphs which had come to him since he had composed + his first rough sketch; to change certain expressions where he + found a difference in accounts of the same sayings, or to combine + several.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Moreover, the + first edition was published in the full heat of the Pauline + controversy. Its strong Paulinianism lies on the surface. But + afterwards, when this <span class="tei tei-pb" id="page242">[pg + 242]</span><a name="Pg242" id="Pg242" class="tei tei-anchor"></a> + excitement had passed away, and the popular misconception of + Pauline sola-fidianism had become a general offence to morals and + religion, then Luke came under the influence of St. John, and + tempered his Gospel by adding to it incidents Paul did not care to + have inserted in the Gospel he wished his converts to receive, or + the accuracy of which, as disagreeing with his own views, he was + disposed to question.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Of this I shall + have more to say presently. It is necessary, in the first place, + briefly to show that Marcion's Gospel contained a different + arrangement of the narrative from the Canonical Luke, and was + without many passages which it is not possible to believe he + wilfully excluded. For instance, in Marcion's Gospel: <span class= + "tei tei-q">“And as he entered into a certain village, there met + him ten men that were lepers, which stood afar off: and they lifted + up their voices, and said, Jesus, Master, have mercy on us. And + when he saw them, he said unto them, Go, show yourselves unto the + priests. And it came to pass, that as they went, they were + cleansed. And many lepers were in Israel in the time of Eliseus the + prophet; and none of them was cleansed saving Naaman the Syrian. + And one of them, when he saw that he was healed,”</span> &c. + Here the order is Luke xvii. 12, 13, 14, iv. 27, xvii. 15. Such a + disturbance of the text in the Canonical Gospel could serve no + purpose, would not support any peculiar view of Marcion, and cannot + therefore have been a wilful alteration. And in the first chapter + of Marcion's Gospel this is the sequence of verses whose parallels + in St. Luke are: iii. 1, iv. 31, 32, 33, 34, 35, 36, 37, 38, 39, + 16, 20 21, 22, 23, 28, 29, 30, 40, 41, 42, 43, 44.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Thus the order + of events is different in the two Gospels. Christ goes first to + Capernaum in the <span class="tei tei-q">“Gospel of the + Lord,”</span> and afterwards to Nazareth, an inversion of the order + as given in the Gospel of St. Luke. Again, in <span class= + "tei tei-pb" id="page243">[pg 243]</span><a name="Pg243" id="Pg243" + class="tei tei-anchor"></a> this instance, no purpose was served by + this transposition. It is unaccountable on the theory that Marcion + corrupted the Gospel of Luke; but if we suppose that Luke revised + the arrangement of his Gospel after its first publication, the + explanation is simple enough.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But what is far + more conclusive of the originality of Marcion's Gospel is, that his + Gospel was without several passages which occur in St. Luke, and + which do apparently favour his views. Such are Luke xi. 51, xiii. + 30 and 34, xx. 9-16. These contain strong denunciations of the Jews + by Jesus Christ, and a positive declaration that they had fallen + from their place as the elect people. Marcion insisted on the + abrogation of the Old Covenant; it was a fundamental point in his + system; he would consequently have found in these passages powerful + arguments in favour of his thesis. He certainly would not have + excluded them from his Gospel, had he tampered with the text, as + Irenaeus and Tertullian declare.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Yet Marcion + would not scruple to use the knife upon a Gospel that came into his + hands, if he found in it passages that wholly upset his doctrine of + the Demiurge and of asceticism. For when the Church was full of + Gospels, and none were as yet settled authoritatively as canonical, + private opinion might, unrebuked, choose one Gospel and reject the + others, or subject any Gospel to critical supervision. The manner + in which the Gospels were composed laid them open to criticism. Any + Church might hesitate to accept a saying of our Lord, and + incorporate it with the Gospel with which it was acquainted, till + satisfied that the saying was a genuine, apostolic tradition. And + how was a Church to be satisfied? By internal evidence of + genuineness, when the apostles themselves had passed away. + Consequently, each Church was obliged to exert its critical faculty + in the composition <span class="tei tei-pb" id="page244">[pg + 244]</span><a name="Pg244" id="Pg244" class="tei tei-anchor"></a> + of its Gospel. And that the churches did exert their judgment + freely is evidenced by the mass of apocryphal matter which remains, + the dross after the refining, piled up in the Gospels of Nicodemus, + of the Infancy of Thomas, and of Joseph the Carpenter. All of which + was deliberately rejected as resting on no apostolic authority, as + not found in any Church to be read at the sacred mysteries, but as + mere folk-tales buzzed about, nowhere producing credentials of + authenticity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Marcion, + following St. Paul, declared that the Judaizing Church had + <span class="tei tei-q">“corrupted the word of God,”</span><a id= + "noteref_406" name="noteref_406" href="#note_406"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">406</span></span></a> + meaning such <span class="tei tei-q">“logia”</span> as, + <span class="tei tei-q">“I am not come to destroy the Law or the + Prophets.”</span> <span class="tei tei-q">“Till heaven and earth + pass, one jot or one tittle shall in no wise pass from the Law, + till all is fulfilled.”</span><a id="noteref_407" name= + "noteref_407" href="#note_407"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">407</span></span></a> These + texts would naturally find no place in the original Pauline Gospels + used by the Churches he had founded. In St. Luke's Gospel, + accordingly, the Law and the Prophets are said to have been until + John, and since then the Gospel, <span class="tei tei-q">“the + kingdom of God.”</span><a id="noteref_408" name="noteref_408" href= + "#note_408"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">408</span></span></a> But + the following verse in St. Luke's Gospel is, <span class= + "tei tei-q">“It is easier for heaven and earth to pass, than one + tittle of the Law to fail”</span>—a contradiction of the + immediately preceding verse, which declares that the Law has ceased + with the proclamation of the Gospel. This verse, therefore, cannot + have existed in its present form in the original Gospel of St. + Luke, and must have been modified when a reconciliation had been + effected between Petrine and Pauline Christianity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is not to be + wondered at, therefore, that the verse should read differently in + Marcion's Gospel, which contains the uncorrupted original passage, + and runs thus <span class="tei tei-q">“It is easier for heaven and + earth to pass, than for one <span class="tei tei-pb" id= + "page245">[pg 245]</span><a name="Pg245" id="Pg245" class= + "tei tei-anchor"></a> tittle of my words to fail;”</span> or + perhaps, <span class="tei tei-q">“It is easier for heaven and earth + to pass, than one tittle of the words of the Lord to fail;”</span> + for in this instance we have not the exact words.<a id= + "noteref_409" name="noteref_409" href="#note_409"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">409</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But though + Marcion certainly endured the presence of texts in his Gospel which + militated against his system, he may have cut out other passages. + Passages, or words only, which he thought had crept into the text + without authority. This can scarcely be denied when the texts are + examined which are wanting in his Gospel. No strong conservative + attachment to any particular Gospels had grown up in the Church as + yet; no texts had been authoritatively sanctioned. As late as the + end of the second century (A.D. 190), the Church of Rhossus was + using its own Gospel attributed to Peter, till Serapion, bishop of + Antioch, thinking that it contained Docetic errors, probably + because of omissions, suppressed it,<a id="noteref_410" name= + "noteref_410" href="#note_410"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">410</span></span></a> and + substituted for it, in all probability, one of the more generally + approved Gospels.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Church of + Rhossus was neither heretical nor schismatical; it formed part of + the Catholic Church, and, no objection was raised against its use + of a Gospel of its own, till it was suggested that this Gospel + contained errors of doctrine. No question was raised whether it was + an authentic Gospel by Peter or not; the standard by which it was + measured was the traditional faith of the Church. It did not agree + with this standard, and was therefore displaced. St. Epiphanius and + St. Jerome assert, probably unjustifiably, that the orthodox did + not hesitate to amend their Gospels, if they thought there were + passages in them objectionable or doubtful. Thus <span class= + "tei tei-pb" id="page246">[pg 246]</span><a name="Pg246" id="Pg246" + class="tei tei-anchor"></a> they altered the passage in which Jesus + is said to have wept over Jerusalem (Luke xix. 41). St. Epiphanius + frankly tells us so. <span class="tei tei-q">“The orthodox,”</span> + says he, <span class="tei tei-q">“have eliminated these words, + urged to it by fear, and not feeling either their purpose or + force.”</span><a id="noteref_411" name="noteref_411" href= + "#note_411"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">411</span></span></a> But + it is more likely that the weeping of Jesus over Jerusalem was + inserted by Luke in his Gospel at the time of reconciliation under + St. John, so as to make the Pauline Gospel exhibit Jesus moved with + sympathy for the holy city, the head-quarters of the Law. The + passage is not in Marcion's Gospel; and though it is possible he + may have removed it, it is also possible that he did not find it in + the Pauline Gospel of the Church at Sinope.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Jerome says + that Luke xxii. 43, 44, were also eliminated from some copies of + the Canonical Gospel. <span class="tei tei-q">“The Greeks have + taken the liberty of extracting from their texts these two verses, + for the same reason that they removed the passage in which it is + said he wept.... This can only come from superstitious persons, who + think that Jesus Christ could not have become as weak as is + represented.”</span><a id="noteref_412" name="noteref_412" href= + "#note_412"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">412</span></span></a> St. + Hilary says that these verses were not found in many Greek texts, + or in some Latin ones.<a id="noteref_413" name="noteref_413" href= + "#note_413"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">413</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But here, also, + the assertion of St. Jerome and St. Hilary cannot be taken as a + statement of fact, but rather as a conclusion drawn by them from + the fact that all copies of the Gospel of St. Luke did not contain + these two verses. They are wanting in the Gospel of our Lord, and + may be an addition made to the Gospel of St. Luke, after it had + been first circulated. There is reason to suppose that after St. + Luke had written his Gospel, additional matter may have been + provided him, and that he published a second, and enlarged, edition + of his <span class="tei tei-pb" id="page247">[pg + 247]</span><a name="Pg247" id="Pg247" class="tei tei-anchor"></a> + Gospel. Thus some Churches would be in possession of the first + edition, and others of the second, and Jerome and Epiphanius, not + knowing this, would conclude that those in possession of the first + had tampered with their text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + Marcion has been preserved to us almost in its entirety. Tertullian + regarded Marcionism as the most dangerous heresy of his day. He + wrote against it, and carefully went through the Marcionite Gospel + to show that it maintained the Catholic faith, though it differed + somewhat from the Gospel acknowledged by Tertullian, and that + therefore Marcion's doctrine was untenable.<a id="noteref_414" + name="noteref_414" href="#note_414"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">414</span></span></a> He + does not charge Marcion with having interpolated or curtailed a + Canonical Gospel, for Marcion was ready to retort the charge + against the Gospel used by Tertullian.<a id="noteref_415" name= + "noteref_415" href="#note_415"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">415</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is not + probable that Tertullian passed over any passage in the + <span class="tei tei-q">“Gospel of the Lord”</span> which could by + any means be made to serve against Marcion's system. This is the + more probable, because Tertullian twists the texts to serve his + purpose which in the smallest degree lend themselves to being so + treated.<a id="noteref_416" name="noteref_416" href= + "#note_416"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">416</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Epiphanius + has gone over much the same ground as Tertullian, but in a + different manner. He attempts to show how wickedly Marcion had + corrupted the Word of God, and how ineffectual his attempt had + been, inasmuch as passages in his corrupted Gospel served to + destroy his system.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With these two + purposes he went through the whole of the <span class= + "tei tei-q">“Gospel of the Lord,”</span> and accompanied it with a + string of notes, indicating all the alterations and omissions + <span class="tei tei-pb" id="page248">[pg 248]</span><a name= + "Pg248" id="Pg248" class="tei tei-anchor"></a> he found in it. Each + text from Marcion's Gospel, or Scholion, is accompanied by a + refutation. Epiphanius is very particular. He professes to disclose + <span class="tei tei-q">“the fraud of Marcion from beginning to + end.”</span> And the pains he took to do this thoroughly appear + from the minute differences between the Gospels which he + notices.<a id="noteref_417" name="noteref_417" href= + "#note_417"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">417</span></span></a> At + the same time, he does not extract long passages entire from the + Gospel, but indicates their subject, where they agreed exactly with + the received text. It is possible, therefore, that other slight + differences may have existed which escaped his eye, but the + differences can only have been slight.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The following + table gives the contents of the Gospel of Marcion. It contains + nothing that is not found in St. Luke's Gospel. But some of the + passages do not agree exactly with the parallel passages in the + Canonical Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Gospel</span></span> (Τὸ Εὐαγγέλιον).<a id="noteref_418" name= + "noteref_418" href="#note_418"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">418</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. i.<a id= + "noteref_419" name="noteref_419" href="#note_419"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">419</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. Now in the + fifteenth year of the reign of Tiberius Caesar, Pontius Pilate + ruling in Judea, Jesus came down to Capernaum, a city of Galilee, + and straightway on the Sabbath days, going into the synagogue, he + taught.<a id="noteref_420" name="noteref_420" href= + "#note_420"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">420</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. And they were + astonished at his doctrine: for his word was with + power.</p><span class="tei tei-pb" id="page249">[pg + 249]</span><a name="Pg249" id="Pg249" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. And in the + synagogue there was a man, which had a spirit of an unclean devil, + and cried out with a loud voice,</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. Saying, Let + us alone; what have we to do with thee, Jesus?<a id="noteref_421" + name="noteref_421" href="#note_421"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">421</span></span></a> Art + thou come to destroy us? I know thee who thou art; the Holy One of + God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. And Jesus + rebuked him, saying, Hold thy peace, and come out of him. And when + the devil had thrown him in the midst, he came out of him, and hurt + him not.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. And they were + all amazed, and spake among themselves, saying, What a word is + this! for with authority and power he commandeth the unclean + spirits, and they come out.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. And he arose + out of the synagogue,<a id="noteref_422" name="noteref_422" href= + "#note_422"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">422</span></span></a> and + entered into Simon's house. And Simon's wife's mother was taken + with a great fever; and they besought him for her.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. And he stood + over her, and rebuked the fever, and it left her: and immediately + she arose and ministered unto them.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. And the fame + of him went out into every place of the country round about.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. And he + taught in their synagogues, being glorified of all.<a id= + "noteref_423" name="noteref_423" href="#note_423"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">423</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. And he came + to Nazareth;<a id="noteref_424" name="noteref_424" href= + "#note_424"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">424</span></span></a> and, + as his custom was, he went into the synagogue on the Sabbath + day,<a id="noteref_425" name="noteref_425" href= + "#note_425"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">425</span></span></a> and + he began to preach to them.<a id="noteref_426" name="noteref_426" + href="#note_426"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">426</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. And all bare + him witness, and wondered at the gracious words which proceeded out + of his mouth.<a id="noteref_427" name="noteref_427" href= + "#note_427"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">427</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. And he said + unto them, Ye will surely say unto me <span class="tei tei-pb" id= + "page250">[pg 250]</span><a name="Pg250" id="Pg250" class= + "tei tei-anchor"></a> this proverb, Physician, heal thyself: + whatsoever we have heard done in Capernaum, do also here.<a id= + "noteref_428" name="noteref_428" href="#note_428"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">428</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. But I tell + you of a truth, many widows were in Israel in the days of Elias, + when the heaven was shut up three years and six months, when great + famine was throughout the land;</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. But unto + none of them was Elias sent, save unto Sarepta, a city of Sidon, + unto a woman that was a widow.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. And many + lepers were in the time of Eliseus the prophet in Israel,<a id= + "noteref_429" name="noteref_429" href="#note_429"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">429</span></span></a> and + none of them was cleansed, saving Naaman the Syrian.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. And all they + in the synagogue, when they heard these things, were filled with + wrath,</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. And rose up, + and thrust him out of the city, and led him unto the brow of the + hill whereon their city was built, that they might cast him down + headlong.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. But he + passing through the midst of them, went his way to Capernaum.<a id= + "noteref_430" name="noteref_430" href="#note_430"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">430</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. And when the + sun was setting, all they that had any sick with divers diseases + brought them unto him, &c. (as St. Luke iv. 40-44).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. ii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + v.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 14 + differed slightly. For εἰς μαρτύριον αὐτοῖς, Marcion's Gospel had + ἵνα τοῦτο ἦ μαρτύριον ῦμιν, <span class="tei tei-q">“that this may + be a testimony to you.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. iii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + vi.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 17, for + μετ᾽ αὐτῶν, Marcion read ἐν αὐτοῖς; <span class="tei tei-q">“among + them”</span> for <span class="tei tei-q">“with them.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. iv.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + vii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 29-35 + omitted.</p><span class="tei tei-pb" id="page251">[pg + 251]</span><a name="Pg251" id="Pg251" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. v.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + viii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But verse 19 was + omitted by Marcion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And verse 21 + read: <span class="tei tei-q">“And he answering, said unto them, + Who is my mother, and who are my brethren?<a id="noteref_431" name= + "noteref_431" href="#note_431"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">431</span></span></a> My + mother and my brethren are these which hear the word of God, and do + it.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap vi.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + ix.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But verse 31 was + omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. vii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + x.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But verse 21 + read: <span class="tei tei-q">“In that hour he rejoiced in the + Spirit, and said, I praise and thank thee, Lord of Heaven, that + those things which were hidden from the wise and prudent thou hast + revealed to babes: even so, Father; for so it seemed good in thy + sight.”</span><a id="noteref_432" name="noteref_432" href= + "#note_432"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">432</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And verse 22 + ran: <span class="tei tei-q">“All things are delivered to me of my + Father, and no man hath known the Father save the Son, nor the Son + save the Father, and he to whom the Son hath + revealed;”</span><a id="noteref_433" name="noteref_433" href= + "#note_433"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">433</span></span></a> in + place of, <span class="tei tei-q">“All things are delivered to me + of my Father; and no man knoweth who the Son is, but the Father; + and who the Father is, but the Son, and he to whom the Son will + reveal him.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And verse 25: + <span class="tei tei-q">“Doing what shall I obtain life?”</span> + <span class="tei tei-q">“eternal,”</span> αἰώνιον, being + omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. viii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xi.</p><span class="tei tei-pb" id="page252">[pg + 252]</span><a name="Pg252" id="Pg252" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But verse 2: + <span class="tei tei-q">“When ye pray, say, Father, may thy Holy + Spirit come to us, thy kingdom come,”</span> &c., in place of + <span class="tei tei-q">“Hallowed be thy name.”</span><a id= + "noteref_434" name="noteref_434" href="#note_434"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">434</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 29: in + Marcion's Gospel it ended, <span class="tei tei-q">“This is an evil + generation: they seek a sign; and there shall no sign be given + it.”</span> What follows in St. Luke's Gospel, <span class= + "tei tei-q">“but the sign of Jonas the prophet,”</span> and verses + 30-32, were omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 42: + <span class="tei tei-q">“Woe unto you, Pharisees! ye tithe mint and + rue and all manner of herbs, and pass over the calling<a id= + "noteref_435" name="noteref_435" href="#note_435"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">435</span></span></a> and + the love of God,”</span> &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 49-51 + were omitted by Marcion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. ix.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But verses 6, 7, + and <span class="tei tei-q">“τῶν ἀγγέλων”</span> in 8 and 9 + omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 32 read: + <span class="tei tei-q">“Fear not, little flock; for it is the + Father's good pleasure to give you the kingdom.”</span><a id= + "noteref_436" name="noteref_436" href="#note_436"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">436</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And verse 38 ran + thus: <span class="tei tei-q">“And if he shall come in the evening + watch, and find thus, blessed are those servants.”</span><a id= + "noteref_437" name="noteref_437" href="#note_437"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">437</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. x.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xiii. 11-28.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Marcion's Gospel + was without verses 1-10.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 28: for + <span class="tei tei-q">“Abraham and Isaac and Jacob and all the + prophets,”</span> Marcion read, <span class="tei tei-q">“all the + righteous,”</span><a id="noteref_438" name="noteref_438" href= + "#note_438"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">438</span></span></a> and + added <span class="tei tei-q">“held back”</span> after <span class= + "tei tei-q">“cast.”</span><a id="noteref_439" name="noteref_439" + href="#note_439"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">439</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 29-35 of + St. Luke's chapter were not in Marcion's Gospel.</p><span class= + "tei tei-pb" id="page253">[pg 253]</span><a name="Pg253" id="Pg253" + class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xi.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xiv.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 7-11 + omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xv. 1-10.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 11-32 + omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xiii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xvi.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But verse 12: + <span class="tei tei-q">“If ye have not been faithful in that which + is another man's, who will give you that which is + mine?”</span><a id="noteref_440" name="noteref_440" href= + "#note_440"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">440</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And verse 17: + for <span class="tei tei-q">“One tittle of the Law shall not + fall,”</span> Marcion read, <span class="tei tei-q">“One tittle of + my words shall not fall.”</span><a id="noteref_441" name= + "noteref_441" href="#note_441"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">441</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xiv.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xvii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But verse 2: εἰ + μὴ ἐγεννήθη, ἢ μύλος ὀνικὸς,<a id="noteref_442" name="noteref_442" + href="#note_442"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">442</span></span></a> + <span class="tei tei-q">“if he had not been born, or if a + mill-stone,”</span> &c.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 9, 10: + Marcion's Gospel had, <span class="tei tei-q">“Doth he thank that + servant because he did the things that were commanded him? I trow + not. So likewise do ye, when ye shall have done all those things + that are commanded you.”</span> Omitting, <span class= + "tei tei-q">“Say, We are unprofitable servants; we have done that + which was our duty to do.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 14: + <span class="tei tei-q">“And he sent them away, saying, Go show + yourselves unto the priests,”</span> &c., in place of, + <span class="tei tei-q">“And when he saw them, he said unto + them,”</span> &c.<a id="noteref_443" name="noteref_443" href= + "#note_443"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">443</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 18 ran: + <span class="tei tei-q">“These are not found returning to give + glory to God. And there were many lepers in the time <span class= + "tei tei-pb" id="page254">[pg 254]</span><a name="Pg254" id="Pg254" + class="tei tei-anchor"></a> of Eliseus the prophet in Israel; and + none of them was cleansed, saving Naaman the Syrian.”</span><a id= + "noteref_444" name="noteref_444" href="#note_444"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">444</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xv.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xviii. 1-30, 35-43.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 19: + <span class="tei tei-q">“Jesus said to him, Do not call me good; + one is good, the Father.”</span><a id="noteref_445" name= + "noteref_445" href="#note_445"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">445</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 31-34 + were absent from Marcion's Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xvi.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xix. 1-28.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 29-48 + absent.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 9: + <span class="tei tei-q">“For that he also is a son of + Abraham,”</span> was not in Marcion's text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xvii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xx. 1-8, 19-36, 39-47.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 9-18 not + in Marcion's Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 19: + <span class="tei tei-q">“They perceived that he had spoken this + parable against them,”</span> not in Marcion's text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 35: + <span class="tei tei-q">“But they which shall be accounted worthy + of God to obtain that world,”</span> &c.<a id="noteref_446" + name="noteref_446" href="#note_446"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">446</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 37, 38, + omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xviii.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xxi. 1-17, 19, 20, 23-38.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 18, 21, + 22, were not in Marcion's Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xix.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xxii. 1-15, 19-27, 31-34, 39-48, 52-71.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses absent + were therefore 16-18, 28-30, 35-38, 45-51.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xx.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xxiii.</p><span class="tei tei-pb" id="page255">[pg + 255]</span><a name="Pg255" id="Pg255" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 2: + <span class="tei tei-q">“And they began to accuse him, saying, We + found this one perverting the nation, and destroying the Law and + the Prophets, and forbidding to give tribute to Caesar, and leading + away the women and children.”</span><a id="noteref_447" name= + "noteref_447" href="#note_447"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">447</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 43: + <span class="tei tei-q">“Verily I say unto thee, To-day shalt thou + be with me.”</span><a id="noteref_448" name="noteref_448" href= + "#note_448"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">448</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Chap. xxi.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Same as St. Luke + xxiv. 1-26, 28-51.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 25: + <span class="tei tei-q">“O fools and sluggish-hearted in believing + all those things which he said to you,”</span> in place of, + <span class="tei tei-q">“in believing all those things which the + prophets spake.”</span><a id="noteref_449" name="noteref_449" href= + "#note_449"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">449</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 27 was + omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 32: + <span class="tei tei-q">“And while he opened to us the + Scriptures,”</span> omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 44: + <span class="tei tei-q">“These are the words which I spake unto + you, while I was yet with you.”</span> What follows in St. Luke, + <span class="tei tei-q">“that all things must be fulfilled, which + were written in the Law of Moses, and the Prophets, and the Psalms, + concerning me,”</span> was omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 45 was + omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verse 46 ran: + <span class="tei tei-q">“That thus it behoved Christ to + suffer,”</span> &c.; so that the whole sentence read, + <span class="tei tei-q">“These are the words which I spake unto + you, while I was yet with you, That thus it behoved Christ to + suffer, and to rise from the dead the third day.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Verses 52 and 53 + were omitted.</p><span class="tei tei-pb" id="page256">[pg + 256]</span><a name="Pg256" id="Pg256" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">I shall now make + a few remarks on some of the passages absent from Marcion's Gospel, + or which, in it, differ from the Canonical Gospel of St. Luke.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">1. It was not + attributed to St. Luke. It was Τὸ Εὐαγγέλιον, not κατὰ Λουκᾶν. + Tertullian explicitly says, <span class="tei tei-q">“Marcion + inscribes no name on his Gospel,”</span><a id="noteref_450" name= + "noteref_450" href="#note_450"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">450</span></span></a> and + in the <span class="tei tei-q">“Dialogue on the Right Faith”</span> + it is asserted that he protested his Gospel was <em class= + "tei tei-emph"><span style="font-style: italic">the</span></em> + Gospel, the only one; and that the multiplicity of Gospels used by + Catholics, and their discrepancies, were a proof that none of these + other Gospels were genuine. He even went so far as to assert that + his Gospel was written by Christ,<a id="noteref_451" name= + "noteref_451" href="#note_451"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">451</span></span></a> and + when closely pressed on this point, and asked whether Christ wrote + the account of his own passion and resurrection, he said it was so, + but afterwards hesitated, and asserted that it was probably added + by St. Paul.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This shows + plainly enough that Marcion had received the Gospel, probably from + the Church of Sinope, where it was the only one known, and that he + had heard nothing about St. Luke as its author; indeed, knew + nothing of its origin. He treated it with the utmost veneration, + and in his veneration for it attributed its authorship to the Lord + himself; supposing the words of St. Paul, <span class= + "tei tei-q">“the Gospel of Christ,”</span><a id="noteref_452" name= + "noteref_452" href="#note_452"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">452</span></span></a> + <span class="tei tei-q">“the Gospel of his Son,”</span><a id= + "noteref_453" name="noteref_453" href="#note_453"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">453</span></span></a> + <span class="tei tei-q">“the Gospel of God,”</span><a id= + "noteref_454" name="noteref_454" href="#note_454"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">454</span></span></a> to + mean that Jesus Christ was the actual author of the book.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Marcion, it may + be remarked, would have had no objection to acknowledging St. Luke + as the compiler of <span class="tei tei-pb" id="page257">[pg + 257]</span><a name="Pg257" id="Pg257" class="tei tei-anchor"></a> + the Gospel, as that evangelist was a devoted follower of St. Paul. + If he did not do so, it was because at Sinope the Gospel read in + the Church was not known by his name.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">2. Marcion's + Gospel was without the Preface, Luke i. 1-4.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This Preface is + certainly by St. Luke, but was added, we may conjecture, after the + final revision of his Gospel, when he issued the second edition. + Its absence from Marcion's Gospel shows that it did not accompany + the first edition.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">3. The narrative + of the nativity, Luke i. ii., is not in Marcion's Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It has been + supposed by critics that he omitted this narrative purposely, + because his Christ was descended from the highest God, had no part + with the world of the Demiurge, and had therefore no earthly + mother.<a id="noteref_455" name="noteref_455" href= + "#note_455"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">455</span></span></a> But + if so, why did Marcion suffer the words, <span class= + "tei tei-q">“Thy mother and thy brethren stand without desiring to + see thee”</span> (Luke viii. 20), to remain in his Gospel?</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And it does not + appear that Marcion denied the incarnation <span class= + "tei tei-hi"><span style="font-style: italic">in + toto</span></span>, and went to the full extreme of Docetic + doctrine. On the contrary, he taught that Christ deceived the God + of this World, by coming into it as a man. The Demiurge trusted he + would be his Messiah, to confirm the Law for ever. But when he saw + that Christ was destroying the Law, he inflicted on him death. And + this was only possible, because Christ was, through his human + nature, subject to his power.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is a less + violent supposition that in the Church of Sinope the Gospel was, + like that of St. Mark, without a narrative of the nativity and + childhood of Jesus. It is probable, moreover, that the first two + chapters of St. Luke's Gospel were added at a later period. The + <span class="tei tei-pb" id="page258">[pg 258]</span><a name= + "Pg258" id="Pg258" class="tei tei-anchor"></a> account of the + nativity and childhood is taken from the mouths of the blessed + Virgin Mary, of eye-witnesses, or contemporaries. <span class= + "tei tei-q">“Mary kept all these things and pondered them in her + heart,”</span> and <span class="tei tei-q">“His mother kept all + these sayings in her heart.”</span><a id="noteref_456" name= + "noteref_456" href="#note_456"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">456</span></span></a> This + is our guaranty that the story is true. Mary kept them in memory, + and the evangelist appeals to her memory for them. So with regard + to the account of the nativity of the Baptist, <span class= + "tei tei-q">“All they that heard these things laid them up in their + hearts.”</span><a id="noteref_457" name="noteref_457" href= + "#note_457"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">457</span></span></a> To + their recollections also the evangelist appeals as his + authority.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Now it is not + probable that St. Luke or St. Paul were brought in contact with the + Virgin and the people about Hebron, relatives of the Baptist. Their + lives were spent in Asia Minor. But St. John, we know, became the + guardian of the blessed Virgin after the death of Christ.<a id= + "noteref_458" name="noteref_458" href="#note_458"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">458</span></span></a> Greek + ecclesiastical tradition declares that she accompanied him to + Ephesus. But be that as it may, St. John almost certainly would + have tenderly and reverently collected the <span class= + "tei tei-q">“memorabilia”</span> of the blessed Mother concerning + her Divine Son's birth and infancy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. John had the + organizing and disciplining of the <span class= + "tei tei-q">“Asiatic”</span> churches founded by St. Paul after the + removal of the Apostle of the Gentiles. When he came to Ephesus, + and went through the Churches of Asia Minor, he found a Gospel + compiled by St. Luke in general use. To this he added such + particulars as were expedient to complete it, amongst others the + <span class="tei tei-q">“recollections”</span> of St. Mary, and the + relatives of the Baptist. It is most probable that he gave them to + St. Luke to work into his narrative, and thus to form a second + edition of his Gospel.<a id="noteref_459" name="noteref_459" href= + "#note_459"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">459</span></span></a> That + the Gospel of St. Luke was retouched <span class="tei tei-pb" id= + "page259">[pg 259]</span><a name="Pg259" id="Pg259" class= + "tei tei-anchor"></a> after the abatement of the anti-legal + excitement can hardly be doubted. We shall see instances as we + proceed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">4. The section + relating to the Baptist (Luke iii. 2-19), with which the most + ancient Judaizing Gospels opened, was absent from that of + Marcion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">John belonged to + the Old Covenant; he could not therefore be regarded as revealing + the Gospel of the unknown God. This is thought by Baur, Hilgenfeld + and Volckmar, to be the reason of the omission. But the explanation + is strained. I think it probable, as stated above, that St. Luke + when with St. Paul had not got the narrative of those who had heard + and seen the birth of the Baptist and his preaching beyond Jordan. + Had Marcion, moreover, objected to the Baptist as belonging to the + Old Covenant, he would not have suffered the presence in his Gospel + of the passage, Luke vii. 24-28, containing the high commendation + of John, <span class="tei tei-q">“This is he of whom it is written, + Behold, I send my messenger before thy face, which shall prepare + the way before thee.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">5. There is no + mention in Marcion's Gospel of the baptism of our Lord (Luke iii. + 21, 22). This is given very briefly in St. Luke's Gospel. To the + Nazarene Church this event was of the utmost importance; it was + regarded as the beginning of the mission of Jesus, the ratification + by God of his Messiahship, and therefore the Gospels of Mark and of + the Hebrews opened with it. But the significance was not so deeply + felt by the <span class="tei tei-pb" id="page260">[pg + 260]</span><a name="Pg260" id="Pg260" class="tei tei-anchor"></a> + Gentile converts, and therefore the circumstance is despatched in a + few words.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">6. The genealogy + of Joseph is not given (Luke iii. 23-38). This is not to be + wondered at. It is an evidently late interpolation, clumsily + foisted into the sacred text, rudely interrupting the + narrative.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">(21): + <span class="tei tei-q">“Now when all the people were baptized, it + came to pass that Jesus also being baptized, and praying, the + heaven opened, (22) and the Holy Ghost descended in a bodily shape + like a dove upon him, and a voice came from heaven, which said, + Thou art my beloved Son; in thee I am well pleased. (iv. 1): And + Jesus being full of the Holy Ghost returned from Jordan, and was + led by the Spirit into the wilderness.”</span> Such is the natural + order. But it is interrupted by the generation of Joseph, the + supposed father of Jesus, from Adam. This generation does not + concern Jesus at all, but it came through some Jewish Christians + into the hands of the Church in Asia Minor, and was forced between + the joints of the sacred text, to the interruption of the narrative + and the succession of ideas.<a id="noteref_460" name="noteref_460" + href="#note_460"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">460</span></span></a> + Marcion had it not in the Gospel brought from Pontus.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">7. The narrative + of the Temptation is not in Marcion's Gospel. It can have been no + omission of his, for it would have tallied admirably with his + doctrine. He held that the God of this world believed Christ at + first to be the Messiah, but finally was undeceived. In the + narrative of the Temptation the devil offers Christ all the + kingdoms of the world and the glory of them. He takes the position + which in Marcion's scheme was occupied by the Demiurge. Had he + possessed the record of <span class="tei tei-pb" id="page261">[pg + 261]</span><a name="Pg261" id="Pg261" class="tei tei-anchor"></a> + the Temptation, it would have mightily strengthened his + position.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">8. The + <span class="tei tei-q">“Gospel of our Lord”</span> opens with the + words, <span class="tei tei-q">“In the fifteenth year of Tiberius + Caesar, Pontius Pilate ruling in Judaea (ἡγεμονεύοντος in place of + ἐπιτροπεύοντος, an unimportant difference), Jesus came down to + Capernaum, a city of Galilee, and straightway on the Sabbath days, + going into the synagogue, he taught”</span> (εἰσελθὼν εἰς τὴν + συναγωγὴν ἐδίδασκε in place of καὶ διδάσκων αὐτοὺς ἐν τοῖς + σάββασιν), again an unimportant variation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">9. The words + <span class="tei tei-q">“Jesus of Nazareth”</span><a id= + "noteref_461" name="noteref_461" href="#note_461"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">461</span></span></a> are + in Marcion's Gospel simply <span class="tei tei-q">“Jesus.”</span> + This may have been done by Marcion on purpose. But there is no + evidence that it was omitted in xxiv. 19.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">10. The order of + events, as given in Luke iv., is changed. Jesus, in Marcion's + Gospel, goes first to Capernaum, and then to Nazareth, reversing + the order in St. Luke.</p><a name="Pg262" id="Pg262" class= + "tei tei-anchor"></a> + + <table summary="This is a table" cellspacing="0" class= + "tei tei-table" style="margin-bottom: 1.00em"> + <colgroup span="2"></colgroup> + + <tbody> + <tr class="tei tei-row"> + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Gospel of the Lord.</span></span></td> + + <td class="tei tei-cell"><span class= + "tei tei-hi"><span style="font-variant: small-caps">The + Gospel of St. Luke,</span></span> iv. 14-40.</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">9. Christ goes to Capernaum, and + enters the synagogue to teach.</td> + + <td class="tei tei-cell">1. Christ comes into Galilee, and + the fame of him goes round about (14).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">10. All are astonished at his + doctrine and power.</td> + + <td class="tei tei-cell">2. He teaches in the synagogues of + Galilee, being glorified of all (15).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">11. He heals the demoniac.</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">12. All are amazed at his + power.</td> + + <td class="tei tei-cell">3. He comes to Nazareth, and goes + into the synagogue (16).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">14. He enters Simon's house, and + heals his wife's mother.</td> + + <td class="tei tei-cell">4. He opens Esaias, and interprets + his prophecy (17-21).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">13. His fame spreads.</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">2. He teaches in the synagogues, + being glorified of all.</td> + + <td class="tei tei-cell">5. All bare him witness, and wonder + at his gracious words, but ask if he is not Joseph's son + (22).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">3. He comes to Nazareth, and goes + into the synagogue.</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">5. All bare him witness, and wonder + at his gracious words.</td> + + <td class="tei tei-cell">6. Christ quotes a proverb, and + combats it (23-27).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">6. Christ quotes a proverb, and + combats it.</td> + + <td class="tei tei-cell">7. The Nazarenes seek to throw him + down a precipice (28, 29).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">7. The Nazarenes seek to throw him + down a precipice.</td> + + <td class="tei tei-cell"></td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">8. He escapes, and goes to + Capernaum.</td> + + <td class="tei tei-cell">8. He escapes, and goes to Capernaum + (30, 31).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell">15. At sunset he heals the + sick.</td> + + <td class="tei tei-cell">9. He teaches in the synagogue at + Capernaum (31).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell">10. All are astonished at his + doctrine and power (32).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell">11. He heals the demoniac + (33-35).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell">12. All are amazed at his power + (36).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell">13. His fame spreads (37).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell">14. He enters Simon's house, and + heals his wife's mother (38, 39).</td> + </tr> + + <tr class="tei tei-row"> + <td class="tei tei-cell"></td> + + <td class="tei tei-cell">15. At sunset he heals the sick + (40).</td> + </tr> + </tbody> + </table> + + <p class="tei tei-p" style="margin-bottom: 1.00em">By placing the + subject-matter of the two narratives side by side, and numbering + that of St. Luke consecutively, and giving the corresponding + paragraphs, with their numbers as in Luke's order, arranged in the + Marcionite succession, the reader is able at once to see the + difference. No doctrinal question was touched by this + transposition. The only explanation of it which is satisfactory is + that each Gospel contained fragments which were pieced together + differently. One block consisted of paragraphs 2-8; another, of + paragraphs 9-14; another 15. Besides these blocks, there were + chips, splinters, the paragraphs 1, 13, 15. Marcion's Gospel was + without 1 and 4.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Par. 2, verse + 15: <span class="tei tei-q">“He taught in their synagogues, being + glorified of all,”</span> was common to both Gospels. In Marcion's, + most appropriately, it came after Christ has performed miracles; + less judiciously in Luke's does it come before the performance of + miracles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Par. 13: + <span class="tei tei-q">“And the fame of him went out into every + place of the country round about.”</span> St. Luke put this + <span class="tei tei-pb" id="page263">[pg 263]</span><a name= + "Pg263" id="Pg263" class="tei tei-anchor"></a> after Christ had + taught in Nazareth and Capernaum; in Marcion's Gospel it was before + he had been to Nazareth, but immediately after the healing of + Simon's wife's mother. It ought probably to occupy the place + assigned it in Marcion's text. The fame of Christ spreads. They in + Nazareth hear of it, and say, <span class="tei tei-q">“What we have + heard done in Capernaum, do also here.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Par. 15: + <span class="tei tei-q">“Now when the sun was setting, all they + that had any sick with divers diseases brought them unto + him,”</span> &c., as in St. Luke iv. 40, 41. This Marcion's + Gospel has immediately after the healing of the sick wife of Simon, + as though the rumour of the miracle attracted all who had sick + relations to bring them to Christ. No doubt the paragraph should + rightly stand in connection with this miracle of healing the + fevered woman.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But there are + omissions supposed to have been made purposely by Marcion. In verse + 16 of St. Luke's Gospel, c. iv.: <span class="tei tei-q">“He came + to Nazareth, where he had been brought up,”</span> in the + <span class="tei tei-q">“Gospel of the Lord”</span> ran, + <span class="tei tei-q">“He came to Nazareth”</span> only. But it + is not improbable that <span class="tei tei-q">“where he had been + brought up”</span> was a gloss which crept into the text after the + addition of the narrative of the early years of Christ had been + added to the Canonical Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">All the reading + from the prophet Esaias, and the exposition of the prophecy (Luke + iv. 17-21) was omitted, there can be small question, by Marcion, + because it mutilated against his views touching the prophets as + ministers, not of the God of Christ, but of the God of this + world.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Luke iv. 23: + <span class="tei tei-q">“Do also here in thy country,”</span> + changed into, <span class="tei tei-q">“Do also here.”</span> It is + possible that <span class="tei tei-q">“in thy country”</span> may + be a gloss which has crept into a later text of St. Luke's Gospel, + or was inserted by Luke in his second edition.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">11. Luke vii. + 29-35 are wanting in Marcion's Gospel. <span class="tei tei-pb" id= + "page264">[pg 264]</span><a name="Pg264" id="Pg264" class= + "tei tei-anchor"></a> That verses 29-32 should have been purposely + excluded, it is impossible to suppose, as they favoured Marcion's + tenets. It has been argued that the rest of the verses, 33-35, were + cut out by Marcion because in verse 34 it is said, <span class= + "tei tei-q">“The Son of Man is come eating and drinking; and ye + say, Behold a gluttonous man and a winebibber.”</span> But the + <span class="tei tei-q">“Gospel of the Lord”</span> contained Luke + v. 33: <span class="tei tei-q">“Why do the disciples of John fast + often, and make long prayers, and likewise the disciples of the + Pharisees; but thine eat and drink;”</span> and the example of + Christ going to the feast prepared by Levi is retained (v. 29).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">12. Luke viii. + 19: <span class="tei tei-q">“Then came to him his mother and his + brethren,”</span> &c., omitted; but the next verse, + <span class="tei tei-q">“And it was told him by certain which said, + Thy mother and thy brethren stand without, desiring to see + thee.”</span> This cannot be admitted as a mutilation by Marcion. + Had he cut out verse 19, he would also have removed verse 20. + Rather is verse 19 an amplification of the original text. The + <span class="tei tei-q">“saying”</span> of Jesus was known in the + <span class="tei tei-q">“Asiatic”</span> churches; and when Luke + wove it into the text of his Gospel, he introduced it with the + words, <span class="tei tei-q">“Then came to him his mother and his + brethren, and could not come at him for the press,”</span> words + not necessary, but deducible from the preserved text, and useful as + introducing it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">13. Luke x. 21: + <span class="tei tei-q">“In that hour he rejoiced in the spirit, + and said, I praise and thank thee, Lord of heaven, that those + things which are hidden from the wise and prudent thou hast + revealed to babes.”</span> The version in Luke's Gospel may have + been tampered with by Marcion, lest God should appear harsh in + hiding <span class="tei tei-q">“those things from the wise and + prudent.”</span> But it is more likely that Marcion's text is the + correct one. Why should Christ thank God that he has hidden the + truth <span class="tei tei-pb" id="page265">[pg 265]</span><a name= + "Pg265" id="Pg265" class="tei tei-anchor"></a> from the wise and + prudent? The reading in Marcion's Gospel is not only a better one, + but it also appears to be an independent one. He has, <span class= + "tei tei-q">“I praise and thank thee.”</span> The received text + differs in different codices; in some, Jesus rejoices <span class= + "tei tei-q">“in the Spirit;”</span> in others, <span class= + "tei tei-q">“in the Holy Spirit.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">14. Luke x. 22: + <span class="tei tei-q">“All things are delivered to me of my + Father, and no man hath known the Father save the Son, nor the Son + save the Father, and he to whom the Son hath revealed him.”</span> + No doctrinal purpose was effected by the change. It is therefore + probable that the Sinope Gospel ran as in Marcion's text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">15. Luke x. 25: + <span class="tei tei-q">“Doing what shall I obtain life?”</span> + <span class="tei tei-q">“eternal”</span> being omitted, it is + thought, lest Jesus should seem to teach that eternal life was to + be obtained by fulfilling the Law.<a id="noteref_462" name= + "noteref_462" href="#note_462"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">462</span></span></a> But + Marcion did not alter the same question when asked by the ruler, in + Luke xviii. 18; for then Christ, after he has referred him to the + Law, goes on to impose on him a higher law—that of love. But + <span class="tei tei-q">“eternal”</span> may be an addition to + Luke's text in the second edition.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">16. The first + petition in the Lord's Prayer differs in Marcion's Gospel from that + in St. Luke. Marcion has, <span class="tei tei-q">“Father! may thy + Holy Spirit come to us, Thy kingdom come,”</span> &c., instead + of, <span class="tei tei-q">“Father! (which art in heaven—not in + the most ancient copies of St. Luke) Hallowed be thy name,”</span> + &c. No purpose was served by this difference; and we must not + attribute to Marcion in this instance wilful alteration of the + sacred text. It is apparent that several versions of the Lord's + Prayer existed in the first age of the Church, and that this was + the form in which it was accepted and used in Pontus, perhaps + throughout Asia Minor.</p><span class="tei tei-pb" id="page266">[pg + 266]</span><a name="Pg266" id="Pg266" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the Lord's + Prayer in St. Luke's Gospel stood originally as in Marcion's Gospel + is made almost certain by verse 13. After giving the form of + prayer, xi. 2-4, Christ instructs his disciples on the readiness of + God to answer prayer. <span class="tei tei-q">“And,”</span> he + continues, <span class="tei tei-q">“if ye then, being evil, know + how to give good gifts unto your children; how much more shall your + heavenly Father give the Holy Spirit to them that ask him?”</span> + How ready will He be to give that which you have learned to ask in + the first petition of the prayer I have just taught you! The + petition was altered in the received text later, to accommodate it + to the form given in St. Matthew's Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">17. Luke xi. 29: + <span class="tei tei-q">“There shall no sign be given.”</span> What + follows in St. Luke's Gospel, <span class="tei tei-q">“but the sign + of the prophet Jonas,”</span> and verses 30-32, were not found in + Marcion's Gospel. Perhaps all this was inserted in the second + edition of St. Luke's Gospel. But also perhaps the allusions to the + Ninevites and the Queen of the South were omitted, because of the + condemnation pronounced on the generation which received not Christ + through them; and Jesus was not the manifestation of the God of + judgment, but of the God of mercy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">18. So also + <span class="tei tei-q">“judgment”</span> was turned into + <span class="tei tei-q">“calling,”</span> in verse 42; and also the + verses 49-51, in which the blood of the prophets is said to be + <span class="tei tei-q">“required of this generation.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">19. Luke xii. + 38: <span class="tei tei-q">“The evening watch”</span> is perhaps + an earlier reading than the received one: <span class= + "tei tei-q">“If he shall come in the second watch, or come in the + third watch;”</span> which has the appearance of an expansion of + the simpler text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The evening + watch was the first watch. The Christians in the first age thought + that our Lord would come again immediately. But as he did not + return again in <span class="tei tei-pb" id="page267">[pg + 267]</span><a name="Pg267" id="Pg267" class="tei tei-anchor"></a> + glory in the first watch, they altered the text to <span class= + "tei tei-q">“the second watch or the third watch.”</span> + Consequently Marcion's text is the original unaltered one.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">20. Luke xii. 6, + 7: <span class="tei tei-q">“Are not five sparrows sold for two + farthings, and not one of them is forgotten before God? But even + the very hairs of your head are all numbered. Fear not therefore; + ye are of more value than many sparrows.”</span> Perhaps Marcion + omitted this because he did not hold that the Supreme God concerned + Himself with the fate of men's bodies.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But more + probably the passage did not occur in the original Pauline Gospel, + but was grafted into it afterwards when St. Matthew's Gospel came + into the hands of the Asiatic Christians, when it was transferred + from it (x. 29-31) verbatim to Luke's Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">21. Marcion's + Gospel was without Luke xiii. 1-10.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The absence of + the account of the Galilaeans, whose blood Pilate had mingled with + their sacrifices, and of those on whom the tower in Siloam fell, + which occurs in the received text, removes a difficulty. St. Luke + says, <span class="tei tei-q">“There were present at that season + some that told him of the Galilaeans, whose blood,”</span> &c., + as though it were a circumstance which had just taken place, + whereas this act of barbarity was committed when Quirinus, not + Pilate, was governor, twenty-four years before the appearance of + Jesus. And no tower in Siloam is mentioned in any account of + Jerusalem. The mention of the Galilaeans in the canonical text has + the appearance of an anachronism, and probably did not exist in the + Gospel which Marcion received, and was a late addition to the + Gospel of Luke.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The parable of + the fig-tree which follows may, however, have been removed by + Marcion lest the Supreme God should appear as a God of judgment + against those who produced no fruit, <span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + did no works. But it is <span class="tei tei-pb" id="page268">[pg + 268]</span><a name="Pg268" id="Pg268" class="tei tei-anchor"></a> + more probable that this parable, which has an anti-Pauline moral, + was not in the original edition of Luke's Gospel.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">22. Luke xii. i + 28: <span class="tei tei-q">“There shall be weeping and gnashing of + teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the + prophets, in the kingdom of God, and you yourselves thrust + out,”</span> altered into, <span class="tei tei-q">“when ye shall + see all the righteous in the kingdom of God, and ye yourselves cast + and held back without.”</span><a id="noteref_463" name= + "noteref_463" href="#note_463"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">463</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The change of + <span class="tei tei-q">“the righteous”</span> into <span class= + "tei tei-q">“Abraham, and Isaac, and Jacob,”</span> in the + deutero-Luke, clearly disturbs the train of thought. Ye Jews shall + weep when ye see the δικαίοι, those made righteous through faith, + by the righteousness which is <em class="tei tei-emph"><span style= + "font-style: italic">not</span></em> of the Law, Gentiles from East + and West, in the kingdom, and ye yourselves cast out.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Hilgenfeld + thinks that the account of the Judgment by St. Matthew and St. Luke + is couched in terms coloured by the respective parties to which the + evangelists belonged, and that the sentences on the lost are + sharpened to pierce the antagonistic party. Thus, in the Gospel of + St. Luke, Christ dooms to woe those who are workers of + unrighteousness, ἐργάται ἀδικίας,<a id="noteref_464" name= + "noteref_464" href="#note_464"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">464</span></span></a> using + the Pauline favourite expression to designate those who are cast + out to weeping and gnashing of teeth, as men who have not received + the righteousness which is of faith; whereas, in St. Matthew it is + the workers of anomia, οἱ ἐργαζόμενοι τὴν ἀνομίαν,<a id= + "noteref_465" name="noteref_465" href="#note_465"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">465</span></span></a> by + which Hilgenfeld thinks the Pauline anti-legalists are not + obscurely hinted at, who are hurled into outer darkness. In St. + Luke it is curious to notice how the lost are described as Jews: + <span class="tei tei-q">“We have eaten and drunk in thy presence, + and thou hast taught in our streets;”</span> whereas the elect who + <span class="tei tei-pb" id="page269">[pg 269]</span><a name= + "Pg269" id="Pg269" class="tei tei-anchor"></a> <span class= + "tei tei-q">“sit down in the kingdom of God”</span> come + <span class="tei tei-q">“from the east and from the west, and from + the north and from the south,”</span> that is to say, are + Gentiles.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In Marcion's + text we have therefore the ἀδικαίοι shut and cast out, and the + δικαίοι sitting overthroned in the kingdom of God. It can scarcely + be doubted that this is the correct reading, and that <span class= + "tei tei-q">“Abraham, Isaac and Jacob,”</span> was substituted for + δικαίοι at a later period with a conciliatory purpose.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The rest of the + chapter, 31-35, is not to be found in Marcion's Gospel. The first + who are to be last, and the last first, not obscurely means that + the Gentiles shall precede the Jews. This was in the <span class= + "tei tei-q">“Gospel of the Lord,”</span> which was, however, + without the warning given to Christ, <span class="tei tei-q">“Get + thee out, and depart hence; for Herod will kill thee,”</span> and + the lamentation of the Saviour over the holy city, <span class= + "tei tei-q">“O Jerusalem, Jerusalem, which killest the + prophets,”</span> &c. Why Marcion should omit this is not + clear. It was probably not in the Gospel of Sinope.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">23. Luke xiv. + 7-11. The same may be said of the parable put forth to those bidden + to a feast, when Christ marked how they chose out the chief rooms. + It has been supposed by critics that Marcion omitted it, lest Jesus + should seem to sanction feasting; but this reason is far-fetched, + and it must be remembered that he did retain Luke v. 29 and 33.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">24. Luke xv. + 11-32. The parable of the Prodigal Son is omitted. That it is left + out, as is suggested by some critics, because the elder son + signifies mystically the Jewish Church, and the prodigal son + represents the Heathen world, is to transfer such allegorical + interpretations back to an earlier age than we are justified in + doing. Marcion was not bound to admit such an interpretation of the + parable, if received in his day. Marcion, <span class="tei tei-pb" + id="page270">[pg 270]</span><a name="Pg270" id="Pg270" class= + "tei tei-anchor"></a> moreover, opposed allegorizing the sayings of + Scripture, and insisted on their literal interpretation. Neander + says, <span class="tei tei-q">“The other Gnostics united with their + theosophical idealism a mystical, allegorizing interpretation of + the Scriptures. Marcion, simple in heart, was decidedly opposed to + this artificial method of interpretation. He was a zealous advocate + of the literal interpretation which prevailed among the antagonists + of Gnosticism.”</span><a id="noteref_466" name="noteref_466" href= + "#note_466"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">466</span></span></a> It is + therefore most improbable that a popular interpretation of this + parable, if such an interpretation existed at that time, should + have induced Marcion to omit the parable.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">25. Luke xvi. + 12: <span class="tei tei-q">“If ye have not been faithful in that + which is another man's, who will give you that which is + mine?”</span> Surely a reading far preferable to that in the + Canonical Gospel, <span class="tei tei-q">“who will give you that + which is your own?”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">26. Luke, xvi. + 17: <span class="tei tei-q">“One tittle of my words shall not + fall,”</span> in place of, <span class="tei tei-q">“One tittle of + the Law shall not fall.”</span> As has been already remarked, the + reading in St. Luke is evidently corrupt, altered deliberately by + the party of conciliation. Marcion's is the genuine text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">27. Luke xvii. + 9, 10. The saying, <span class="tei tei-q">“We are unprofitable + servants; we have done that which was our duty to do,”</span> was + perhaps omitted by Marcion, lest the Gospel should seem to sanction + the idea that any obligation whatever rested on the believer. The + received text is thoroughly Pauline, inculcating the worthlessness + of man's righteousness. Hahn and Ritschl argue that the whole of + the parable, 7-10, was not in Marcion's Gospel; and this is + probable, though St. Epiphanius only says that Marcion cut out, + <span class="tei tei-q">“We are unprofitable servants; we have done + that which was our duty to <span class="tei tei-pb" id= + "page271">[pg 271]</span><a name="Pg271" id="Pg271" class= + "tei tei-anchor"></a> do.”</span><a id="noteref_467" name= + "noteref_467" href="#note_467"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">467</span></span></a> The + whole Parable has such a Pauline ring, that it would probably have + been accepted in its entirety by Marcion, if his Gospel had + contained it; and the parable is divested of its point and meaning + if only the few words are omitted which St. Epiphanius mentions as + deficient.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">28. Luke xvii. + 18: <span class="tei tei-q">“There are not found returning to give + glory to God. And there were many lepers in the time of Eliseus the + prophet in Israel; and none of them was cleansed, saving Naaman the + Syrian.”</span> In the Gospel of the Lord, this passage concerning + the lepers in the time of Eliseus occurs <em class= + "tei tei-emph"><span style="font-style: italic">twice</span></em>; + once in chap. i. v. 15, as already given, and again here. It has + been preserved in St. Luke's Gospel in only one place, in that + corresponding with Marcion i. 15, viz. Luke iv. 27.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is clear that + this was a fragmentary saying of our Lord drifting about, which the + compiler of the Sinope Gospel inserted in two places where it + thought it would fit in with other passages. When St. Luke's Gospel + was revised, it was found that this passage occurred twice, and + that it was without appropriateness in chap. xvii. after verse 18, + and was therefore cut out. But in Marcion's Gospel it remained, a + monument of the manner in which the Gospels were originally + constructed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">29. Luke xviii. + 19. Marcion had: <span class="tei tei-q">“Jesus said to him, Do not + call me good; one is good, the Father;”</span> another version of + the text, not a deliberate alteration.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">30. Luke xviii. + 31-34. The prophecies of the passion omitted by Marcion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">31. Luke xix. + 29-46. The ride into Jerusalem on an ass, and the expulsion of the + buyers and sellers from the Temple, are omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Why the + Palm-Sunday triumphal entry should have <span class="tei tei-pb" + id="page272">[pg 272]</span><a name="Pg272" id="Pg272" class= + "tei tei-anchor"></a> been excluded does not appear. In St. Luke's + Gospel Jesus is not hailed as <span class="tei tei-q">“King of the + Jews”</span> and <span class="tei tei-q">“Son of David.”</span> Had + this been the case, these two titles, we may conclude, would have + been eliminated from the narrative; but we see no reason why the + whole account should be swept away. It probably did not exist in + the original Gospel Marcion obtained in Pontus.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Did Marcion cut + out the narrative of the expulsion of the buyers and sellers from + the Temple? I think not. St. John, in his Gospel, gives that event + in his second chapter as occurring, not at the close of the + ministry of Christ, but at its opening.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. John is the + only evangelist who can be safely relied upon for giving the + chronological order of events. St. Matthew, as has been already + shown, did not write the acts of our Lord, but his sayings only; + and St. Mark was no eye-witness.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">A Pauline Gospel + would not contain the account of the purifying of the Temple, and + the saying, <span class="tei tei-q">“My house is the house of + prayer.”</span> But when St. Matthew's Gospel, or St. Mark's, found + its way into Asia Minor, this passage was extracted from one of + them, and interpolated in the Lucan text, in the same place where + it occurred in those Gospels—at the end of the ministry, and + therefore in the wrong place.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">32. Luke xx. + 9-18. The parable of the vineyard and the husbandmen. This Marcion + probably omitted because it made the Lord of the vineyard, who sent + forth the prophets, the same as the Lord who sent his son. The lord + of the vineyard to Marcion was the Demiurge, but the Supreme Lord + sent Christ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">33. Luke xx. 37, + 38, omitted by Marcion, because a reference to Moses, and God, as + the God of Abraham, Isaac and Jacob.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">34. Luke xxi. + 18: <span class="tei tei-q">“There shall not an hair of your + <span class="tei tei-pb" id="page273">[pg 273]</span><a name= + "Pg273" id="Pg273" class="tei tei-anchor"></a> head perish,”</span> + omitted, perhaps, lest the God of heaven, whom Christ revealed, + should appear to concern himself about the vile bodies of men, + under the dominion of the God of this world; but more probably this + verse did not exist in the original text. The awkwardness of its + position has led many critics to reject it as an + interpolation,<a id="noteref_468" name="noteref_468" href= + "#note_468"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">468</span></span></a> and + the fact of Marcion's Gospel being without it goes far to prove + that the original Luke Gospel was without it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">35. Luke xxi. + 21, 22. The warning given by our Lord to his disciples to flee from + Jerusalem when they see it encompassed with armies. Verse 21 was + omitted no doubt because of the words, <span class= + "tei tei-q">“These be the days of vengeance, that all things which + are written may be fulfilled.”</span> This jarred with Marcion's + conception of the Supreme God as one of mercy, and of Jesus as + proclaiming blessings and forgiveness, in place of the vengeance + and justice of the World-God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">36. Luke xxii. + 16-18. The distribution of the paschal cup among the disciples is + omitted.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">37. Luke xxii. + 28-30. The promise that the apostles should eat and drink in + Christ's kingdom and judge the twelve tribes, was omitted by + Marcion, as inconsistent with his views of the spiritual nature of + the heavenly kingdom; and that judgment should be committed by the + God of free forgiveness to the apostles, was in his sight + impossible. Why Luke xxiii. 43, 47-49, were not in Marcion's Gospel + does not appear; they can hardly have been omitted purposely.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">38. Luke xxiii. + 2. In Marcion's Gospel it ran: <span class="tei tei-q">“And they + began to accuse him, saying, We found this one perverting the + nation, and destroying the Law and the Prophets, and forbidding to + give tribute to Caesar, and leading away the women and + children.”</span></p><span class="tei tei-pb" id="page274">[pg + 274]</span><a name="Pg274" id="Pg274" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is not + possible that Marcion should have forced the words <span class= + "tei tei-q">“destroying the Law and the Prophets”</span> into the + text, for these are the accusations of <em class= + "tei tei-emph"><span style="font-style: italic">false</span></em> + witnesses. And this is precisely what Marcion taught that Christ + had come to do. Both this accusation and that other, that he drew + away after him the women and children from their homes and domestic + duties and responsibilities, most probably did exist in the + original text. It is not improbable that they were both made to + disappear from the authorized text later, when the conciliatory + movement began.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">39. Luke xxiv. + 43. In Marcion's Gospel, either the whole of the verse, + <span class="tei tei-q">“Verily, I say unto thee, To-day shalt thou + be with me in Paradise,”</span> was omitted, or more probably only + the words <span class="tei tei-q">“in Paradise.”</span> Marcion + would not have purposely cut out such an instance of free + acceptance of one who had all his life transgressed the Law, but he + may have cancelled the words <span class="tei tei-q">“in + Paradise.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">40. Luke xxiv. + 25 stood in Marcion's Gospel, <span class="tei tei-q">“O fools, and + in heart slow to believe all that he spake unto you;”</span> and 27 + and 45, which relate that Jesus explained to the two disciples out + of Moses and the Prophets how he must suffer, and that he opened + their understanding to understand the Scriptures, were both + absent.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">41. Luke xxiv. + 46. Instead of Christ appealing to the Prophets, Marcion made him + say, <span class="tei tei-q">“These are the words which I spake + unto you, while I was yet with you, that thus it behoved Christ to + suffer, and to rise from the dead the third day.”</span> This was + possibly Marcion's doing.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The other + differences between Marcion's Gospel and the Canonical Gospel of + St. Luke are so small, that the reader need not be troubled with + them here. For a fuller and more particular account of Marcion's + Gospel <span class="tei tei-pb" id="page275">[pg + 275]</span><a name="Pg275" id="Pg275" class="tei tei-anchor"></a> + he is referred to the works indicated in the footnote.<a id= + "noteref_469" name="noteref_469" href="#note_469"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">469</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It will be seen + from the list of differences between the <span class= + "tei tei-q">“Gospel of our Lord”</span> and the Gospel of St. Luke, + that all the apparent omissions cannot be attributed to Marcion. + The Gospel he had he regarded with supreme awe; it was because his + Gospel was so ancient, so hallowed by use through many years, that + it was invested by him with sovereign authority, and that he + regarded the other Gospels as apocryphal, or at best only + deutero-canonical.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is by no + means certain that even where his Gospel has been apparently + tampered with to suit his views, his hands made the alterations in + it. What amplifications St. Luke's Gospel passed through when it + underwent revision for a second edition, we cannot tell.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + our Lord, if not the original Luke Gospel—and this is probable—was + the basis of Luke's compilation. But that it was Luke's first + edition of his Gospel, drawn up when St. Paul was actively engaged + in founding Asiatic Churches, is the view I am disposed to take of + it. As soon as a Church was founded, the need of a Gospel was felt. + To satisfy this want, Paul employed Luke to collect memorials of + the Lord's life, and weave them together into an historical + narrative.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + our Lord contains nothing which is not found in that of St. Luke. + The arrangement is so similar, that we are forced to the conclusion + that it was <span class="tei tei-pb" id="page276">[pg + 276]</span><a name="Pg276" id="Pg276" class="tei tei-anchor"></a> + either used by St. Luke, or that it was his original composition. + If he used it, then his right to the title of author of the third + Canonical Gospel falls to the ground, as what he added was of small + amount. Who then composed the Gospel? We know of no one to whom + tradition even at that early age attributed it.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Luke was the + associate of St. Paul; ecclesiastical tradition attributes to him a + Gospel. That of <span class="tei tei-q">“Our Lord”</span> closely + resembles the Canonical Luke's Gospel, and bears evidence of being + earlier in composition, whilst that which is canonical bears + evidence of later manipulation. All these facts point to Marcion's + Gospel as the original St. Luke—not, however, quite as it came to + Marcion, but edited by the heretic.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">That the first + edition of Luke bore a stronger Pauline impress than the second is + also probable. The Canonical Luke has the Pauline stamp on it + still, but beside it is the Johannite seal. More fully than any + other Gospel does it bring out the tenderness of Christ towards + sinners, a feature which has ever made it exceeding precious to + those who have been captives and blind and bruised, and to whom + that Gospel proclaims Christ as their deliverer, enlightener and + healer.<a id="noteref_470" name="noteref_470" href= + "#note_470"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">470</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is not + necessary here to point out the finger-mark of Paul in this Gospel; + it has been often and well done by others. It is an established + fact, scarcely admitting dispute, that to him it owes its colour, + and that it reflects his teaching.<a id="noteref_471" name= + "noteref_471" href="#note_471"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">471</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And it was this + Gospel, in its primitive form, before it had passed under the hands + of St. John, or had been <span class="tei tei-pb" id="page277">[pg + 277]</span><a name="Pg277" id="Pg277" class="tei tei-anchor"></a> + recast by its author, that I think we may be satisfied Marcion + possessed. That he made a few erasures is probable, I may almost + say certain; but that he ruthlessly carved it to suit his purpose + cannot be established.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Of the value of + Marcion's Gospel for determining the original text of the third + Gospel, it is difficult to speak too highly.</p> + </div><span class="tei tei-pb" id="page278">[pg 278]</span><a name= + "Pg278" id="Pg278" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc39" id="toc39"></a> <a name="pdf40" id="pdf40"></a> + + <h2 class="tei tei-head" style= + "margin-bottom: 2.88em; margin-top: 2.88em; text-align: left"> + <span style="font-size: 144%">II. The Gospel Of Truth.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Valentine, by + birth an Egyptian, probably of Jewish descent, it may be presumed + received his education at Alexandria. From this city he travelled + to Rome (circ. A.D. 140); in both places he preached the Catholic + faith, and then retired to Cyprus.<a id="noteref_472" name= + "noteref_472" href="#note_472"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">472</span></span></a> A + miserable bigotry which refused to see in a heretic any motives but + those which are evil, declared that in disgust at not obtaining a + bishopric which he coveted, and to which a confessor was preferred, + Valentine lapsed into heresy. We need no such explanation of the + cause of his secession from orthodoxy. He was a man of an active + mind and ardent zeal. Christian doctrine was then a system of + facts; theology was as yet unborn. What philosophic truths lay at + the foundation of Christian belief was unsuspected. Valentine could + not thus rest. He strove to break through the hard facts to the + principles on which they reposed. He was a pioneer in Christian + theology.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">And for his + venturous essay he was well qualified. His studies at Alexandria + had brought him in contact with Philonism and with Platonism. He + obtained at Cyprus an acquaintance with the doctrines of Basilides. + His mind caught fire, his ideas expanded. The Gnostic seemed to him + to open gleams of light through the facts of the faith he had + hitherto professed with dull, unintelligent submission; and he + placed himself under the inspiration and instruction of + Basilides.</p><span class="tei tei-pb" id="page279">[pg + 279]</span><a name="Pg279" id="Pg279" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But he did not + follow him blindly. The speculations of the Gnostic kindled a train + of ideas which were peculiarly Valentine's own.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The age was not + one to listen patiently to his theorizing. Men were called on to + bear testimony by their lives to facts. They could endure the rack, + the scourge, the thumbscrew, the iron rake, for facts, not for + ideas. That Jesus had lived and died and mounted to heaven, was + enough for their simple minds. They cared nothing, they made no + effort to understand, what were the causes of evil, what its + relation to matter.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Consequently + Valentine met with cold indifference, then with hot abhorrence. He + was excommunicated. Separation embittered him. His respect for + orthodoxy was gone; its hold upon him was lost; and he allowed + himself to drift in the wide sea of theosophic speculation wherever + his ideas carried him.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Valentine taught + that in the Godhead, exerting creative power were manifest two + motions—a positive, the evolving, creative, life-giving element; + and the negative, which determined, shaped and localized the + creative force. From the positive force came life, from the + negative the direction life takes in its manifestation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The world is the + revelation of the divine ideas, gradually unfolding themselves, and + Christ and redemption are the perfection and end of creation. + Through creation the idea goes forth from God; through Christ the + idea perfected returns to the bosom of God. Redemption is the + recoil wave of creation, the echo of the fiat returning to the + Creator's ear.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The + manifestation of the ideas of God is in unity; but in opposition to + unity exists anarchy; in antagonism with creation emerges the + principle of destruction. The representative of destruction, + disunion, chaos, is Satan. The work of creation is infinite + differentiation in perfect <span class="tei tei-pb" id= + "page280">[pg 280]</span><a name="Pg280" id="Pg280" class= + "tei tei-anchor"></a> harmony. But in the midst of this emerges + discord, an element of opposition which seeks to ruin the concord + in the manifestation of the divine ideas. Therefore redemption is + necessary, and Christ is the medium of redemption, which consists + in the restoration to harmony and unity of that which by the fraud + of Satan is thrown into disorder and antagonism.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But how comes it + that in creation there should be a disturbing element? That element + must issue in some manner from the Creator; it must arise from some + defect in Him. Therefore, Valentinian concluded, the God who + created the world and gave source to the being of Satan cannot have + been the supreme, all-good, perfect God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But if + redemption be the perfecting of man, it must be the work of the + only perfect God, who thereby counteracts the evil that has sprung + up through the imperfection of the Demiurge.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Therefore Jesus + Christ is an emanation from the Supreme God, destroying the ill + effects produced in the world by the faulty nature of the Creator, + undoing the discord and restoring all to harmony.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Jesus was formed + by the Demiurge of a wondrously constituted ethereal body, visible + to the outward sense. This Jesus entered the world through man, as + a sunbeam enters a chamber through the window. The Demiurge created + Jesus to redeem the people from the disorganizing, destructive + effects of Satan, to be their Messiah.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the Supreme + God had alone power perfectly to accomplish this work; therefore at + the baptism of Christ, the Saviour (Soter) descended on him, + consecrating him to be the perfect Redeemer of mankind, conveying + to him a mission and power which the Demiurge could not have + given.</p><span class="tei tei-pb" id="page281">[pg + 281]</span><a name="Pg281" id="Pg281" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In all this we + see the influence of Marcion's ideas.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We need not + follow out this fundamental principle of his theosophy into all its + fantastic formularies. If Valentine was the precursor of Hegel in + the enunciation of the universal antinomy, he was like Hegel also + in involving his system in a cloud of incomprehensible terminology, + in producing bewilderment where he sought simplicity.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Valentine + accepted the Old Testament, but only in the same light as he + regarded the great works of the heathen writers to be deserving of + regard.<a id="noteref_473" name="noteref_473" href= + "#note_473"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">473</span></span></a> Both + contained good, noble examples, pure teaching; but in both also was + the element of discord, contradictory teaching, and bad example. + Ptolemy, the Valentinian who least sacrificed the moral to the + theosophic element, scarcely dealt with the Old Testament + differently from St. Paul. He did not indeed regard the Old + Testament as the work of the Supreme God; the Mosaic legislation + seemed to him to be the work of an inferior being, because, as he + said, it contained too many imperfections to be the revelation of + the Highest God, and too many excellences to be attributed to an + evil spirit. But, like the Apostle of the Gentiles, he saw in the + Mosaic ceremonies only symbols of spiritual truth, and, like him, + he thought that the symbol was no longer necessary when the idea it + revealed was manifested in all its clearness. Therefore, when the + ideas these symbols veiled had reached and illumined men's minds, + the necessity for them—husks to the idea, letters giving meaning to + the thought—was at an end.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Like St. Paul, + therefore, he treated the Old Testament as a preparation for the + New one, but as nothing more. We ascertain Ptolemy's views from a + letter of his to <span class="tei tei-pb" id="page282">[pg + 282]</span><a name="Pg282" id="Pg282" class="tei tei-anchor"></a> + Flora, a Catholic lady whom he desired to convert to + Valentinianism.<a id="noteref_474" name="noteref_474" href= + "#note_474"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">474</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this letter + he laboured to show that the God of this world (the Demiurge) was + not the Supreme God, and that the Old Testament Scriptures were the + revelation of the Demiurge, and not of the highest God. To prove + the first point, Ptolemy appealed to apostolic tradition—no doubt + to Pauline teaching—which had come down to him, and to the words of + the Saviour, by which, he admits, all doctrine must be settled. In + this letter he quotes largely from St. Paul's Epistles, and from + the Gospels of St. Matthew and St. John.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Like Marcion, + Ptolemy insisted that the Demiurge, the God of this world, was also + the God who revealed himself in the Old Testament, and that to this + God belonged justice, wrath and punishment; whereas to the Supreme + Deity was attributed free forgiveness, absolute goodness. The + Saviour abolished the Law, therefore he abolished all the system of + punishment for sin, that the reign of free grace might prevail.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">According to + Ptolemy, therefore, retributive justice exercised by the State was + irreconcilable with the nature of the Supreme God, and the State, + accordingly, was under the dominion of the Demiurge.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To the + revelation of the old Law belonged ordinances of ceremonial and of + seasons. These also are done away by Christ, who leads from the + bondage of ceremonial to spiritual religion.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another + Valentinian of note was Heracleon, who wrote a Commentary on the + Gospel of St. John, of which considerable fragments have been + preserved by Origen; and perhaps, also, a Commentary on the Gospel + of St. Luke. Of the latter, only a single fragment, the exposition + <span class="tei tei-pb" id="page283">[pg 283]</span><a name= + "Pg283" id="Pg283" class="tei tei-anchor"></a> of Luke xii. 8, has + been preserved by Clement of Alexandria.<a id="noteref_475" name= + "noteref_475" href="#note_475"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">475</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Heracleon was a + man of deep spiritual piety, and with a clear understanding. He + held Scripture in profound reverence, and derived his Valentinian + doctrines from it. So true is the saying:</p> + + <div class="block tei tei-quote" style= + "margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em"> + <div class="tei tei-lg" style= + "margin-top: 0.90em; margin-bottom: 0.90em"> + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">Hic + liber est in quo quærit sua dogmata quisque,</span></span> + </div> + + <div class="tei tei-l" style="text-align: left"> + <span class="tei tei-q" style="text-align: left"><span style= + "font-size: 90%">Invenit pariter dogmata quisque + sua.</span><span style="font-size: 90%">”</span></span> + </div> + </div> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">His + interpretation of the narrative of the interview of the Saviour + with the woman of Samaria will illustrate his method of dealing + with the sacred text.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Heracleon saw in + the woman of Samaria a type of all spiritual natures attracted by + that which is heavenly, godlike; and the history represents the + dealings of the Supreme God through Christ with these spiritual + natures (πνευματικοί).</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">For him, + therefore, the words of the woman have a double meaning: that which + lies on the surface of the sacred record, with the intent and + purpose which the woman herself gave to them; and that which lay + beneath the letter, and which was mystically signified. + <span class="tei tei-q">“The water which our Saviour gives,”</span> + says he, <span class="tei tei-q">“is his spirit and power. His + gifts and grace are what can never be taken away, never exhausted, + can never fail to those who have received them. They who have + received what has been richly bestowed on them from above, + communicate again of the overflowing fulness which they enjoy to + the life of others.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But the woman + asks, <span class="tei tei-q">“Give me this water, that I thirst + not, neither come hither to draw”</span>—hither—that is, to Jacob's + well, the Mosaic Law from which hitherto she had drunk, and which + could not quench her thirst, satisfy her aspirations. <span class= + "tei tei-q">“She left her water-pot behind <span class="tei tei-pb" + id="page284">[pg 284]</span><a name="Pg284" id="Pg284" class= + "tei tei-anchor"></a> her”</span> when she went to announce to + others that she had found the well of eternal life. That is, she + left the vessel, the capacity for receiving the Law, for she had + now a spiritual vessel which could hold the spiritual water the + Saviour gave.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It will be seen + that Valentinianism, like Marcionism, was an exaggerated Paulinism, + infected with Gnosticism, clearly antinomian. Though the + Valentinians are not accused of licentiousness, their ethical + system was plainly immoral, for it completely emancipated the + Christian from every restraint, and the true Christian was he who + lived by faith only. He had passed by union with Christ from the + dominion of the God of this World, a dominion in which were + punishments for wrong-doing, into the realm of Grace, of sublime + indifference to right and wrong, to a region in which no acts were + sinful, no punishments were dealt out.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">If + Valentinianism did not degenerate into the frantic licentiousness + of the earlier Pauline heretics, it was because the doctrine of + Valentine was an intellectual, theosophical system, quite above the + comprehension of vulgar minds, and therefore only embraced by + exalted mystics and cold philosophers.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Valentinians + were not accused of mutilating the Scriptures, but of evaporating + their significance. <span class="tei tei-q">“Marcion,”</span> says + Tertullian, <span class="tei tei-q">“knife in hand, has cut the + Scriptures to pieces, to give support to his system; Valentine has + the appearance of sparing them, and of trying rather to accommodate + his errors to them, than of accommodating them to his errors. + Nevertheless, he has curtailed, interpolated more than did Marcion, + by taking from the words their force and natural value, to give + them forced significations.”</span><a id="noteref_476" name= + "noteref_476" href="#note_476"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">476</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Pauline + filiation of the sect can hardly be mistaken. <span class= + "tei tei-pb" id="page285">[pg 285]</span><a name="Pg285" id="Pg285" + class="tei tei-anchor"></a> The relation of Valentine's ideas to + those of Marcion, and those of Marcion to the doctrines of St. + Paul, are fundamental. But, moreover, they claimed a filiation more + obvious than that of ideas—they asserted that they derived their + doctrines from Theodas, disciple of the Apostle of the + Gentiles.<a id="noteref_477" name="noteref_477" href= + "#note_477"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">477</span></span></a> The + great importance they attributed to the Epistles of St. Paul is + another evidence of their belonging to the anti-judaizing family of + heretics, if another proof be needed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Valentinians + possessed a number of apocryphal works. <span class= + "tei tei-q">“Their number is infinite,”</span> says Irenaeus.<a id= + "noteref_478" name="noteref_478" href="#note_478"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">478</span></span></a> But + this probably applies not to the first Valentinians, but to the + Valentinian sects, among whom apocryphal works did abound. Certain + it is, that in all the extracts made from the writings of + Valentine, Ptolemy and Heracleon, by Origen, Epiphanius, + Tertullian, &c., though they abound in quotations from St. + Paul's Epistles and from the Canonical Gospels, there are none from + any other source.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Nevertheless, + Irenaeus attributes to them possession of a <span class= + "tei tei-q">“Gospel of Truth”</span> (Evangelium Veritatis). + <span class="tei tei-q">“This Scripture,”</span> says he, + <span class="tei tei-q">“does not in any point agree with our four + Canonical Gospels.”</span><a id="noteref_479" name="noteref_479" + href="#note_479"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">479</span></span></a> To + this also, perhaps, Tertullian refers, when he says that the + Valentinians possessed <span class="tei tei-q">“their own Gospel in + addition to ours.”</span><a id="noteref_480" name="noteref_480" + href="#note_480"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">480</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Epiphanius, + however, makes no mention of this Gospel; he knew the writings of + the Valentinians well, and has inserted extracts in his work on + heresies.</p> + </div><span class="tei tei-pb" id="page286">[pg 286]</span><a name= + "Pg286" id="Pg286" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc41" id="toc41"></a> <a name="pdf42" id="pdf42"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em"> + <span style="font-size: 144%">III. The Gospel Of Eve.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The immoral + tendency of Valentinianism broke out in coarse, flagrant + licentiousness as soon as the doctrines of the sect had soaked down + out of the stratum of educated men to the ranks of the + undisciplined and vulgar.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Valentinianism + assumed two forms, broke into two sects,—the Marcosians and the + Ophites.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark, who lived + in the latter half of the second century, came probably from + Palestine, as we may gather from his frequent use of forms from the + Aramaean liturgy. But he did not bring with him any of the + Judaizing spirit, none of the grave reverence for the moral law, + and decency of the Nazarene, Ebionite and kindred sects sprung from + the ruined Church of the Hebrews.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">He was followed + by trains of women whom he corrupted, and converted into + prophetesses. His custom was, in an assembly to extend a chalice to + a woman saying to her, <span class="tei tei-q">“The grace of God, + which excels all, and which the mind cannot conceive or explain, + fill all your inner man, and increase his knowledge in you, + dropping the grain of mustard-seed into good ground.”</span><a id= + "noteref_481" name="noteref_481" href="#note_481"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">481</span></span></a> A + scene like a Methodist revival followed. The woman was urged to + speak in prophecy; she hesitated, declared her inability; warm, + passionate appeals followed closely one on another, couched in + equivocal language, exciting the <span class="tei tei-pb" id= + "page287">[pg 287]</span><a name="Pg287" id="Pg287" class= + "tei tei-anchor"></a> religious and natural passions + simultaneously. The end was a convulsive fit of incoherent + utterings, and the curtain fell on the rapturous embraces of the + prophet and his spiritual bride.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark possessed a + Gospel, and <span class="tei tei-q">“an infinite number of + apocryphal Scriptures,”</span> says Irenaeus. The Gospel contained + a falsified life of Christ. One of the stories from it he quotes. + When Jesus was a boy, he was learning letters. The master said, + <span class="tei tei-q">“Say Alpha.”</span> Jesus repeated after + him, <span class="tei tei-q">“Alpha.”</span> Then the master said, + <span class="tei tei-q">“Say Beta.”</span> But Jesus answered, + <span class="tei tei-q">“Nay, I will not say Beta till you have + explained to me the meaning of Alpha.”</span><a id="noteref_482" + name="noteref_482" href="#note_482"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">482</span></span></a> The + Marcosians made much of the hidden mysteries of the letters of the + alphabet, showing that Mark had brought with him from Palestine + something akin to the Cabbalism of the Jewish rabbis.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This story is + found in the apocryphal Gospel of St. Thomas. It runs somewhat + differently in the different versions of that Gospel, and is + repeated twice in each with slight variations.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + Syriac:</p> + + <div class="block tei tei-quote" style= + "margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Zacchaeus the teacher said to Joseph, I will teach + the boy Jesus whatever is proper for him to learn. And he made him + go to school. And he, going in, was silent. But Zacchaeus the + scribe began to tell him (the letters) from Alaph, and was + repeating to him many times the whole alphabet. And he says to him + that he should answer and say after him; but he was silent. Then + the scribe became angry, and struck him with his hand upon his + head. And Jesus said, A smith's anvil, being beaten, can (not) + learn, and it has no feeling; but I am able to say those things, + recited by you, with knowledge and understanding + (unbeaten).</span><span style= + "font-size: 90%">”</span></span><a id="noteref_483" name= + "noteref_483" href="#note_483"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">483</span></span></a></p> + </div><span class="tei tei-pb" id="page288">[pg 288]</span><a name= + "Pg288" id="Pg288" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In the + Greek:</p> + + <div class="block tei tei-quote" style= + "margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Zacchaeus said to Joseph ... Give thy son to me, + that he may learn letters, and with his letters I will teach him + some knowledge, and chiefly this, to salute all the elders, and to + venerate them as grandfathers and fathers, and to love those of his + own age. And he told him all the letters from Alpha to Omega. Then, + looking at the teacher Zacchaeus, he said to him, Thou that knowest + not Alpha naturally, how canst thou teach Beta to others? Thou + hypocrite! if thou knowest, teach Alpha first, and then we shall + believe thee concerning Beta.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_484" name= + "noteref_484" href="#note_484"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">484</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Or, according to + another Greek version, after Jesus has been delivered over by + Joseph to Zacchaeus, the preceptor</p> + + <div class="block tei tei-quote" style= + "margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">—wrote the alphabet in Hebrew, and said to him, + Alpha. And the child said, Alpha. And the teacher said again, + Alpha. And the child said the same. Then again a third time the + teacher said, Alpha. Then Jesus, looking at the instructor, said, + Thou knowest not Alpha; how wilt thou teach another the letter + Beta? And the child, beginning at Alpha, said of himself the + twenty-two letters. Then he said again, Hearken, teacher, to the + arrangement of the first letter, and know how many accessories and + lines it hath, and marks which are common, transverse and + connected. And when Zacchaeus heard such accounts of one letter, he + was amazed, and could not answer him.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_485" name= + "noteref_485" href="#note_485"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">485</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Another version + of the same story is found in the Gospel of the pseudo-Matthew:</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">Joseph and Mary coaxing Jesus, led him to the + school, that he might be taught his letters by the old man, Levi. + When he entered he was silent; and the master, Levi, told one + letter to Jesus, and beginning at the first, Aleph, said to</span> + <span class="tei tei-pb" id="page289">[pg 289]</span><a name= + "Pg289" id="Pg289" class="tei tei-anchor"></a><span style= + "font-size: 90%">him, Answer. But Jesus was silent, and answered + nothing. Wherefore, the preceptor Levi, being angry, took a rod of + a storax-tree, and smote him on the head. And Jesus said to the + teacher Levi, Why dost thou smite me? Know in truth that he who is + smitten teacheth him that smiteth, rather than is taught by him.... + And Jesus added, and said to Levi, Every letter from Aleph to Tau + is known by its order; thou, therefore, say first what is Tau, and + I will tell thee what Aleph is. And he added, They who know not + Aleph, how can they say Tau, ye hypocrites? First say what Aleph + is, and I shall then believe you when you say Beth. And Jesus began + to ask the names of the separate letters, and said, Let the teacher + of the Law say what the first letter is, or why it hath many + triangles, scalene, acute-angled, equilinear, + curvi-linear,</span><span style="font-size: 90%">”</span></span> + <span style="font-size: 90%">&c.</span><a id="noteref_486" + name="noteref_486" href="#note_486"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">486</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">At the root of + Mark's teaching there seems to have been a sort of Pantheism. He + taught that all had sprung from a great World-mother, partook of + her soul and nature; but over against this female principle stood + the Deity, the male element.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Man represents + the Deity, woman the world element; and it is only through the + union of the divine and the material that the material can be + quickened into spiritual life. In accordance with this theory, they + had a ceremonial of what he called spiritual, but was eminently + carnal, marriage, which is best left undescribed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Not widely + removed from the Marcosians was the Valentinian sect of the + Ophites. Valentinianism mingled with the floating superstition, the + fragments of the wreck of Sabianism, which was to be found among + the lower classes.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Ophites + represented the Demiurge in the same way as did the Valentinians. + They called the God of this world and of the Jews by the name of + Jaldaboth. <span class="tei tei-pb" id="page290">[pg + 290]</span><a name="Pg290" id="Pg290" class="tei tei-anchor"></a> + He was a limited being, imposing restraint on all his creatures; he + exercised his power by imposing law. As long as his creatures + obeyed law, they were subject to his dominion. But above Jaldaboth + in the sublime region without limit reigns the Supreme God. When + Adam broke the Law of the World-God, he emancipated himself from + his bondage, he passed out of his realm, he placed himself in + relation to the Supreme God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The world is + made by Jaldaboth, but in the world is infused a spark of soul, + emanated from the highest God. This divine soul strives after + emancipation from the bonds imposed by connection with matter, + created by the God of this world. This world-soul under the form of + a serpent urged Eve to emancipate herself from thraldom, and pass + with Adam, by an act of transgression, into the glorious liberty of + the sons of the Supreme God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The doctrine of + the Ophites with respect to Christ was that of Valentine. Christ + came to break the last chains of Law by which man was bound, and to + translate him into the realm of grace where sin does not exist.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Ophites + possessed a Gospel, called the <span class="tei tei-q">“Gospel of + Eve.”</span> It contained, no doubt, an account of the Fall from + their peculiar point of view. St. Epiphanius has preserved two + passages from it. They are so extraordinary, and throw such a light + on the doctrines of this Gospel, that I quote them. The first + is:</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-top: 1.80em; margin-bottom: 1.80em; margin-left: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">I was planted on a lofty mountain, and lo! I + beheld a man of great stature, and another who was mutilated. And + then I heard a voice like unto thunder. And when I drew near, he + spake with me after this wise: I am thou, and thou art I. And + wheresoever thou art, there am I, and I am dispersed through all. + And wheresoever thou willest, there</span> <span class="tei tei-pb" + id="page291">[pg 291]</span><a name="Pg291" id="Pg291" class= + "tei tei-anchor"></a><span style="font-size: 90%">canst thou + gather me; but in gathering me, thou gatherest + thyself.</span><span style="font-size: 90%">”</span></span><a id= + "noteref_487" name="noteref_487" href="#note_487"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">487</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The meaning of + this passage is not doubtful. It expresses the doctrine of absolute + identity between Christ and the believer, the radiation of divine + virtue through all souls, destroying their individuality, that all + may be absorbed into Christ. Individualities emerge out of God, and + through Christ are drawn back into God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The influence of + St. Paul's ideas is again noticeable. We are not told that the + perfect man who speaks with a voice of thunder, and who is placed + in contrast with the mutilated man, is Christ, and that the latter + is the Demiurge, but we can scarcely doubt it. It is greatly to be + regretted that we have so little of this curious book + preserved.<a id="noteref_488" name="noteref_488" href= + "#note_488"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">488</span></span></a> The + second passage, with its signification, had better repose in a + foot-note, and in Greek. It allows us to understand the expression + of St. Ephraem, <span class="tei tei-q">“They shamelessly boast of + their Gospel of Eve.”</span><a id="noteref_489" name="noteref_489" + href="#note_489"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">489</span></span></a></p> + </div><span class="tei tei-pb" id="page292">[pg 292]</span><a name= + "Pg292" id="Pg292" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 4.00em; margin-bottom: 4.00em"> + <a name="toc43" id="toc43"></a> <a name="pdf44" id="pdf44"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-top: 2.88em; margin-bottom: 2.88em"> + <span style="font-size: 144%">IV. The Gospel Of + Perfection.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Gospel of + Perfection was another work regarded as sacred by the Ophites. St. + Epiphanius says: <span class="tei tei-q">“Some of them + (<span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> of the Gnostics) there are + who vaunt the possession of a certain fictitious, far-fetched poem + which they call the Gospel of Perfection, whereas it is not a + Gospel, but the perfection of misery. For the bitterness of death + is consummated in that production of the devil. Others without + shame boast their Gospel of Eve.”</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Epiphanius + calls this Gospel of Perfection a poem, ποιήμα. But M. Nicolas + justly observes that the word ποιήμα is used here, not to describe + the work as a poetical composition, but as a fiction. In a passage + of Irenaeus,<a id="noteref_490" name="noteref_490" href= + "#note_490"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">490</span></span></a> of + which only the Latin has been preserved, the Gospel of Judas is + called <span class="tei tei-q">“confictio,”</span> and it is + probable that the Greek word rendered by <span class= + "tei tei-q">“confictio”</span> was ποιήμα.<a id="noteref_491" name= + "noteref_491" href="#note_491"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">491</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Baur thinks that + the Gospel of Perfection was the same as the Gospel of Eve.<a id= + "noteref_492" name="noteref_492" href="#note_492"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">492</span></span></a> But + this can hardly be. The words of St. Epiphanius plainly distinguish + them: <span class="tei tei-q">“Some vaunt the Gospel of Perfection + ... others boast ... the Gospel of Eve;”</span> and elsewhere he + speaks of their books in the plural.<a id="noteref_493" name= + "noteref_493" href="#note_493"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">493</span></span></a></p> + </div><span class="tei tei-pb" id="page293">[pg 293]</span><a name= + "Pg293" id="Pg293" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-bottom: 4.00em; margin-top: 4.00em"> + <a name="toc45" id="toc45"></a> <a name="pdf46" id="pdf46"></a> + + <h2 class="tei tei-head" style= + "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"> + <span style="font-size: 144%">V. The Gospel Of St. + Philip.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This Gospel + belonged to the same category as those of Perfection and of Eve, + and belonged, if not to the Ophites, to an analogous sect, perhaps + that of the Prodicians. St. Philip passed, in the early ages of + Christianity, as having been, like St. Paul, an apostle of the + Gentiles,<a id="noteref_494" name="noteref_494" href= + "#note_494"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">494</span></span></a> and + perhaps as having agreed with his views on the Law and evangelical + liberty. But tradition had confounded together Philip the apostle + and Philip the deacon of Caesarea, who, after having been a member + of the Hellenist Church at Jerusalem, and having been driven thence + after the martyrdom of Stephen, was the first to carry the Gospel + beyond the family of Israel, and to convert the heathen to + Christ.<a id="noteref_495" name="noteref_495" href= + "#note_495"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">495</span></span></a> His + zeal and success caused him to be called an Evangelist.<a id= + "noteref_496" name="noteref_496" href="#note_496"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">496</span></span></a> In + the second century it was supposed that an Evangelist meant one who + had written a Gospel. And as no Gospel bearing his name existed, + one was composed for him and attributed to him or to the + apostle—they were not distinguished.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Epiphanius + has preserved one passage from it:</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">The Lord has revealed to me the words to be spoken + by the soul when it ascends into heaven, and how it has to answer + each of the celestial powers. The soul must say, I have known + myself, and I have gathered myself from all parts. I have not borne + children to Archon (the prince of</span> <span class="tei tei-pb" + id="page294">[pg 294]</span><a name="Pg294" id="Pg294" class= + "tei tei-anchor"></a><span style="font-size: 90%">this world); but + I have plucked up his roots, and I have gathered his dispersed + members. I have learned who thou art; for I am, saith the soul, of + the number of the celestial ones. But if it is proved that the soul + has borne a son, she must return downwards, till she has recovered + her children, and has absorbed them into + herself.</span><span style="font-size: 90%">”</span></span><a id= + "noteref_497" name="noteref_497" href="#note_497"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">497</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">It is not + altogether easy to catch the meaning of this singular passage, but + it apparently has this signification. The soul trammelled with the + chains of matter, created by the Archon, the Creator of the world, + has to emancipate itself from all material concerns. Each thought, + interest, passion, excited by anything in the world, is a child + borne by the soul to Archon, to which the soul has contributed + animation, the world, form. The great work of life is the + disengagement of the soul from all concern in the affairs of the + world, in the requirements of the body. When the soul has reached + the most exalted perfection, it is cold, passionless, indifferent; + then it comes before the Supreme God, passing through the spheres + guarded by attendant aeons or angels, and to each it protests its + disengagement. But should any thought or care for mundane matters + be found lurking in the recesses of the soul, it has to descend + again, and remain in exile till it has re-absorbed all the life it + gave, the interest it felt, in such concerns, and then again make + its essay to reach God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The conception + of Virtues guarding the concentric spheres surrounding the Most + High is found among the Jews. When Moses went into the presence of + God to receive the tables of stone, he met first the angel Kemuel, + chief of the angels of destruction, who would have slain him, but + Moses pronounced the incommunicable Name, and passed through. Then + he came to the sphere governed by the angel Hadarniel, and by + virtue <span class="tei tei-pb" id="page295">[pg + 295]</span><a name="Pg295" id="Pg295" class="tei tei-anchor"></a> + of the Name passed through. Next he came to the sphere over which + presided the angel Sandalfon, and penetrated by means of the same + Name. Next he traversed the river of flame, called Riggon, and + stood before the throne.<a id="noteref_498" name="noteref_498" + href="#note_498"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">498</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">St. Paul held + the popular Rabbinic notion of the spheres surrounding the throne + of God, for he speaks of having been caught up into the third + heaven.<a id="noteref_499" name="noteref_499" href= + "#note_499"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">499</span></span></a> In + the apocryphal Ascension of Isaiah there are seven heavens that the + prophet traverses.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Rabbinic + ideas on the spheres were taken probably from the Chaldees, and + from the same source, perhaps, sprang the conception of the soul + making her ascension through the angel-guarded spheres, which we + find in the fragment of the Gospel of St. Philip.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Unfortunately, + we have not sufficient of the early literature of the Chaldees and + Assyrians to be able to say for certain that it was so. But a very + curious sacred poem has been preserved on the terra-cotta tablets + of the library of Assurbani-Pal, which exhibits a similar belief as + prevalent anciently in Assyria.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This poem + represents the descent of Istar into the Immutable Land, the nether + world, divided into seven circles. The heavenly world of the + Chaldees was also divided into seven circles, each ruled by a + planet. The poem therefore exhibits a descent instead of an ascent. + But there is little reason to doubt that the passage in each case + would have been analogous. We have no ancient Assyrian account of + an ascent; we must therefore content ourselves with what we + have.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Istar descends + into the lower region, and as she traverses each circle is + despoiled of one of her coverings <span class="tei tei-pb" id= + "page296">[pg 296]</span><a name="Pg296" id="Pg296" class= + "tei tei-anchor"></a> worn in the region above, till she stands + naked before Belith, the Queen of the Land of Death.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">i. <span class= + "tei tei-q">“At the first gate, as I made her enter, I despoiled + her; I took the crown from off her head.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Hold, gatekeeper! Thou hast + taken the crown from off my head.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Enter into the empire of the + Lady of the Earth, to this stage of the circles.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">ii. <span class= + "tei tei-q">“At the second gate I made her enter; I despoiled her, + and took from off her the earrings from her ears.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Hold, keeper of the gate! + Thou hast despoiled me of the earrings from my + ears.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Enter into the empire of the + Lady of the Earth, to this stage of the circles.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">iii. + <span class="tei tei-q">“At the third gate I made her enter; I + despoiled her of the precious jewels on her neck.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Hold, keeper of the gate! + Thou hast despoiled me of the jewels of my neck.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Enter into the empire of the + Lady of the Earth, to this stage of the circles.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">iv. <span class= + "tei tei-q">“At the fourth gate I made her enter; I despoiled her + of the brooch of jewels upon her breast.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Hold, keeper of the gate! + Thou hast despoiled me of the brooch of jewels upon my + breast.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Enter into the empire of the + Lady of the Earth, to this stage of the circles.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">V. <span class= + "tei tei-q">“At the fifth gate I made her enter; I despoiled her of + the belt of jewels about her waist.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Hold, keeper of the gate! + Thou hast despoiled me of the belt of jewels about my + waist.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Enter into the empire of the + Lady of the Earth, to this stage of the circles.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">vi. <span class= + "tei tei-q">“At the sixth gate I made her enter; I despoiled her of + her armlets and bracelets.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Hold, keeper of the gate! + Thou hast despoiled me of my armlets and + bracelets.’</span></span></p><span class="tei tei-pb" id= + "page297">[pg 297]</span><a name="Pg297" id="Pg297" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Enter into the empire of the + Lady of the Earth, to this stage of the circles.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">vii. + <span class="tei tei-q">“At the seventh gate I made her enter; I + despoiled her of her skirt.</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Hold, keeper of the gate! + Thou hast despoiled me of my skirt.’</span></span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“ <span class="tei tei-q">‘Enter into the empire of the + Lady of the Earth, to this degree of + circles.’</span> ”</span><a id="noteref_500" name="noteref_500" + href="#note_500"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">500</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">We have + something very similar in the judgment of souls in the Egyptian + Ritual of the Dead. From Chaldaea or from Egypt the Gnostics who + used the Gospel of St. Philip drew their doctrine of the soul + traversing several circles, and arrested by an angel at the gate of + each.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The soul, a + divine element, is in the earth combined with the body, a work of + the Archon. But her aspirations are for that which is above; she + strives to <span class="tei tei-q">“extirpate his roots.”</span> + All her <span class="tei tei-q">“scattered members,”</span> her + thoughts, wishes, impulses, are gathered into one up-tapering + flame. Then only does she <span class="tei tei-q">“know (God) for + what He is,”</span> for she has learned the nature of God by + introspection.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Such, if I + mistake not, is the meaning of the passage quoted by St. + Epiphanius. The sect which used such a Gospel must have been + mystical and ascetic, given to contemplation, and avoiding the + indulgence of their animal appetites. It was that, probably, of + Prodicus, strung on the same Pauline thread as the heresies of + Marcion, Nicolas, Valentine, Marcus, the Ophites, Carpocratians and + Cainites.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Prodicus, on the + strength of St. Paul's saying that all Christians are a chosen + generation, a royal priesthood, maintained the sovereignty of every + man placed under <span class="tei tei-pb" id="page298">[pg + 298]</span><a name="Pg298" id="Pg298" class="tei tei-anchor"></a> + the Gospel. But a king is above law, is not bound by law. Therefore + the Christian is under no bondage of Law, moral or ceremonial. He + is lord of the Sabbath, above all ordinances. Prodicus made the + whole worship of God to consist in the inner contemplation of the + essence of God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">External worship + was not required of the Christian; that had been imposed by the + Demiurge on the Jews and all under his bondage, till the time of + the fulness of the Gospel had come.<a id="noteref_501" name= + "noteref_501" href="#note_501"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">501</span></span></a> The + Prodicians did not constitute an important, widely-extended sect, + and were confounded by many of the early Fathers with other + Pauline-Gnostic sects.</p> + </div><span class="tei tei-pb" id="page299">[pg 299]</span><a name= + "Pg299" id="Pg299" class="tei tei-anchor"></a> + <hr class="page" /> + + <div class="tei tei-div" style= + "margin-top: 4.00em; margin-bottom: 4.00em"> + <a name="toc47" id="toc47"></a> <a name="pdf48" id="pdf48"></a> + + <h2 class="tei tei-head" style= + "margin-top: 2.88em; margin-bottom: 2.88em; text-align: left"> + <span style="font-size: 144%">VI. The Gospel Of Judas.</span></h2> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The Pauline + Protestantism of the first two centuries of the Church had not + exhausted itself in Valentinianism. The fanatics who held free + justification and emancipation from the Law were ready to run to + greater lengths than Marcion, Valentine, or even Marcus, was + prepared to go.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Men of ability + and enthusiasm rose and preached, and galvanized the latent + Paulinian Gnosticism into temporary life and popularity, and then + disappeared; the great wave of natural common-sense against which + they battled returned and overwhelmed their disciples, till another + heresiarch arose, made another effort to establish permanently a + religion without morality, again to fail before the + loudly-expressed disgust of mankind, and the stolid conviction + inherent in human nature that pure morals and pure religion are and + must be indissolubly united.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Carpocrates was + one of these revivalists. Everything except faith, all good works, + all exterior observances, all respect for human laws, were + indifferent, worse than indifferent, to the Christian: these + exhibited, where found, an entanglement of the soul in the web + woven for it by the God of this world, of the Jews, of the Law. The + body was of the earth, the soul of heaven. Here, again, Carpocrates + followed and distorted the teaching of St. Paul; the body was under + the Law, the soul was free. Whatsoever was done in the body did + <span class="tei tei-pb" id="page300">[pg 300]</span><a name= + "Pg300" id="Pg300" class="tei tei-anchor"></a> not affect the soul. + <span class="tei tei-q">“It is no more I that do it, but sin that + dwelleth in me.”</span><a id="noteref_502" name="noteref_502" href= + "#note_502"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">502</span></span></a></p> + + <div class="block tei tei-quote" style= + "margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">All depends upon faith and + love,</span><span style="font-size: 90%">”</span></span> + <span style="font-size: 90%">said Carpocrates;</span> + <span class="tei tei-q"><span style= + "font-size: 90%">“</span><span style="font-size: 90%">externals + are altogether matters of indifference. He who ascribes moral + worth to these makes himself their slave, subjects himself to + those spirits of the world from whom all religious and political + ordinances have proceeded; he cannot, after death, pass out of + the sphere of the metempsychosis. But he who can abandon himself + to every lust without being affected by any, who can thus bid + defiance to the laws of those earthly spirits, will after death + rise to the unity of that Original One, with whom he has, by + uniting himself, freed himself, even in this present life, from + all fetters.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_503" name= + "noteref_503" href="#note_503"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">503</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Epiphanes, the + son of Carpocrates, a youth of remarkable ability, who died young, + exhausted by the excesses to which his solifidianism exposed him, + wrote a work on Justification by Faith, in which he said:</p> + + <div class="block tei tei-quote" style= + "margin-right: 3.60em; margin-left: 3.60em; margin-bottom: 1.80em; margin-top: 1.80em"> + <p class="tei tei-p" style="margin-bottom: 0.90em"><span class= + "tei tei-q"><span style="font-size: 90%">“</span><span style= + "font-size: 90%">All nature manifests a striving after unity and + fellowship; the laws of man contradicting these laws of nature, and + yet unable to subdue the appetites implanted in human nature by the + Creator himself—these first introduced sin.</span><span style= + "font-size: 90%">”</span></span><a id="noteref_504" name= + "noteref_504" href="#note_504"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">504</span></span></a></p> + </div> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With Epiphanes, + St. Epiphanius couples Isidore, and quotes from his writings + directions how the Faithful are to obtain disengagement from + passion, so as to attain union with God. Dean Milman, in his + <span class="tei tei-q">“History of Christianity,”</span> + charitably hopes that the licentiousness attributed to these sects + was deduced by the Fathers from their writings, and was not + actually practised by them. But the extracts from the books of + Isidore, Epiphanes and Carpocrates, are sufficient to show that + <span class="tei tei-pb" id="page301">[pg 301]</span><a name= + "Pg301" id="Pg301" class="tei tei-anchor"></a> their doctrines were + subversive of morality, and that, when taught as religious truths + to men with human passions, they could not fail to produce immoral + results. An extract from Isidore, preserved by Epiphanius, giving + instructions to his followers how to conduct themselves, was + designed to be put in practice. It is impossible even to quote it, + so revolting is its indecency. In substance it is this: No man can + approach the Supreme God except when perfectly disengaged from + earthly passion. This disengagement cannot be attained without + first satisfying passion; therefore the exhaustion of desire + consequent on the gratification of passion is the proper + preparation for prayer.<a id="noteref_505" name="noteref_505" href= + "#note_505"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">505</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">To the same + licentious class of Antinomians belonged the sect of the + Antitactes. They also held the distinction between the Supreme God + and the Demiurge, the God of the Jews,<a id="noteref_506" name= + "noteref_506" href="#note_506"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">506</span></span></a> of + the Law, of the World. The body, the work of the God of creation, + is evil; it <span class="tei tei-q">“serves the law of sin;”</span> + nay, it is the very source of sin, and imprisons, degrades, the + soul entangled in it. Thus the soul serves the law of God, the body + the law of sin, <span class="tei tei-hi"><span style= + "font-style: italic">i.e.</span></span> of the Demiurge. But the + Demiurge has imposed on men his law, the Ten Commandments. If the + soul consents to that law, submits to be in bondage under it, the + soul passes from the liberty of its ethereal sonship, under the + dominion of a God at enmity with the Supreme Being. Therefore the + true Christian must show his adherence to the Omnipotent by + breaking the laws of the Decalogue,—the more the better.<a id= + "noteref_507" name="noteref_507" href="#note_507"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">507</span></span></a></p><span class="tei tei-pb" + id="page302">[pg 302]</span><a name="Pg302" id="Pg302" class= + "tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Was religious + fanaticism capable of descending lower? Apparently it was so. The + Cainites exhibit Pauline antinomianism in its last, most + extravagant, most grotesque expression. Their doctrine was the + extreme development of an idea in itself originally containing an + element of truth.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Paul had + proclaimed the emancipation of the Christian from the Law. Perhaps + he did not at first sufficiently distinguish between the moral and + the ceremonial law; he did not, at all events, lay down a broad, + luminous principle, by which his disciples might distinguish + between moral obligation to the Decalogue and bondage to the + ceremonial Law. If both laws were imposed by the same God, to upset + one was to upset the other. And Paul himself broke a hole in the + dyke when he opposed the observance of the Sabbath, and instituted + instead the Lord's-day.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Through that gap + rushed the waves, and swept the whole Decalogue + away.</p><span class="tei tei-pb" id="page303">[pg + 303]</span><a name="Pg303" id="Pg303" class="tei tei-anchor"></a> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Some, to rescue + jeoparded morality, maintained that the Law contained a mixture of + things good and bad; that the ceremonial law was bad, the moral law + was good. Some, more happily, asserted that the whole of the Law + was good, but that part of it was temporary, provisional, intended + only to be temporary and provisional, a figure of that which was to + be; and the rest of the Law was permanent, of perpetual + obligation.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The ordinances + of the Mosaic sanctuary were typical. When the fulfilment of the + types came, the shadows were done away. This was the teaching of + the author of the Epistle to the Hebrews, called forth by the + disorders which had followed indiscriminating denunciation of the + Law by the Pauline party.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">But a large body + of men could not, or would not, admit this distinction. St. Paul + had proclaimed the emancipation of the Christian from the Law. + They, having been Gentiles, had never been under the ceremonial Law + of Moses. How then could they be set at liberty from it? The only + freedom they could understand was freedom from the natural law + written on the fleshy tables of their hearts by the same finger + that had inscribed the Decalogue on the stones in Sinai. The God of + the Jews was, indeed, the God of the world. The Old Testament was + the revelation of his will. Christ had emancipated man from the + Law. The Law was at enmity to Christ; therefore the Christian was + at enmity to the Law. The Law was the voice of the God of the Jews; + therefore the Christian was at enmity to the God of the Jews. Jesus + was the revelation of the All-good God, the Old Testament the + revelation of the evil God.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Looking at the + Old Testament from this point of view, the extreme wing of the + Pauline host, the Cainites, naturally came to regard the Patriarchs + as being under <span class="tei tei-pb" id="page304">[pg + 304]</span><a name="Pg304" id="Pg304" class="tei tei-anchor"></a> + the protection, the Prophets as being under the inspiration, of the + God of the Jews, and therefore to hold them in abhorrence, as + enemies of Christ and the Supreme Deity. Those, on the other hand, + who were spoken of in the Old Testament as resisting God, punished + by God, were true prophets, martyrs of the Supreme Deity, + forerunners of the Gospel. Cain became the type of virtue; Abel, on + the contrary, of error and perversity. The inhabitants of Sodom and + Gomorrah were pioneers of Gospel freedom; Corah, Dathan and Abiram, + martyrs protesting against Mosaism.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In this singular + rehabilitation, Judas Iscariot was relieved from the anathema + weighing upon him. This man, who had sold his Master, was no longer + regarded as a traitor, but as one who, inspired by the Spirit of + Wisdom, had been an instrument in the work of redemption. The other + apostles, narrowed by their prejudices, had opposed the idea of the + death of Christ, saying, <span class="tei tei-q">“Be it far from + thee, Lord; this shall not be unto thee.”</span><a id="noteref_508" + name="noteref_508" href="#note_508"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">508</span></span></a> But + Judas, having a clearer vision of the truth, and the necessity for + the redemption of the world by the death of Christ, took the heroic + resolution to make that precious sacrifice inevitable. Rising above + his duties as disciple, in his devotion to the cause of humanity, + he judged it necessary to prevent the hesitations of Christ, who at + the last moment seemed to waver; to render inevitable the + prosecution of his great work. Judas therefore went to the chiefs + of the synagogue, and covenanted with them to deliver up his Master + to their will, knowing that by his death the salvation of the world + could alone be accomplished.<a id="noteref_509" name="noteref_509" + href="#note_509"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">509</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Judas therefore + became the chief apostle to the Cainites. <span class="tei tei-pb" + id="page305">[pg 305]</span><a name="Pg305" id="Pg305" class= + "tei tei-anchor"></a> They composed a Gospel under his name, τό + Εὐαγγέλιον τοῦ Ἰουδα.<a id="noteref_510" name="noteref_510" href= + "#note_510"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">510</span></span></a> + Irenæus also mentions it;<a id="noteref_511" name="noteref_511" + href="#note_511"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">511</span></span></a> it + must therefore date from the second century. Theodoret mentions it + likewise. But none of the ancient Fathers quote it. Not a single + fragment of this curious work has been preserved.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-q">“It is certainly to be regretted,”</span> says M. + Nicolas, <span class="tei tei-q">“that this monument of human folly + has completely disappeared. It should have been carefully preserved + as a monument, full of instruction, of the errors into which man is + capable of falling, when he abandons himself blindly to theological + dogmatism.”</span><a id="noteref_512" name="noteref_512" href= + "#note_512"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">512</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">In addition to + the Gospel of Judas, the Cainites possessed an apocryphal book + relating to that apostle whom they venerated scarcely second to + Judas, viz. St. Paul. It was entitled the <span class= + "tei tei-q">“Ascension of Paul,”</span> Ἀναβατικὸν Παύλου,<a id= + "noteref_513" name="noteref_513" href="#note_513"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">513</span></span></a> and + related to his translation into the third heaven, and the + revelation of unutterable things he there received.<a id= + "noteref_514" name="noteref_514" href="#note_514"><span class= + "tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">514</span></span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">An <span class= + "tei tei-q">“Apocalypse of Paul”</span> has been preserved, but it + almost certainly is a different book from the Anabaticon. It + contains nothing favouring the heretical views of the Cainites, and + was read in some of the churches of Palestine. This Apocalypse in + Greek has been published by Dr. Tischendorf in his Apocalypses + Apocryphae (Lips. 1866), and the translation of a later Syriac + version in the Journal of the American Oriental Society, Vol. VIII. + 1864.<a id="noteref_515" name="noteref_515" href= + "#note_515"><span class="tei tei-noteref"><span style= + "font-size: 60%; vertical-align: super">515</span></span></a></p> + </div> + </div> + </div> + <hr class="doublepage" /> + + <div class="tei tei-back" style= + "margin-bottom: 2.00em; margin-top: 6.00em"> + <div id="footnotes" class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc49" id="toc49"></a> <a name="pdf50" id="pdf50"></a> + + <h1 class="tei tei-head" style= + "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"> + <span style="font-size: 173%">Footnotes</span></h1> + + <dl class="tei tei-list-footnotes"> + <dt class="tei tei-notelabel"><a id="note_1" name="note_1" href= + "#noteref_1">1.</a></dt> + + <dd class="tei tei-notetext">Joseph. Antiq. xii. 5; 1 Maccab. i. + 11-15, 43, 52; 2 Maccab. iv. 9-16.</dd> + + <dt class="tei tei-notelabel"><a id="note_2" name="note_2" href= + "#noteref_2">2.</a></dt> + + <dd class="tei tei-notetext">πονήροι, ἀσεβεῖς.—Antiq. xiii. 4, xii. + 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_3" name="note_3" href= + "#noteref_3">3.</a></dt> + + <dd class="tei tei-notetext">Baba-Kama, fol. 82; Menachoth, fol. + 64; Sota, fol. 49; San-Baba, fol. 90.</dd> + + <dt class="tei tei-notelabel"><a id="note_4" name="note_4" href= + "#noteref_4">4.</a></dt> + + <dd class="tei tei-notetext">Menachoth, fol. 99.</dd> + + <dt class="tei tei-notelabel"><a id="note_5" name="note_5" href= + "#noteref_5">5.</a></dt> + + <dd class="tei tei-notetext">Baba-Kama, fol. 63.</dd> + + <dt class="tei tei-notelabel"><a id="note_6" name="note_6" href= + "#noteref_6">6.</a></dt> + + <dd class="tei tei-notetext">Mass. Sopherim, c. i. in Othonis + Lexicon Rabbin. p. 329.</dd> + + <dt class="tei tei-notelabel"><a id="note_7" name="note_7" href= + "#noteref_7">7.</a></dt> + + <dd class="tei tei-notetext">Philo is not mentioned by name once in + the Talmud, nor has a single sentiment or interpretation of an + Alexandrine Jew been admitted into the Jerusalem or Babylonish + Talmud.</dd> + + <dt class="tei tei-notelabel"><a id="note_8" name="note_8" href= + "#noteref_8">8.</a></dt> + + <dd class="tei tei-notetext">Aristobulus wrote a book to prove that + the Greek sages drew their philosophy from Moses, and addressed his + book to Ptolemy Philometor.</dd> + + <dt class="tei tei-notelabel"><a id="note_9" name="note_9" href= + "#noteref_9">9.</a></dt> + + <dd class="tei tei-notetext">Gal. iv. 24, 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_10" name="note_10" href= + "#noteref_10">10.</a></dt> + + <dd class="tei tei-notetext">Col. i. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_11" name="note_11" href= + "#noteref_11">11.</a></dt> + + <dd class="tei tei-notetext">1 Cor. x. 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_12" name="note_12" href= + "#noteref_12">12.</a></dt> + + <dd class="tei tei-notetext">Dante, Parad. xiv.</dd> + + <dt class="tei tei-notelabel"><a id="note_13" name="note_13" href= + "#noteref_13">13.</a></dt> + + <dd class="tei tei-notetext">See the question carefully discussed + in M. F. Delaunay's Moines et Sibylles; Paris, 1874, pp. 28 + sq.</dd> + + <dt class="tei tei-notelabel"><a id="note_14" name="note_14" href= + "#noteref_14">14.</a></dt> + + <dd class="tei tei-notetext">See, on this curious topic, C. + Aubertin: Sénèque et St. Paul; Paris, 1872.</dd> + + <dt class="tei tei-notelabel"><a id="note_15" name="note_15" href= + "#noteref_15">15.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. ii. 17. The Bishop + of Caesarea is quoting from Philo's account of the Therapeutae, and + argues that these Alexandrine Jews must have been Christians, + because their manner of life, religious customs and doctrines, were + identical with those of Christians. <span class="tei tei-q">“Their + meetings, the distinction of the sexes at these meetings, the + religious exercises performed at them, <em class= + "tei tei-emph"><span style="font-style: italic">are still in vogue + among us at the present day</span></em>, and, especially at the + commemoration of the Saviour's passion, we, like them, pass the + time in fasting and vigil, and in the study of the divine word. All + these the above-named author (Philo) has accurately described in + his writings, and <em class="tei tei-emph"><span style= + "font-style: italic">are the same customs that are observed by us + alone</span></em>, at the present day, particularly the vigils of + the great Feast, and the exercises in them, and the hymns that are + commonly recited among us. He states that, whilst one sings + gracefully with a certain measure, the others, listening in + silence, join in at the final clauses of the hymns; also that, on + the above-named days, they lie on straw spread on the ground, and, + to use his own words, abstain altogether from wine and from flesh. + Water is their only drink, and the relish of their bread salt and + hyssop. Besides this, he describes the grades of dignity among + those who administer the ecclesiastical functions committed to + them, those of deacons, and the presidencies of the episcopate as + the highest. Therefore,”</span> Eusebius concludes, <span class= + "tei tei-q">“it is obvious to all that Philo, when he wrote these + statements, <em class="tei tei-emph"><span style= + "font-style: italic">had in view the first heralds of the gospel, + and the original practices handed down from the + apostles</span></em>.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_16" name="note_16" href= + "#noteref_16">16.</a></dt> + + <dd class="tei tei-notetext">It is deserving of remark that the + turning to the East for prayer, common to the Essenes and primitive + Christians, was forbidden by the Mosaic Law and denounced by + prophets. When the Essenes diverged from the Law, the Christians + followed their lead.</dd> + + <dt class="tei tei-notelabel"><a id="note_17" name="note_17" href= + "#noteref_17">17.</a></dt> + + <dd class="tei tei-notetext">Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον + Ιησοῦς, σοφὸς ἀνὴρ, εἴγε ἄνδρα αὐτὸν λέγειν χρή; ἦν γὰρ παραδόξων + ἔργων ποιητὴς, διδάσκαλος ἀνθρώπων τῶν ἡδονῇ τ᾽ ἀληθῆ δεχομένων; + καὶ πολλοὺς μὲν Ἰουδαίους, πολλοὺς δὲ καὶ τοῦ Ἑλληνικοῦ ἐπηγάγετο. + Ὁ Χριστὸς οὖτος ἦν. Καὶ αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ᾽ ἡμῖν + σταυρῷ ἐπιτετιμηκότος Πιλάτου, οὐκ ἐπαύσαντο οἵ γε πρῶτον αὐτὸν + ἀγαπήσαντες; ἐφάνη γαρ αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν, τῶν + θείων προφητῶν ταῦτά τε καὶ ἄλλα μυρία θαυμάσια περὶ αὐτοῦ + εἰρηκότων; εἰς ἔτι νῦν τῶν χριστιανῶν ἀπὸ τοῦδε ὠνομασμένων οὐκ + ἐπέλίπε τὸ φῦλον.—Lib. xviii. c. iii. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_18" name="note_18" href= + "#noteref_18">18.</a></dt> + + <dd class="tei tei-notetext">Hist. Eccl. lib. i. c. 11; Demonst. + Evang. lib. iii.</dd> + + <dt class="tei tei-notelabel"><a id="note_19" name="note_19" href= + "#noteref_19">19.</a></dt> + + <dd class="tei tei-notetext">He indeed distinctly affirms that + Josephus did not believe in Christ, Contr. Cels. i.</dd> + + <dt class="tei tei-notelabel"><a id="note_20" name="note_20" href= + "#noteref_20">20.</a></dt> + + <dd class="tei tei-notetext">Juvenal, Satir. vi. 546. <span class= + "tei tei-q">“Aere minuto qualiacunque voles Judaei somnia + vendunt.”</span> The Emperors, later, issued formal laws against + those who charmed away diseases (Digest. lib. i. tit. 13, i. 1). + Josephus tells the story of Eleazar dispossessing a demon by + incantations. De Bello Jud. lib. vii. 6; Antiq. lib. viii. c. + 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_21" name="note_21" href= + "#noteref_21">21.</a></dt> + + <dd class="tei tei-notetext">Hist. Eccl. i. 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_22" name="note_22" href= + "#noteref_22">22.</a></dt> + + <dd class="tei tei-notetext">Contr. Cels. i. 47; and again, ii. 13: + <span class="tei tei-q">“This (destruction), as Josephus writes, + <span class="tei tei-q">‘happened upon account of James the Just, + the brother of Jesus, called the Christ;’</span> but in truth on + account of Christ Jesus, the Son of God.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_23" name="note_23" href= + "#noteref_23">23.</a></dt> + + <dd class="tei tei-notetext">Acts xxiii.</dd> + + <dt class="tei tei-notelabel"><a id="note_24" name="note_24" href= + "#noteref_24">24.</a></dt> + + <dd class="tei tei-notetext">Bibliothec. cod. 33.</dd> + + <dt class="tei tei-notelabel"><a id="note_25" name="note_25" href= + "#noteref_25">25.</a></dt> + + <dd class="tei tei-notetext">Plin. Hist. Nat. v. 17; Epiphan. adv. + Haeres. xix. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_26" name="note_26" href= + "#noteref_26">26.</a></dt> + + <dd class="tei tei-notetext">Epiphan. adv. Haeres. x.</dd> + + <dt class="tei tei-notelabel"><a id="note_27" name="note_27" href= + "#noteref_27">27.</a></dt> + + <dd class="tei tei-notetext">For information on the Essenes, the + authorities are, Philo, Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον, + and Josephus, De Bello Judaico, and Antiq.</dd> + + <dt class="tei tei-notelabel"><a id="note_28" name="note_28" href= + "#noteref_28">28.</a></dt> + + <dd class="tei tei-notetext">Compare Luke x. 4; John xii. 6, xiii. + 29; Matt. xix. 21; Acts ii. 44, 45, iv. 32, 34, 37.</dd> + + <dt class="tei tei-notelabel"><a id="note_29" name="note_29" href= + "#noteref_29">29.</a></dt> + + <dd class="tei tei-notetext">Compare Matt. vi. 28-34; Luke xii. + 22-30.</dd> + + <dt class="tei tei-notelabel"><a id="note_30" name="note_30" href= + "#noteref_30">30.</a></dt> + + <dd class="tei tei-notetext">Compare Matt. v. 34.</dd> + + <dt class="tei tei-notelabel"><a id="note_31" name="note_31" href= + "#noteref_31">31.</a></dt> + + <dd class="tei tei-notetext">Compare Matt. vi. 25, 31; Luke xii. + 22, 23.</dd> + + <dt class="tei tei-notelabel"><a id="note_32" name="note_32" href= + "#noteref_32">32.</a></dt> + + <dd class="tei tei-notetext">Compare Matt. xv. 15-22.</dd> + + <dt class="tei tei-notelabel"><a id="note_33" name="note_33" href= + "#noteref_33">33.</a></dt> + + <dd class="tei tei-notetext">Compare Matt. vi. 1-18.</dd> + + <dt class="tei tei-notelabel"><a id="note_34" name="note_34" href= + "#noteref_34">34.</a></dt> + + <dd class="tei tei-notetext">From אסא, meaning the same as the + Greek Therapeutae.</dd> + + <dt class="tei tei-notelabel"><a id="note_35" name="note_35" href= + "#noteref_35">35.</a></dt> + + <dd class="tei tei-notetext">Compare Luke x. 25-37; Mark vii. + 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_36" name="note_36" href= + "#noteref_36">36.</a></dt> + + <dd class="tei tei-notetext">Matt. iv. 16, v. 14, 16, vi. 22; Luke + ii. 32, viii. 16, xi. 23, xvi. 8; John i. 4-9, iii. 19-21, viii. + 12, ix. 5, xi. 9, 10, xii. 35-46.</dd> + + <dt class="tei tei-notelabel"><a id="note_37" name="note_37" href= + "#noteref_37">37.</a></dt> + + <dd class="tei tei-notetext">Luke viii. 10; Mark iv. 12; Matthew + xiii. 11-15.</dd> + + <dt class="tei tei-notelabel"><a id="note_38" name="note_38" href= + "#noteref_38">38.</a></dt> + + <dd class="tei tei-notetext">Clem. Homil. xix. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_39" name="note_39" href= + "#noteref_39">39.</a></dt> + + <dd class="tei tei-notetext">Compare Matt. xv. 3, 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_40" name="note_40" href= + "#noteref_40">40.</a></dt> + + <dd class="tei tei-notetext">The reference to salt as an + illustration by Christ (Matt. v. 13; Mark ix. 49, 50; Luke xiv. 34) + deserves to be noticed in connection with this.</dd> + + <dt class="tei tei-notelabel"><a id="note_41" name="note_41" href= + "#noteref_41">41.</a></dt> + + <dd class="tei tei-notetext">Clem. Homil. xiv. 1: <span class= + "tei tei-q">“Peter came several hours after, and breaking bread for + the Eucharist, and putting salt upon it, gave it first to our + mother, and after her, to us, her sons.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_42" name="note_42" href= + "#noteref_42">42.</a></dt> + + <dd class="tei tei-notetext">Acts xx. 7; 1 Cor. xvi. 2; Rev. i. + 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_43" name="note_43" href= + "#noteref_43">43.</a></dt> + + <dd class="tei tei-notetext">Const. Apost. lib. viii. 33.</dd> + + <dt class="tei tei-notelabel"><a id="note_44" name="note_44" href= + "#noteref_44">44.</a></dt> + + <dd class="tei tei-notetext">Acts ii. 46, iii. 1, v. 42.</dd> + + <dt class="tei tei-notelabel"><a id="note_45" name="note_45" href= + "#noteref_45">45.</a></dt> + + <dd class="tei tei-notetext">Acts xv.</dd> + + <dt class="tei tei-notelabel"><a id="note_46" name="note_46" href= + "#noteref_46">46.</a></dt> + + <dd class="tei tei-notetext">Acts i. 22, iv. 2, 33, xxiii. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_47" name="note_47" href= + "#noteref_47">47.</a></dt> + + <dd class="tei tei-notetext">Acts xxiii. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_48" name="note_48" href= + "#noteref_48">48.</a></dt> + + <dd class="tei tei-notetext">Acts xv. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_49" name="note_49" href= + "#noteref_49">49.</a></dt> + + <dd class="tei tei-notetext">Acts xv. 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_50" name="note_50" href= + "#noteref_50">50.</a></dt> + + <dd class="tei tei-notetext">Clem. Homil. vii. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_51" name="note_51" href= + "#noteref_51">51.</a></dt> + + <dd class="tei tei-notetext">Col. ii. 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_52" name="note_52" href= + "#noteref_52">52.</a></dt> + + <dd class="tei tei-notetext">Gal. iv. 10. When it is seen in the + Clementines how important the observance of these days was thought, + what a fundamental principle it was of Nazarenism, I think it + cannot be doubted that it was against this that St. Paul + wrote.</dd> + + <dt class="tei tei-notelabel"><a id="note_53" name="note_53" href= + "#noteref_53">53.</a></dt> + + <dd class="tei tei-notetext">Col. ii. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_54" name="note_54" href= + "#noteref_54">54.</a></dt> + + <dd class="tei tei-notetext">Clement. Homil. xix. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_55" name="note_55" href= + "#noteref_55">55.</a></dt> + + <dd class="tei tei-notetext">Gal. v. 2-4.</dd> + + <dt class="tei tei-notelabel"><a id="note_56" name="note_56" href= + "#noteref_56">56.</a></dt> + + <dd class="tei tei-notetext">1 Cor. v. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_57" name="note_57" href= + "#noteref_57">57.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. iii. 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_58" name="note_58" href= + "#noteref_58">58.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_59" name="note_59" href= + "#noteref_59">59.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Lies der + Papisten Bücher, höre ihre Predigen, so wirst du finden, dass diess + ihr einziger Grund ist, darauf sie stehen wider uns pochen und + trotzen, da sie vorgeben, es sei nichts Gutes aus unserer Lehre + gekommen. Denn alsbald, da unser Evangelium anging und sie hören + liess, folgte der gräuliche Aufruhr, es erhuben sich in der Kirche + Spaltung und Sekten, es ward Ehrbarkeit, Disziplin und Zucht + zerrüttet, und Jedermann wolte vogelfrei seyn und thun, was ihm + gelüstet nach allem seinen Muthwillen und Gefallen, als wären alle + Gesetze, Rechte und Ordnung gans aufhoben, wie es denn leider allzu + wahr ist. Denn der Muthwille in allen Ständen, mit allerlei Laster, + Sünden und Schanden ist jetzt viel grösser denn zuvor, da die + Leute, und sonderlich der Pöbel, doch etlichermassen in Furcht und + in Zaum gehalten waren, welches nun wie ein zaumlos Pferd lebt und + thut Alles, was es nur gelüstet ohne allen Scheu.”</span>—Ed. + Walch, v. 114. For a very full account of the disorders that broke + out on the preaching of Luther, see Döllinger's Die Reformation in + ihre Entwicklung. Regensb. 1848.</dd> + + <dt class="tei tei-notelabel"><a id="note_60" name="note_60" href= + "#noteref_60">60.</a></dt> + + <dd class="tei tei-notetext">Epistolas, 1528, ii. 192.</dd> + + <dt class="tei tei-notelabel"><a id="note_61" name="note_61" href= + "#noteref_61">61.</a></dt> + + <dd class="tei tei-notetext">1 Cor. xi. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_62" name="note_62" href= + "#noteref_62">62.</a></dt> + + <dd class="tei tei-notetext">Acts xxi. 23, 24.</dd> + + <dt class="tei tei-notelabel"><a id="note_63" name="note_63" href= + "#noteref_63">63.</a></dt> + + <dd class="tei tei-notetext">James ii. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_64" name="note_64" href= + "#noteref_64">64.</a></dt> + + <dd class="tei tei-notetext">It is included by Eusebius in the + Antilegomena, and, according to St. Jerome, was rejected as a + spurious composition by the majority of the Christian world.</dd> + + <dt class="tei tei-notelabel"><a id="note_65" name="note_65" href= + "#noteref_65">65.</a></dt> + + <dd class="tei tei-notetext">Rev. ii. 1, 14, 15.</dd> + + <dt class="tei tei-notelabel"><a id="note_66" name="note_66" href= + "#noteref_66">66.</a></dt> + + <dd class="tei tei-notetext">בלעם, <span class= + "tei tei-hi"><span style="font-style: italic">destruction of the + people</span></span>, from בלע, <span class= + "tei tei-hi"><span style="font-style: italic">to swallow + up</span></span>, and עם, <span class="tei tei-hi"><span style= + "font-style: italic">people</span></span> = Νικόλαος.</dd> + + <dt class="tei tei-notelabel"><a id="note_67" name="note_67" href= + "#noteref_67">67.</a></dt> + + <dd class="tei tei-notetext">2 Pet. ii. 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_68" name="note_68" href= + "#noteref_68">68.</a></dt> + + <dd class="tei tei-notetext">Τοῦ ἐχθροῦ ἀνθρώπου ἄνομον τίνα καὶ + φλυαρώδη διδασκαλιάν—Clem. Homil. xx. ed. Dressel, p. 4. The whole + passage is sufficiently curious to be quoted. St. Peter writes: + <span class="tei tei-q">“There are some from among the Gentiles who + have rejected my legal preaching, attaching themselves to certain + lawless and trifling preaching of the man who is my enemy. And + these things some have attempted while I am still alive, to + transform my words by certain various interpretations, in order to + the dissolution of the Law; as though I also myself were of such a + mind, but did not freely proclaim it, which God forbid! For such a + thing were to act in opposition to the law of God, which was spoken + by Moses, and was borne witness to by our Lord in respect of its + eternal continuance; for thus he spoke: The heavens and the earth + shall pass away, but one jot or one tittle shall in no wise pass + from the law.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_69" name="note_69" href= + "#noteref_69">69.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Apostolum + Paulum recusantes, apostatam eum legis dicentes.”</span>—Iren. Adv. + Haeres. i. 26. Τὸν δὲ ἀπόστυλον ἀποστάτην καλοῦσι.—Theod. Fabul. + Haeret. ii. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_70" name="note_70" href= + "#noteref_70">70.</a></dt> + + <dd class="tei tei-notetext">Hom. xi. 85.</dd> + + <dt class="tei tei-notelabel"><a id="note_71" name="note_71" href= + "#noteref_71">71.</a></dt> + + <dd class="tei tei-notetext">Hom. iv. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_72" name="note_72" href= + "#noteref_72">72.</a></dt> + + <dd class="tei tei-notetext">Clem. Homil. ii. 38-40, 48, iii. 50, + 51.</dd> + + <dt class="tei tei-notelabel"><a id="note_73" name="note_73" href= + "#noteref_73">73.</a></dt> + + <dd class="tei tei-notetext">Of course I mean the designation given + to the Pauline sect, not the religion of Christ.</dd> + + <dt class="tei tei-notelabel"><a id="note_74" name="note_74" href= + "#noteref_74">74.</a></dt> + + <dd class="tei tei-notetext">Adv. Haeres. i. 24.</dd> + + <dt class="tei tei-notelabel"><a id="note_75" name="note_75" href= + "#noteref_75">75.</a></dt> + + <dd class="tei tei-notetext">Origen, Contr. Cels. lib. viii.</dd> + + <dt class="tei tei-notelabel"><a id="note_76" name="note_76" href= + "#noteref_76">76.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> lib. vi.</dd> + + <dt class="tei tei-notelabel"><a id="note_77" name="note_77" href= + "#noteref_77">77.</a></dt> + + <dd class="tei tei-notetext">Contra Cels. lib. i.</dd> + + <dt class="tei tei-notelabel"><a id="note_78" name="note_78" href= + "#noteref_78">78.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> lib. ii.</dd> + + <dt class="tei tei-notelabel"><a id="note_79" name="note_79" href= + "#noteref_79">79.</a></dt> + + <dd class="tei tei-notetext">Amongst others, Clemens: Jesus von + Nazareth, Stuttgart, 1850; Von der Alme: Die Urtheile heidnischer + und jüdischer Schriftsteller, Leipzig, 1864.</dd> + + <dt class="tei tei-notelabel"><a id="note_80" name="note_80" href= + "#noteref_80">80.</a></dt> + + <dd class="tei tei-notetext">Adv. Haer. lib. iii; Haer. lxviii. + 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_81" name="note_81" href= + "#noteref_81">81.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Quantae + traditiones Pharisaeorum sint, quas hodie vocant δευτερώσεις et + quam aniles fabulae, evolvere nequeo: neque enim libri patitur + magnitudo, et pleraque tam turpia sunt ut erubescam + dicere.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_82" name="note_82" href= + "#noteref_82">82.</a></dt> + + <dd class="tei tei-notetext">Haeres. xiii.</dd> + + <dt class="tei tei-notelabel"><a id="note_83" name="note_83" href= + "#noteref_83">83.</a></dt> + + <dd class="tei tei-notetext">Beracoth, xi. <span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_84" name="note_84" href= + "#noteref_84">84.</a></dt> + + <dd class="tei tei-notetext">Tract. Sanhedrim, fol. 107, and Sota, + fol. 47.</dd> + + <dt class="tei tei-notelabel"><a id="note_85" name="note_85" href= + "#noteref_85">85.</a></dt> + + <dd class="tei tei-notetext">Bartolocci: Bibliotheca Maxima + Rabbinica, sub. nom.</dd> + + <dt class="tei tei-notelabel"><a id="note_86" name="note_86" href= + "#noteref_86">86.</a></dt> + + <dd class="tei tei-notetext">Sepher Nizzachon, n. 337.</dd> + + <dt class="tei tei-notelabel"><a id="note_87" name="note_87" href= + "#noteref_87">87.</a></dt> + + <dd class="tei tei-notetext">Eisenmenger: Neuentdecktes Judenthum, + I. pp. 231-7. Königsberg, 1711.</dd> + + <dt class="tei tei-notelabel"><a id="note_88" name="note_88" href= + "#noteref_88">88.</a></dt> + + <dd class="tei tei-notetext">Tract. Sabbath, fol. 67.</dd> + + <dt class="tei tei-notelabel"><a id="note_89" name="note_89" href= + "#noteref_89">89.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> fol. 104.</dd> + + <dt class="tei tei-notelabel"><a id="note_90" name="note_90" href= + "#noteref_90">90.</a></dt> + + <dd class="tei tei-notetext">The passage is not easy to understand. + I give three Latin translations of it, one by Cl. Schickardus, the + second quoted from Scheidius (Loca Talm. i. 2). <span class= + "tei tei-q">“Filius Satdae, filius Pandeirae fuit. Dixit Raf + Chasda: Amasius Pandeirae, maritus Paphos filius Jehudae fuit. At + quomodo mater ejus Satda? Mater ejus Mirjam, comptrix mulierum + fuit.”</span> <span class="tei tei-q">“Filius Stadae filius + Pandirae est. Dixit Rabbi Chasda: Maritus seu procus matris ejus + fuit Stada, iniens Pandiram. Maritus Paphus filius Judae ipse est, + mater ejus Stada, mater ejus Maria,”</span> &c. Lightfoot, + Matt. xxvii. 56, thus translates it: <span class= + "tei tei-q">“Lapidârunt filium Satdae in Lydda, et suspenderunt eum + in vesperâ Paschatis. Hic autem filius Satdae fuit filius Pandirae. + Dixit quidem Rabb Chasda, Maritus (matris ejus) fuit Satda, maritus + Pandira, maritus Papus filius Judae: sed tamen dico matrem ejus + fuisse Satdam, Mariam videlicet, plicatricem capillorum mulierum: + sicut dicunt in Panbeditha, Declinavit ista a marito + suo.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_91" name="note_91" href= + "#noteref_91">91.</a></dt> + + <dd class="tei tei-notetext">פנדירה. As a man's name it occurs in 2 + Targum, Esther vii.</dd> + + <dt class="tei tei-notelabel"><a id="note_92" name="note_92" href= + "#noteref_92">92.</a></dt> + + <dd class="tei tei-notetext">Avoda Sava, fol. 27.</dd> + + <dt class="tei tei-notelabel"><a id="note_93" name="note_93" href= + "#noteref_93">93.</a></dt> + + <dd class="tei tei-notetext">Talmud, Tract. Beracoth, ix. fol. 61, + <span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_94" name="note_94" href= + "#noteref_94">94.</a></dt> + + <dd class="tei tei-notetext">Gittin, fol. 90, <span class= + "tei tei-hi"><span style="font-style: italic">a</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_95" name="note_95" href= + "#noteref_95">95.</a></dt> + + <dd class="tei tei-notetext">Chajigah, fol. 4, <span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_96" name="note_96" href= + "#noteref_96">96.</a></dt> + + <dd class="tei tei-notetext">Calla, fol. 18, <span class= + "tei tei-hi"><span style="font-style: italic">b</span></span>.</dd> + + <dt class="tei tei-notelabel"><a id="note_97" name="note_97" href= + "#noteref_97">97.</a></dt> + + <dd class="tei tei-notetext">Son of Levi, according to the Toledoth + Jeschu of Huldrich.</dd> + + <dt class="tei tei-notelabel"><a id="note_98" name="note_98" href= + "#noteref_98">98.</a></dt> + + <dd class="tei tei-notetext">In the apocryphal Gospel of Thomas, + Jesus as a boy behaves without respect to his master and the + elders; thence possibly this story was derived.</dd> + + <dt class="tei tei-notelabel"><a id="note_99" name="note_99" href= + "#noteref_99">99.</a></dt> + + <dd class="tei tei-notetext">Fol. 114.</dd> + + <dt class="tei tei-notelabel"><a id="note_100" name="note_100" + href="#noteref_100">100.</a></dt> + + <dd class="tei tei-notetext">Justin Mart. Dialog. cum Tryph. c. 17 + and 108.</dd> + + <dt class="tei tei-notelabel"><a id="note_101" name="note_101" + href="#noteref_101">101.</a></dt> + + <dd class="tei tei-notetext">Cont. Cels. lib. iii.</dd> + + <dt class="tei tei-notelabel"><a id="note_102" name="note_102" + href="#noteref_102">102.</a></dt> + + <dd class="tei tei-notetext">Lettres sur les Juifs. Œuvres, I. 69, + p. 36.</dd> + + <dt class="tei tei-notelabel"><a id="note_103" name="note_103" + href="#noteref_103">103.</a></dt> + + <dd class="tei tei-notetext">Luther's Works, Wittemberg, 1556, T. + V. pp. 509-535. The passage quoted is on p. 513.</dd> + + <dt class="tei tei-notelabel"><a id="note_104" name="note_104" + href="#noteref_104">104.</a></dt> + + <dd class="tei tei-notetext">Lib. viii. 33.</dd> + + <dt class="tei tei-notelabel"><a id="note_105" name="note_105" + href="#noteref_105">105.</a></dt> + + <dd class="tei tei-notetext">Martyrol. Rom. ad. 1 Januar.</dd> + + <dt class="tei tei-notelabel"><a id="note_106" name="note_106" + href="#noteref_106">106.</a></dt> + + <dd class="tei tei-notetext">Fabricius, Codex Apocryph. N.T. ii. p. + 493.</dd> + + <dt class="tei tei-notelabel"><a id="note_107" name="note_107" + href="#noteref_107">107.</a></dt> + + <dd class="tei tei-notetext">Whereas the bitter conflict of Simon + Peter and Simon Magus was a subject well known in early Christian + tradition.</dd> + + <dt class="tei tei-notelabel"><a id="note_108" name="note_108" + href="#noteref_108">108.</a></dt> + + <dd class="tei tei-notetext">Wagenseil: Tela ignea Satanae. Hoc est + arcani et horribiles Judaeorum adversus Christum Deum et + Christianam religionem libri anecdoti; Altdorf, 1681.</dd> + + <dt class="tei tei-notelabel"><a id="note_109" name="note_109" + href="#noteref_109">109.</a></dt> + + <dd class="tei tei-notetext">Nob was a city of Benjamin, situated + on a height near Jerusalem, on one of the roads which led from the + north to the capital, and within sight of it, as is certain from + the description of the approach of the Assyrian army in Isaiah (x. + 28-32).</dd> + + <dt class="tei tei-notelabel"><a id="note_110" name="note_110" + href="#noteref_110">110.</a></dt> + + <dd class="tei tei-notetext">Herod put Alexander Hyrcanus to death + B.C. 30. Alexandra, the mother of Hyrcanus, reigned after the death + of Jannaeus, from B.C. 79 to B.C. 71.</dd> + + <dt class="tei tei-notelabel"><a id="note_111" name="note_111" + href="#noteref_111">111.</a></dt> + + <dd class="tei tei-notetext">Sozomen, Hist. Eccl. ii. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_112" name="note_112" + href="#noteref_112">112.</a></dt> + + <dd class="tei tei-notetext">Acta Sanct. Mai. T. I. pp. + 445-451.</dd> + + <dt class="tei tei-notelabel"><a id="note_113" name="note_113" + href="#noteref_113">113.</a></dt> + + <dd class="tei tei-notetext">Ps. lxix. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_114" name="note_114" + href="#noteref_114">114.</a></dt> + + <dd class="tei tei-notetext">Isa. liii. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_115" name="note_115" + href="#noteref_115">115.</a></dt> + + <dd class="tei tei-notetext">Rome. Simon Cephas is Simon Peter, but + the miraculous power attributed to him perhaps belongs to the story + of Simon Magus.</dd> + + <dt class="tei tei-notelabel"><a id="note_116" name="note_116" + href="#noteref_116">116.</a></dt> + + <dd class="tei tei-notetext">Isa. i. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_117" name="note_117" + href="#noteref_117">117.</a></dt> + + <dd class="tei tei-notetext">Hosea i. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_118" name="note_118" + href="#noteref_118">118.</a></dt> + + <dd class="tei tei-notetext">Matt. xix. 28.</dd> + + <dt class="tei tei-notelabel"><a id="note_119" name="note_119" + href="#noteref_119">119.</a></dt> + + <dd class="tei tei-notetext">The Oelberg was especially + characteristic of German churches, and was erected chiefly in the + fifteenth and sixteenth centuries. They remain at Nürnberg, Xanten, + Worms, Marburg, Donauwörth, Landshut, Wasserburg, Ratisbon, + Klosterneuburg, Wittenberg, Merseburg, Lucerne, Bruges, + &c.</dd> + + <dt class="tei tei-notelabel"><a id="note_120" name="note_120" + href="#noteref_120">120.</a></dt> + + <dd class="tei tei-notetext">Mááse, c. 188. I have told the story + more fully in the Christmas Number of <span class="tei tei-q">“Once + a Week,”</span> 1868.</dd> + + <dt class="tei tei-notelabel"><a id="note_121" name="note_121" + href="#noteref_121">121.</a></dt> + + <dd class="tei tei-notetext">Joh. Jac. Huldricus: Historia Jeschuae + Nazareni, a Judaeis blaspheme corrupta; Leyden, 1705.</dd> + + <dt class="tei tei-notelabel"><a id="note_122" name="note_122" + href="#noteref_122">122.</a></dt> + + <dd class="tei tei-notetext">The mystery of the chariot is that of + the chariot of God and the cherubic beasts, Ezekiel i. The Jews + wrote the name of God without vowels, Jhvh; the vowel points taken + from the name Adonai (Lord) were added later.</dd> + + <dt class="tei tei-notelabel"><a id="note_123" name="note_123" + href="#noteref_123">123.</a></dt> + + <dd class="tei tei-notetext">The story is somewhat different in the + Talmudic tract Calla, as already related.</dd> + + <dt class="tei tei-notelabel"><a id="note_124" name="note_124" + href="#noteref_124">124.</a></dt> + + <dd class="tei tei-notetext">From Mizraim, Egypt.</dd> + + <dt class="tei tei-notelabel"><a id="note_125" name="note_125" + href="#noteref_125">125.</a></dt> + + <dd class="tei tei-notetext">Evidently the author confounds John + the Baptist with John the Apostle.</dd> + + <dt class="tei tei-notelabel"><a id="note_126" name="note_126" + href="#noteref_126">126.</a></dt> + + <dd class="tei tei-notetext">Judas Iscarioth. In St. John's Gospel + he is called the son of Simon (vi. 71, xiii. 2, 26). Son of Zachar + is a corruption of Iscarioth. The name Iscarioth is probably from + Kerioth, his native village, in Judah.</dd> + + <dt class="tei tei-notelabel"><a id="note_127" name="note_127" + href="#noteref_127">127.</a></dt> + + <dd class="tei tei-notetext">Isa. lxiii. 1-3. Singularly enough, + this passage is chosen for the Epistle in the Roman and Anglican + Churches for Monday in Holy Week, with special reference to the + Passion.</dd> + + <dt class="tei tei-notelabel"><a id="note_128" name="note_128" + href="#noteref_128">128.</a></dt> + + <dd class="tei tei-notetext">Gen. xxxi. 47.</dd> + + <dt class="tei tei-notelabel"><a id="note_129" name="note_129" + href="#noteref_129">129.</a></dt> + + <dd class="tei tei-notetext">Isa. ii. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_130" name="note_130" + href="#noteref_130">130.</a></dt> + + <dd class="tei tei-notetext">1 Sam. ii. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_131" name="note_131" + href="#noteref_131">131.</a></dt> + + <dd class="tei tei-notetext">Lev. xxiv. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_132" name="note_132" + href="#noteref_132">132.</a></dt> + + <dd class="tei tei-notetext">This is taken from Sanhedrim, fol. + 43.</dd> + + <dt class="tei tei-notelabel"><a id="note_133" name="note_133" + href="#noteref_133">133.</a></dt> + + <dd class="tei tei-notetext">It is worth observing how these two + false witnesses disagree in almost every particular about our + blessed Lord's birth and passion.</dd> + + <dt class="tei tei-notelabel"><a id="note_134" name="note_134" + href="#noteref_134">134.</a></dt> + + <dd class="tei tei-notetext">This is probably taken from the story + of Simon Magus in the Pseudo-Linus. Simon flies from off a high + tower. In the Apocryphal Book of the Death of the Virgin, the + apostles come to her death-bed riding on clouds. Ai is here Rome, + not Capernaum.</dd> + + <dt class="tei tei-notelabel"><a id="note_135" name="note_135" + href="#noteref_135">135.</a></dt> + + <dd class="tei tei-notetext">The author probably saw + representations of the Ascension and of the Last Judgment, with + Christ seated with the Books of Life and Death in his hand on a + great white cloud, and composed this story out of what he saw, + associating the pictures with the floating popular legend of Simon + Magus.</dd> + + <dt class="tei tei-notelabel"><a id="note_136" name="note_136" + href="#noteref_136">136.</a></dt> + + <dd class="tei tei-notetext">In the story of Simon the Sorcerer, it + is at the prayer of Simon Peter that the Sorcerer falls whilst + flying and breaks all his bones. Perhaps the author saw a picture + of the Judgment with saints on the cloud with Jesus, and the lost + falling into the flames of hell.</dd> + + <dt class="tei tei-notelabel"><a id="note_137" name="note_137" + href="#noteref_137">137.</a></dt> + + <dd class="tei tei-notetext">Ἑβραΐδι διαλέκτῳ.</dd> + + <dt class="tei tei-notelabel"><a id="note_138" name="note_138" + href="#noteref_138">138.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. lib. iii. c. + 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_139" name="note_139" + href="#noteref_139">139.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> lib. v. c. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_140" name="note_140" + href="#noteref_140">140.</a></dt> + + <dd class="tei tei-notetext">Spicileg. Patrum, Tom. I.</dd> + + <dt class="tei tei-notelabel"><a id="note_141" name="note_141" + href="#noteref_141">141.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. vi. 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_142" name="note_142" + href="#noteref_142">142.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iii. 24.</dd> + + <dt class="tei tei-notelabel"><a id="note_143" name="note_143" + href="#noteref_143">143.</a></dt> + + <dd class="tei tei-notetext">St. Hieron. De vir. illust., s.v. + Matt.</dd> + + <dt class="tei tei-notelabel"><a id="note_144" name="note_144" + href="#noteref_144">144.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> s.v. Jacobus.</dd> + + <dt class="tei tei-notelabel"><a id="note_145" name="note_145" + href="#noteref_145">145.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> in Matt. xii. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_146" name="note_146" + href="#noteref_146">146.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> Contra. Pelag. iii. + 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_147" name="note_147" + href="#noteref_147">147.</a></dt> + + <dd class="tei tei-notetext">Ἔχουσι δὲ (οἱ Ναζαραῖοι) τὸ κατὰ + Μαθαῖον εὐαγγέλιον πληρέστατον ἑβραιστι.—Haer. xxix. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_148" name="note_148" + href="#noteref_148">148.</a></dt> + + <dd class="tei tei-notetext">Καθῶς ἐξ ἀρχῆς ἐγράφη.—<span class= + "tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_149" name="note_149" + href="#noteref_149">149.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> xxx. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_150" name="note_150" + href="#noteref_150">150.</a></dt> + + <dd class="tei tei-notetext">Εὐαγγέλιον κατὰ τοὺς ἀποστόλους.</dd> + + <dt class="tei tei-notelabel"><a id="note_151" name="note_151" + href="#noteref_151">151.</a></dt> + + <dd class="tei tei-notetext">Εὐαγγέλιον κατὰ τοὺς δώδεκα. Origen + calls it <span class="tei tei-q">“The Gospel of the Twelve + Apostles,”</span> Homil. i. in Luc. St. Jerome the same, in his + Prooem. in Comment. sup. Matt.</dd> + + <dt class="tei tei-notelabel"><a id="note_152" name="note_152" + href="#noteref_152">152.</a></dt> + + <dd class="tei tei-notetext">Adv. Pelag. iii. 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_153" name="note_153" + href="#noteref_153">153.</a></dt> + + <dd class="tei tei-notetext">Ἀπομνημονεύματα τῶν Ἀποστόλων.</dd> + + <dt class="tei tei-notelabel"><a id="note_154" name="note_154" + href="#noteref_154">154.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Ἐν τοῖς + γεγομένοις ὑπ᾽ αὐτῶν ἀπομνημονεύμασιν, ἅ καλεῖται + Εὐαγγέλια.”</span> And <span class="tei tei-q">“ἐν τῷ λεγομένῳ + Εὐαγγελίῳ,”</span> when speaking of these Reminiscences, Dialog. + cum Tryphon. §11. Just. Mart. Opera, ed. Cologne, p. 227.</dd> + + <dt class="tei tei-notelabel"><a id="note_155" name="note_155" + href="#noteref_155">155.</a></dt> + + <dd class="tei tei-notetext">1 Apol. ii.</dd> + + <dt class="tei tei-notelabel"><a id="note_156" name="note_156" + href="#noteref_156">156.</a></dt> + + <dd class="tei tei-notetext">Justin Mart. Opp. ed. Cologne; 2 Apol. + p. 64; Dialog. cum Tryph. p. 301; <span class= + "tei tei-hi"><span style="font-style: italic">ibid.</span></span> + p. 253; 2 Apol. p. 64; Dial. cum Tryph. p. 326; 2 Apol. pp. 95, + 96.</dd> + + <dt class="tei tei-notelabel"><a id="note_157" name="note_157" + href="#noteref_157">157.</a></dt> + + <dd class="tei tei-notetext">Οἱ ἐξ Ἀραβίας μάγοι, or μάγοι ἀπὸ + Ἀραβίας.—Dialog. cum Tryph. pp. 303, 315, 328, 330, 334, + &c.</dd> + + <dt class="tei tei-notelabel"><a id="note_158" name="note_158" + href="#noteref_158">158.</a></dt> + + <dd class="tei tei-notetext">Matt. ii. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_159" name="note_159" + href="#noteref_159">159.</a></dt> + + <dd class="tei tei-notetext">Ἐν σπηλαίῳ τινὶ σύνεγγυς τῆς κώμης + κατέλυσε.—Dialog. cum. Tryph. pp. 303, 304.</dd> + + <dt class="tei tei-notelabel"><a id="note_160" name="note_160" + href="#noteref_160">160.</a></dt> + + <dd class="tei tei-notetext">Dial. cum Tryph. p. 291.</dd> + + <dt class="tei tei-notelabel"><a id="note_161" name="note_161" + href="#noteref_161">161.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. iii. 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_162" name="note_162" + href="#noteref_162">162.</a></dt> + + <dd class="tei tei-notetext">Adv. Pelag. iii. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_163" name="note_163" + href="#noteref_163">163.</a></dt> + + <dd class="tei tei-notetext">Comm. in Ezech. xxiv. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_164" name="note_164" + href="#noteref_164">164.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“De versione + Syriacâ testatur Sionita, quod ut semper in summâ veneratione et + auctoritate habita erat apud omnes populos qui Chaldaicâ sive + Syriacâ utuntur linguâ, sic publicè in omnibus eorum ecclesiis + antiquissimis, constitutis in Syriâ, Mesopotamiâ, Chaldaeâ, + Aegypto, et denique in universis Orientis partibus dispersis ac + disseminatis accepta ac lecta fuit.”</span>—Walton: London + Polyglott, 1657.</dd> + + <dt class="tei tei-notelabel"><a id="note_165" name="note_165" + href="#noteref_165">165.</a></dt> + + <dd class="tei tei-notetext">In Matt. iii. 17; Luke i. 71; John i. + 3; Col. iii. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_166" name="note_166" + href="#noteref_166">166.</a></dt> + + <dd class="tei tei-notetext">It omits the 2nd and 3rd Epistles of + St. John, the Epistle of Jude, and the Apocalypse.</dd> + + <dt class="tei tei-notelabel"><a id="note_167" name="note_167" + href="#noteref_167">167.</a></dt> + + <dd class="tei tei-notetext">As in the food of the Baptist, in the + narrative of the baptism, in the mention of Zacharias, son of + Barachias, in place of Zacharias, son of Jehoiada, the instruction + to Peter on fraternal forgiveness, &c. It interprets the name + Emmanuel.</dd> + + <dt class="tei tei-notelabel"><a id="note_168" name="note_168" + href="#noteref_168">168.</a></dt> + + <dd class="tei tei-notetext">Ignat. Ad. Smyrn. c. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_169" name="note_169" + href="#noteref_169">169.</a></dt> + + <dd class="tei tei-notetext">Catal. Script. Eccl. 15.</dd> + + <dt class="tei tei-notelabel"><a id="note_170" name="note_170" + href="#noteref_170">170.</a></dt> + + <dd class="tei tei-notetext">Clem. Alex. Strom. ii. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_171" name="note_171" + href="#noteref_171">171.</a></dt> + + <dd class="tei tei-notetext">Hom. xv. in Jerem.</dd> + + <dt class="tei tei-notelabel"><a id="note_172" name="note_172" + href="#noteref_172">172.</a></dt> + + <dd class="tei tei-notetext">Hist. Eccl. iii. 25. Some of those + books of the New Testament now regarded as Canonical were also then + reckoned among the Antilegomena.</dd> + + <dt class="tei tei-notelabel"><a id="note_173" name="note_173" + href="#noteref_173">173.</a></dt> + + <dd class="tei tei-notetext">Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον + πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα + Θαβὼρ.—Origen: Hom. xv. in Jerem., and in Johan.</dd> + + <dt class="tei tei-notelabel"><a id="note_174" name="note_174" + href="#noteref_174">174.</a></dt> + + <dd class="tei tei-notetext">Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον + πνεῦμα, ἐν μιᾷ τῶν τριχῶν μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα + Θαβὼρ.—Origen: Hom. xv. in Jerem., and in Johan.</dd> + + <dt class="tei tei-notelabel"><a id="note_175" name="note_175" + href="#noteref_175">175.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Modo tulit me + mater mea Spiritus Sanctus in uno capillorum + meorum.”</span>—Hieron. in Mich. vii. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_176" name="note_176" + href="#noteref_176">176.</a></dt> + + <dd class="tei tei-notetext">Matt. iv. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_177" name="note_177" + href="#noteref_177">177.</a></dt> + + <dd class="tei tei-notetext">Acts viii. 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_178" name="note_178" + href="#noteref_178">178.</a></dt> + + <dd class="tei tei-notetext">Τὴν δε θήλειαν καλεῖσθαι ἅγιον + πνεῦμα.—Hippolyt. Refut. ix. 13, ed. Dunker, p. 462. So also St. + Epiphanius, εἶναι δὲ καὶ τὸ πνεῦμα θηλεῖαν.—Haeres. xix. 4, liii. + 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_179" name="note_179" + href="#noteref_179">179.</a></dt> + + <dd class="tei tei-notetext">Ap. Euseb. Hist. Eccles. vi. 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_180" name="note_180" + href="#noteref_180">180.</a></dt> + + <dd class="tei tei-notetext">Haeres. xix. 1, xxx. 17.</dd> + + <dt class="tei tei-notelabel"><a id="note_181" name="note_181" + href="#noteref_181">181.</a></dt> + + <dd class="tei tei-notetext">Homilies, iii. 20-27.</dd> + + <dt class="tei tei-notelabel"><a id="note_182" name="note_182" + href="#noteref_182">182.</a></dt> + + <dd class="tei tei-notetext">In the <span class= + "tei tei-q">“Refutation of Heresies”</span> attributed by the + Chevalier Bunsen and others to St. Hippolytus, Helena is said in + Simonian Gnosticism to have been the <span class="tei tei-q">“lost + sheep”</span> of the Gospels, the incarnation of the world + principle—found, recovered, redeemed, by Simon, the incarnation of + the divine male principle.</dd> + + <dt class="tei tei-notelabel"><a id="note_183" name="note_183" + href="#noteref_183">183.</a></dt> + + <dd class="tei tei-notetext">Ὁ θαυμάσας βασιλεύσει, γεγράπται, καὶ + ὁ βασιλεύσας ἀναπαύσεται. Clem. Alex. Stromata, i. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_184" name="note_184" + href="#noteref_184">184.</a></dt> + + <dd class="tei tei-notetext">Strom. lib. vii. This was exaggerated + in the doctrine of the Albigenses in the twelfth and thirteenth + centuries. The <span class="tei tei-q">“Perfects,”</span> the + ministers of the sect, <span class="tei tei-q">“reconciled”</span> + the converted. But if one of the Perfect sinned (<span class= + "tei tei-hi"><span style="font-style: italic">i.e.</span></span> + ate meat or married), all whom he had reconciled fell with him from + grace, even those who were dead and in heaven.</dd> + + <dt class="tei tei-notelabel"><a id="note_185" name="note_185" + href="#noteref_185">185.</a></dt> + + <dd class="tei tei-notetext">Dial. cum Tryph. § 88.</dd> + + <dt class="tei tei-notelabel"><a id="note_186" name="note_186" + href="#noteref_186">186.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Sicut illud + apostoli libenter audire: Omnia probate; quod bonum est tenete; et + Salvatoris verba dicentis: Esto probati nummularii.”</span>—Epist. + ad Minervium et Alexandrum.</dd> + + <dt class="tei tei-notelabel"><a id="note_187" name="note_187" + href="#noteref_187">187.</a></dt> + + <dd class="tei tei-notetext">Homil. ii. 51, iii. 50, xviii. 20. + Γίνεσθε τραπεζίται δόκιμοι.</dd> + + <dt class="tei tei-notelabel"><a id="note_188" name="note_188" + href="#noteref_188">188.</a></dt> + + <dd class="tei tei-notetext">Recog. ii. 51.</dd> + + <dt class="tei tei-notelabel"><a id="note_189" name="note_189" + href="#noteref_189">189.</a></dt> + + <dd class="tei tei-notetext">Stromat. i. 28.</dd> + + <dt class="tei tei-notelabel"><a id="note_190" name="note_190" + href="#noteref_190">190.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Inter maxima + ponitur crimina qui fratris sui spiritum contristaverit.”</span> + St. Hieron. Comm. in Ezech. xvi. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_191" name="note_191" + href="#noteref_191">191.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Nunquam læti + sitis nisi cum fratrem vestrum videritis in charitate.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_192" name="note_192" + href="#noteref_192">192.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Si peccaverit + frater tuus in verbo, et satis tibi fecerit, septies in die suscipe + eum. Dixit illi Simon discipulus ejus: Septies in die? Respondit + Dominus et dixit ei: Etiam ego dico tibi, usque septuagies + septies.”</span>—Adv. Pelag. i. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_193" name="note_193" + href="#noteref_193">193.</a></dt> + + <dd class="tei tei-notetext">Matt. xxvii. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_194" name="note_194" + href="#noteref_194">194.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Homo iste qui + aridam habet manum in Evangelio quo utuntur Nazaraei caementarius + scribitur.”</span>—Hieron. Comm. in Matt. xii. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_195" name="note_195" + href="#noteref_195">195.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Homo iste ... + scribitur istius modi auxilium precans, Caementarius eram, manibus + victum quaeritans; precor te, Jesu, ut mihi restituas sanitatem, ne + turpiter manducem cibos.”</span>—<span class= + "tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_196" name="note_196" + href="#noteref_196">196.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> xxvii. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_197" name="note_197" + href="#noteref_197">197.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Filius + Magistri eorum interpretatus.”</span>—<span class= + "tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span></dd> + + <dt class="tei tei-notelabel"><a id="note_198" name="note_198" + href="#noteref_198">198.</a></dt> + + <dd class="tei tei-notetext">Hist. Eccl. iii. 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_199" name="note_199" + href="#noteref_199">199.</a></dt> + + <dd class="tei tei-notetext">viii. 3-11.</dd> + + <dt class="tei tei-notelabel"><a id="note_200" name="note_200" + href="#noteref_200">200.</a></dt> + + <dd class="tei tei-notetext">He probably knew it through a + translation.</dd> + + <dt class="tei tei-notelabel"><a id="note_201" name="note_201" + href="#noteref_201">201.</a></dt> + + <dd class="tei tei-notetext">Comm. in Matt. i. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_202" name="note_202" + href="#noteref_202">202.</a></dt> + + <dd class="tei tei-notetext">2 Chron. xxiv. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_203" name="note_203" + href="#noteref_203">203.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“In Evangelis + quo utuntur Nazareni, pro filio Barachiae, filium Jojadae reperimus + scriptum.”</span>—Hieron. in Matt. xxiii. 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_204" name="note_204" + href="#noteref_204">204.</a></dt> + + <dd class="tei tei-notetext">Luke xvii. 3, 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_205" name="note_205" + href="#noteref_205">205.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Dixit ad eum + alter divitum: Magister, quid bonum faciens vivam? Dixit ei: Homo, + leges et prophetas fac. Respondit ad eum: Feci. Dixit ei: Vade, + vende omnia quae possides et divide pauperibus, et veni, sequere + me. Caepit autem dives scalpere caput suum et non placuit ei. Et + dixit ad eum Dominus: Quomodo dicis: Legem feci et prophetas, + quoniam scriptum est in lege: Dilige proximum tuum sicut teipsum, + et ecce multi fratres tui filii Abrahae amicti sunt stercore, + morientes prae fame, et domus tua plena est multis bonis et non + egreditur omnino aliquid ex ea ad eos. Et conversus dixit Simoni + discipulo suo sedenti apud se: Simon fili Joannae, facilius eat + camelum intrare per foramen acus quam divitem in regnum + coelorum.”</span>—Origen, Tract. viii. in Matt. xix. 19. The Greek + text has been lost.</dd> + + <dt class="tei tei-notelabel"><a id="note_206" name="note_206" + href="#noteref_206">206.</a></dt> + + <dd class="tei tei-notetext">It is found in the Talmud, Beracoth, + fol. 55, <span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>; Baba Metsia, fol. 38, + <span class="tei tei-hi"><span style= + "font-style: italic">b</span></span>; and it occurs in the Koran, + Sura vii. 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_207" name="note_207" + href="#noteref_207">207.</a></dt> + + <dd class="tei tei-notetext">Matt. iii. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_208" name="note_208" + href="#noteref_208">208.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“In Evangelio + juxta Hebraeos ... narrat historia: Ecce, mater Domini et fratres + ejus dicebant ei, Joannes Baptista baptizat in remissionem + peccatorum, eamus et baptizemur ab eo. Dixit autem eis; quid + peccavi, ut vadam et baptizer ab eo? Nisi forte hoc ipsum, quod + dixi, ignorantia est.”</span>—Cont. Pelag. iii. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_209" name="note_209" + href="#noteref_209">209.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Ad + accipiendum Joannis baptisma paene invitum a Matre sua Maria esse + compulsum.”</span>—In a treatise on the re-baptism of heretics, + published by Rigault at the end of his edition of St. Cyprian.</dd> + + <dt class="tei tei-notelabel"><a id="note_210" name="note_210" + href="#noteref_210">210.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Factum est + autem cum ascendisset Dominus de aqua, descendit fons omnis + Spiritus Sancti, et requievit super eum et dixit illi, Fili mi, in + omnibus prophetis expectabam te, ut venires et requiescerem in te. + Tu es enim requies mea, tu es filius meus primogenitus, qui regnas + in sempiternum.”</span>—In Mich. vii. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_211" name="note_211" + href="#noteref_211">211.</a></dt> + + <dd class="tei tei-notetext">St. Epiph. Haeres. xxx. § 13. Τοῦ λαοῦ + βαπτισθέντοσ, ἦλθε καὶ Ἰησοῦς καὶ ἐβαπτίσθη ὑπὸ τοῦ Ἰωάννου. Καί ὡς + ἀνῆλθεν ἀπὸ τοῦ ὕδατος, ἠνοίχησαν οἱ οὐρανοὶ, καὶ εἴδε τὸ πνεῦμα + τοῦ Θεοῦ τὸ ἅγιον εἶδει ἐν περιστερὰς κατελθούσης καὶ εἰσελθούσης + εἰς αὐτόν. Καὶ φωνὴ ἐγένετο ἐκ τοῦ οὐρανοῦ, λέγουσα: Σύ μου εἴ ὁ + ἀγαπητὸς, ἔν σοὶ ηὐδόκησα. Καὶ πάλιν; Ἐγω σήμερον γεγέννηκα σε. Καὶ + εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα. Ὂ ἰδὼν ὁ Ἰωάννης λέγει αὐτῷ: + Σύ τίς εἵ, κύριε? Καὶ πάλιν φωνὴ ἐξ οὐρανοῦ πρὸς αὐτόν: Οὗτος ἐστιν + ὁ υἱός μου ὁ ἀγαπητὸς, ἐφ᾽ ὂν ηὐδόκησα. Καὶ τότε ὁ Ἰωάννης + προσπεσὼν αὐτῷ ἔλεγε: Δέομαι σου, κύριε, σύ με βάπτισον. Ὁ δὲ + ἐκώλυεν αὐτῷ, λέγων: Ἄφες, ὅτι οὔτως ἐστι πρέπον πληρωθῆναι + πάντα.</dd> + + <dt class="tei tei-notelabel"><a id="note_212" name="note_212" + href="#noteref_212">212.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">I put them in + apposition:</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-style: italic">Justin.</span></span> Καὶ πῦρ ανήφθη ἐν τῷ + Ἰορδάνῃ.—Dial. cum Tryph. § 88.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-style: italic">Epiphan.</span></span> Καὶ εὐθὺς περιέλαμψε + τὸν τόπον φῶς μέγα.—Haeres. xxx. § 13.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-style: italic">Justin.</span></span> Υἱος μου εἴ συ; ἐγὼ + σήμερον γεγέννηκα σε.—Dial. cum Tryph. § 88 and 103.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-style: italic">Epiphan.</span></span> Ἐγω σήμερον γεγέννηκα + σε.—Haeres. xxx. § 13.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_213" name="note_213" + href="#noteref_213">213.</a></dt> + + <dd class="tei tei-notetext">Heb. i. 5, v. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_214" name="note_214" + href="#noteref_214">214.</a></dt> + + <dd class="tei tei-notetext">John i. 29-34.</dd> + + <dt class="tei tei-notelabel"><a id="note_215" name="note_215" + href="#noteref_215">215.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Etiam in + prophetis quoque, postquam uncti sunt Spiritu sancto, inventus est + sermo peccati.”</span>—Contr. Pelag. iii. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_216" name="note_216" + href="#noteref_216">216.</a></dt> + + <dd class="tei tei-notetext">1 Cor. xv. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_217" name="note_217" + href="#noteref_217">217.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Evangelium + ... secundum Hebraeos ... post resurrectionem Salvatoris + refert:—Dominus autem, cum dedisset sindonem servo sacerdotis, ivit + ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non + comesturum panem ab illa hora, qua biberat calicem Domini, donec + videret eum resurgentem a dormientibus.—Rursusque post paululum: + Afferte, ait Dominus, mensam et panem. Statimque additur:—Tulit + panem et benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: + Frater mi, comede panem tuum, quia resurrexit Filius hominis a + dormientibus.”</span>—Hieron. De viris illustribus, c. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_218" name="note_218" + href="#noteref_218">218.</a></dt> + + <dd class="tei tei-notetext">Euseb. H. E. lib. ii. c. 23.</dd> + + <dt class="tei tei-notelabel"><a id="note_219" name="note_219" + href="#noteref_219">219.</a></dt> + + <dd class="tei tei-notetext">Acts xxiii. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_220" name="note_220" + href="#noteref_220">220.</a></dt> + + <dd class="tei tei-notetext">Hist. Eccl. Francorum, i. 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_221" name="note_221" + href="#noteref_221">221.</a></dt> + + <dd class="tei tei-notetext">The <span class="tei tei-q">“History + of the Apostles”</span> purports to have been written by Abdias B. + of Babylon, disciple of the apostles, in Hebrew. It was translated + into Greek, and thence, it was pretended, into Latin by Julius + Africanus. That it was rendered from Greek has been questioned by + critics. As we have it, it belongs to the ninth century; but the + publication of Syriac versions of the legends on which the book of + Abdias was founded, Syriac versions of the fourth century, which + were really translated from the Greek, show that some Greek + originals must have existed at an early age which are now + lost.</dd> + + <dt class="tei tei-notelabel"><a id="note_222" name="note_222" + href="#noteref_222">222.</a></dt> + + <dd class="tei tei-notetext">Καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλεν ἔφη + αὐτοῖς: λάβετε, ψηλαφήσατε με, καὶ ἴδετε, ὅτι οὺκ εἰμί δαιμόνιον + ἀσώματον. Καὶ εὐθύς αὐτοῦ ἥψαντο και ἐπιστεύσαν.—Ignat. Ep. ad + Smyrn. c. 3. St. Jerome also: <span class="tei tei-q">“Et quando + venit ad Petrum et ad eos qui cum Petro erant, dixit eis: Ecce + palpate me et videte quia non sum daemonium incorporale. Et statim + tetigerunt eum et crediderunt.”</span>—De Script. Eccl. 16. + Eusebius quotes the passage after Ignatius. Hist. Eccl. iii. + 37.</dd> + + <dt class="tei tei-notelabel"><a id="note_223" name="note_223" + href="#noteref_223">223.</a></dt> + + <dd class="tei tei-notetext">Luke xxiv. 37-39.</dd> + + <dt class="tei tei-notelabel"><a id="note_224" name="note_224" + href="#noteref_224">224.</a></dt> + + <dd class="tei tei-notetext">Καὶ γὰρ ὁ Χριστὸς εἶπεν: ἄν μὴ + ἀναγεννηθῆτε, οὐ μὴ εἰσελθῆτε εἰς τὴν Βασιλείαν τῶν οὐρανῶν.—1 + Apolog. § 61. Oper. p. 94.</dd> + + <dt class="tei tei-notelabel"><a id="note_225" name="note_225" + href="#noteref_225">225.</a></dt> + + <dd class="tei tei-notetext">Ἐὰν μήτις γεννηθῇ ἄνωθεν, οὐ δύναται + ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ.—John iii. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_226" name="note_226" + href="#noteref_226">226.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“In Evangelio + ... legimus non velum templi scissum, sed superliminare templi + mirae magnitudinis corruisse.”</span>—Epist. 120, Ad Helibiam.</dd> + + <dt class="tei tei-notelabel"><a id="note_227" name="note_227" + href="#noteref_227">227.</a></dt> + + <dd class="tei tei-notetext">Ἔλθον καταλῦσαι τὰς θυσίας, καὶ ἐαν μή + ταύσασθε τοῦ θυεῖν, οῦ παύσεται ἀφ᾽ ὑμῶν ἡ ὀργή.—Epiphan. Haeres. + xxx. § 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_228" name="note_228" + href="#noteref_228">228.</a></dt> + + <dd class="tei tei-notetext">Recog. i. 36.</dd> + + <dt class="tei tei-notelabel"><a id="note_229" name="note_229" + href="#noteref_229">229.</a></dt> + + <dd class="tei tei-notetext">Recog. i. 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_230" name="note_230" + href="#noteref_230">230.</a></dt> + + <dd class="tei tei-notetext">Joseph. Antiq. xviii. 1, 5; Philo + Judaeus. Περὶ τοῦ πάντα σπουδαῖον εἶναι ἐλεύθερον. See what has + been said on this subject already, p. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_231" name="note_231" + href="#noteref_231">231.</a></dt> + + <dd class="tei tei-notetext">Heb. x. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_232" name="note_232" + href="#noteref_232">232.</a></dt> + + <dd class="tei tei-notetext">(Μὴ) ἐπιθυμίᾳ ἐπεθύμησα (κρέας) τοῦτο + τό πάσχα φαγεῖν μεθ᾽ ὑμῶν; Epiph. Heræs. xxx. 22. The words added + to those in St. Luke are placed in brackets; cf. Luke xxii. + 15.</dd> + + <dt class="tei tei-notelabel"><a id="note_233" name="note_233" + href="#noteref_233">233.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Haeres. xxx. 15.</dd> + + <dt class="tei tei-notelabel"><a id="note_234" name="note_234" + href="#noteref_234">234.</a></dt> + + <dd class="tei tei-notetext">Καὶ Ἰησοῦς γοῦν φησὶ, Διὰ τοὺς + ἀσθενοῦντας ἠσθένουν, καὶ διὰ τοὺς πεινῶντας ἐπείνων, καὶ διὰ τοὺς + διψῶντας ἐδίψων. In Matt. xvii. 21.</dd> + + <dt class="tei tei-notelabel"><a id="note_235" name="note_235" + href="#noteref_235">235.</a></dt> + + <dd class="tei tei-notetext">Perhaps this passage was in the mind + of St. Paul when he wrote of himself, <span class="tei tei-q">“To + the weak became I as weak, that I might gain the weak.”</span> 1 + Cor. ix. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_236" name="note_236" + href="#noteref_236">236.</a></dt> + + <dd class="tei tei-notetext">Αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ + μικρὰ ὑμῖν προστεθήσαται. Clemens Alex. Stromatae, i. Καὶ αἰτεῖτε + τὰ ἐπουράνια, καὶ τὰ ἐπίγεια ὑμῖν προστεθήσεται.—Origen, De Orat. 2 + and 43.</dd> + + <dt class="tei tei-notelabel"><a id="note_237" name="note_237" + href="#noteref_237">237.</a></dt> + + <dd class="tei tei-notetext">Cont. Cels. vii. and De Orat. 53.</dd> + + <dt class="tei tei-notelabel"><a id="note_238" name="note_238" + href="#noteref_238">238.</a></dt> + + <dd class="tei tei-notetext">Acts xi. 35. It is also quoted as a + saying of our Lord in the Apostolic Constitutions, iv. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_239" name="note_239" + href="#noteref_239">239.</a></dt> + + <dd class="tei tei-notetext">Ep. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_240" name="note_240" + href="#noteref_240">240.</a></dt> + + <dd class="tei tei-notetext">Οὕτοι, φαεσὶν, ὁι θέλοντές με ἰδεῖν, + καὶ ἅψασθαί μου τῆς βασιλείας, ὀφείλουσι θλιβέντες καί παθόντες + λαβεῖν με.—Ep. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_241" name="note_241" + href="#noteref_241">241.</a></dt> + + <dd class="tei tei-notetext">Διὰ τοῦτο ταῦτα ἡμῶν πρασσόντων, εἶπεν + ὁ κύριος, ᾽Εὰν ἦτε μετ᾽ ἐμου συνηγμένοι ἐν τῷ κόλπῳ μου, καὶ μὴ + ποιεῖτε τὰς ἐντολάς μου, ἀποβαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν, ὑπάγετε ἀπ᾽ + ἐμοῦ, οὐκ οἶδα ὑμᾶς, ἐργάται ἀνομίας. 2 Ep. ad Corinth. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_242" name="note_242" + href="#noteref_242">242.</a></dt> + + <dd class="tei tei-notetext">Λέγει γὰρ ὁ κύριος, ἔσεσθε ὡς ἀρνία ἐν + μέσῳ λύκων. Ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει, Ἐαν οὖν + διασπαράξωσιν οἱ λύκοι τὰ ἀρνία? Εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ. Μὴ + φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά. Καὶ ὑμεῖς + μὴ φοβεῖσθε τοὺς ἀποκτέινοντας ὑμᾶς, καὶ μηδὲν ὑμῖν δυναμένου + ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ το ἀποθανεῖν ὑμας ἔχοντα ἐξουσίαν + ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γέενναν πυρὸς. <span class= + "tei tei-hi"><span style="font-style: italic">Ibid.</span></span> + 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_243" name="note_243" + href="#noteref_243">243.</a></dt> + + <dd class="tei tei-notetext">Ἄρα οὖν τοῦτο λέγει: Τηρήσατε τὴν + σάρκα ἁγνὴν καί τὴν σφραγίδα ἄσπιλον, ἵνα τὴν αἰώνιον ξωὴν + ἀπολάβητε.—<span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_244" name="note_244" + href="#noteref_244">244.</a></dt> + + <dd class="tei tei-notetext">Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, + iv. 30; 2 Tim. ii. 19.</dd> + + <dt class="tei tei-notelabel"><a id="note_245" name="note_245" + href="#noteref_245">245.</a></dt> + + <dd class="tei tei-notetext">Ἐν οἶς ἀν ὑμᾶς καταλάβω, ἐν τούτοις + καὶ κρινῶ.—Just. Mart. in Dialog. c. Trypho. Ἐφ᾽ οἶς γὰρ εὕρω ἡμᾶς, + φησὶν, ἐπὶ τούτοις καὶ κρινῶ. Clem. Alex. Quis dives salv. 40.</dd> + + <dt class="tei tei-notelabel"><a id="note_246" name="note_246" + href="#noteref_246">246.</a></dt> + + <dd class="tei tei-notetext">Μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ + οἴκου μου.—Clem. Alex. Strom. v.</dd> + + <dt class="tei tei-notelabel"><a id="note_247" name="note_247" + href="#noteref_247">247.</a></dt> + + <dd class="tei tei-notetext">Λογίων κυριακῶν ἐξηγήσεις.</dd> + + <dt class="tei tei-notelabel"><a id="note_248" name="note_248" + href="#noteref_248">248.</a></dt> + + <dd class="tei tei-notetext">Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ + λόγια συνεγράψατο, ἡρμήνευσε δὲ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος.</dd> + + <dt class="tei tei-notelabel"><a id="note_249" name="note_249" + href="#noteref_249">249.</a></dt> + + <dd class="tei tei-notetext">τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ + πραχθέντα; and οὐ ποιούμενος σὺνταξιν τῶν κυριακῶν λογίων.</dd> + + <dt class="tei tei-notelabel"><a id="note_250" name="note_250" + href="#noteref_250">250.</a></dt> + + <dd class="tei tei-notetext">συνεγράψατο τὰ λόγια.</dd> + + <dt class="tei tei-notelabel"><a id="note_251" name="note_251" + href="#noteref_251">251.</a></dt> + + <dd class="tei tei-notetext">ἀρχαῖος ἀνήρ.</dd> + + <dt class="tei tei-notelabel"><a id="note_252" name="note_252" + href="#noteref_252">252.</a></dt> + + <dd class="tei tei-notetext">Iren. c. Haeres. v. 33.</dd> + + <dt class="tei tei-notelabel"><a id="note_253" name="note_253" + href="#noteref_253">253.</a></dt> + + <dd class="tei tei-notetext">Scarcely actual disciples and + eye-witnesses.</dd> + + <dt class="tei tei-notelabel"><a id="note_254" name="note_254" + href="#noteref_254">254.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. iii. 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_255" name="note_255" + href="#noteref_255">255.</a></dt> + + <dd class="tei tei-notetext">σφόδρα σμικρὸς τὸν νοῦν.</dd> + + <dt class="tei tei-notelabel"><a id="note_256" name="note_256" + href="#noteref_256">256.</a></dt> + + <dd class="tei tei-notetext">καθ᾽ Ἑβραιοὺς εὐαγγέλιον. H. E. iii. + 25, 27, 39; iv. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_257" name="note_257" + href="#noteref_257">257.</a></dt> + + <dd class="tei tei-notetext">συγγράμματα πέντε.</dd> + + <dt class="tei tei-notelabel"><a id="note_258" name="note_258" + href="#noteref_258">258.</a></dt> + + <dd class="tei tei-notetext">Aram. ריקא.</dd> + + <dt class="tei tei-notelabel"><a id="note_259" name="note_259" + href="#noteref_259">259.</a></dt> + + <dd class="tei tei-notetext">Aram. ממונא.</dd> + + <dt class="tei tei-notelabel"><a id="note_260" name="note_260" + href="#noteref_260">260.</a></dt> + + <dd class="tei tei-notetext">Aram. גהנם.</dd> + + <dt class="tei tei-notelabel"><a id="note_261" name="note_261" + href="#noteref_261">261.</a></dt> + + <dd class="tei tei-notetext">Aram. אמן.</dd> + + <dt class="tei tei-notelabel"><a id="note_262" name="note_262" + href="#noteref_262">262.</a></dt> + + <dd class="tei tei-notetext">μιά κεραὶα, Aram. קוץ or עוקץ.</dd> + + <dt class="tei tei-notelabel"><a id="note_263" name="note_263" + href="#noteref_263">263.</a></dt> + + <dd class="tei tei-notetext">vi. 7, βαττολογεῖν; v. 5, κληρονομεῖν + τὴν γῆν; v. 2, ἀγνοίγειν τὸ στόμα; v. 3, πτωχοί; v. 9, υἱοὶ τοῦ + Θεοῦ; v. 12, μισθὸς πολύς; v. 39, τῷ πονηρῷ; vi. 25; x. 28, 39, + ψυχὴ, for life; vi. 22, 23, ἀπλοῦς and πονηρὸς, sound and sick; vi. + 11, ἄρτος, for general food; the <span class="tei tei-q">“birds of + heaven,”</span> in vi. 25, &c. &c.</dd> + + <dt class="tei tei-notelabel"><a id="note_264" name="note_264" + href="#noteref_264">264.</a></dt> + + <dd class="tei tei-notetext">Targum, Gen. xxiv. 22, 47; Job xlii. + 11; Exod. xxxii. 2; Judges viii. 24; Prov. xi. 22, xxv. 12; Hos. + ii. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_265" name="note_265" + href="#noteref_265">265.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. iii. 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_266" name="note_266" + href="#noteref_266">266.</a></dt> + + <dd class="tei tei-notetext">ἀκριβῶς ἔγραψεν, and σποιήσατο + πρόνοιαν τοῦ μηδέν παραλιτεῖν ἢ ψεύδασθαι.</dd> + + <dt class="tei tei-notelabel"><a id="note_267" name="note_267" + href="#noteref_267">267.</a></dt> + + <dd class="tei tei-notetext">Οὐ μέντοι τάξει, and ἕνια γράφας, ὡς + ἀπεμνημόνευσεν.</dd> + + <dt class="tei tei-notelabel"><a id="note_268" name="note_268" + href="#noteref_268">268.</a></dt> + + <dd class="tei tei-notetext">λεχθέντα καὶ πραχθέντα.</dd> + + <dt class="tei tei-notelabel"><a id="note_269" name="note_269" + href="#noteref_269">269.</a></dt> + + <dd class="tei tei-notetext">Μαθαῖος τὰ λόγια συνετάξατο—. Μάρκος + ... οὐκ ὥσπερ σύνταξιν τῶν κυριακῶν λογίων ποιούμενος.</dd> + + <dt class="tei tei-notelabel"><a id="note_270" name="note_270" + href="#noteref_270">270.</a></dt> + + <dd class="tei tei-notetext">Μάρκος ἑρμηνευτὴς Πέτρου γενόμενος + ἔγραφεν.</dd> + + <dt class="tei tei-notelabel"><a id="note_271" name="note_271" + href="#noteref_271">271.</a></dt> + + <dd class="tei tei-notetext">Mark i. 20, <span class= + "tei tei-q">“they left their father Zebedee in the ship + <span class="tei tei-hi"><span style="font-style: italic">with the + day-labourers;</span></span>”</span> i. 31, <span class= + "tei tei-q">“<span class="tei tei-hi"><span style= + "font-style: italic">he took her by the hand</span></span>;”</span> + ii. 3, <span class="tei tei-q">“a paralytic <span class= + "tei tei-hi"><span style="font-style: italic">borne of + four</span></span>;”</span> 4, <span class="tei tei-q">“they broke + up the roof and let down the bed;”</span> iii. 10, <span class= + "tei tei-q">“they pressed upon him to touch him;”</span> iii. 20, + <span class="tei tei-q">“they could not so much as eat + bread;”</span> iii. 32, <span class="tei tei-q">“the multitude sat + about him;”</span> iv. 36, <span class="tei tei-q">“they took him + <span class="tei tei-hi"><span style="font-style: italic">even as + he was</span></span>,”</span> without his going home first to get + what was necessary; iv. 38, <span class="tei tei-q">“<span class= + "tei tei-hi"><span style="font-style: italic">on a + pillow</span></span>;”</span> v. 3-5, v. 25-34, vi. 40, the ranks, + the hundreds, the green grass; vi. 53-56, x. 17, there came one + running, and kneeled to him; x. 50, <span class= + "tei tei-q">“casting away his robe;”</span> xi. 4, <span class= + "tei tei-q">“a colt tied by the door without in a place where two + ways met;”</span> xi. 12-14, xi. 16, xiii. 1, the disciples notice + the <span class="tei tei-hi"><span style="font-style: italic">great + stones</span></span> of which the temple was built; xiv. 3, 5, 8, + xiv. 31, <span class="tei tei-q">“he spoke yet more + vehemently;”</span> xiv. 51, 52, 66, <span class="tei tei-q">“he + warmed himself at the fire;”</span> xv. 21, <span class= + "tei tei-q">“coming out of the country;”</span> xv. 40, 41, Salome + named.</dd> + + <dt class="tei tei-notelabel"><a id="note_272" name="note_272" + href="#noteref_272">272.</a></dt> + + <dd class="tei tei-notetext">Mark i. 33, 45, ii. 2, 13, iii. 9, 20, + 32, iv. 10, v. 21, 24, 31, vi. 31, 55, viii. 34, xi. 18.</dd> + + <dt class="tei tei-notelabel"><a id="note_273" name="note_273" + href="#noteref_273">273.</a></dt> + + <dd class="tei tei-notetext">Mark i. 7, <span class="tei tei-q">“he + bowed himself;”</span> iii. 5, <span class="tei tei-q">“he looked + round with anger;”</span> ix. 38, <span class="tei tei-q">“he sat + down;”</span> x. 16, <span class="tei tei-q">“he took them up in + his arms, and laid his hands on them;”</span> x. 23, <span class= + "tei tei-q">“Jesus looked round about;”</span> xiv. 3, <span class= + "tei tei-q">“she broke the box;”</span> xiv. 4, <span class= + "tei tei-q">“they murmured;”</span> xiv. 40, <span class= + "tei tei-q">“they knew not what to answer him;”</span> xiv. 67, + &c.</dd> + + <dt class="tei tei-notelabel"><a id="note_274" name="note_274" + href="#noteref_274">274.</a></dt> + + <dd class="tei tei-notetext">Compare Mark iv. 4 sq.; viii. 1 sq.; + x. 42 sq.; xiii. 28 sq.; xiv. 43 sq. &c. Matt. xiii 4 sq.; xv. + 32 sq.; xx. 28 sq.; xxiv. 32 sq.; xxvi. 47 sq. &c.</dd> + + <dt class="tei tei-notelabel"><a id="note_275" name="note_275" + href="#noteref_275">275.</a></dt> + + <dd class="tei tei-notetext">For more examples, see Scholten, Das + älteste Evangelium, Elberfeld, 1869, pp. 66-78.</dd> + + <dt class="tei tei-notelabel"><a id="note_276" name="note_276" + href="#noteref_276">276.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Mark ix. 37-50 + is another instance of difference of order of sayings between him + and St. Matthew.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">With Mark ix. + 37 corresponds Matt. x. 40.<br /> + With Mark ix. 40 corresponds Matt. xii. 30.<br /> + With Mark ix. 41 corresponds Matt. x. 42.<br /> + With Mark ix. 42 corresponds Matt. xviii. 6.<br /> + With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8.<br /> + With Mark ix. 47 corresponds Matt. xvii. 9.<br /> + With Mark ix. 50 corresponds Matt. v. 13.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_277" name="note_277" + href="#noteref_277">277.</a></dt> + + <dd class="tei tei-notetext">Col. iv. 16; 1 Thess. v. 27.</dd> + + <dt class="tei tei-notelabel"><a id="note_278" name="note_278" + href="#noteref_278">278.</a></dt> + + <dd class="tei tei-notetext">Col. iv. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_279" name="note_279" + href="#noteref_279">279.</a></dt> + + <dd class="tei tei-notetext">Apost. Const. viii. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_280" name="note_280" + href="#noteref_280">280.</a></dt> + + <dd class="tei tei-notetext">Luke ii. 19, 51.</dd> + + <dt class="tei tei-notelabel"><a id="note_281" name="note_281" + href="#noteref_281">281.</a></dt> + + <dd class="tei tei-notetext">Luke i. 66.</dd> + + <dt class="tei tei-notelabel"><a id="note_282" name="note_282" + href="#noteref_282">282.</a></dt> + + <dd class="tei tei-notetext">Acts xx. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_283" name="note_283" + href="#noteref_283">283.</a></dt> + + <dd class="tei tei-notetext">1 Cor. xvi. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_284" name="note_284" + href="#noteref_284">284.</a></dt> + + <dd class="tei tei-notetext">Epist. xxvii. ad Marcellam.</dd> + + <dt class="tei tei-notelabel"><a id="note_285" name="note_285" + href="#noteref_285">285.</a></dt> + + <dd class="tei tei-notetext">Apost. Const. viii. 33.</dd> + + <dt class="tei tei-notelabel"><a id="note_286" name="note_286" + href="#noteref_286">286.</a></dt> + + <dd class="tei tei-notetext">St. Luke, however, has much that was + not available to the deutero-Matthew, and St. Mark rigidly confined + himself to the use of St. Peter's recollections only.</dd> + + <dt class="tei tei-notelabel"><a id="note_287" name="note_287" + href="#noteref_287">287.</a></dt> + + <dd class="tei tei-notetext">St. Luke's Gospel contains Hebraisms, + yet he was not a Jew (Col. iv. 11, 14). This can only be accounted + for by his using Aramaic texts which he translated. From these the + Acts of the Apostles are free.</dd> + + <dt class="tei tei-notelabel"><a id="note_288" name="note_288" + href="#noteref_288">288.</a></dt> + + <dd class="tei tei-notetext">Cf. Scholten: Das älteste Evangelium; + Elberfeld, 1869. See also on St. Matthew's and St. Mark's Gospels, + Saunier: Ueber der Quellen des Evang. Marc., Berlin, 1825; De + Wette: Lehrb. d. Hist. Krit. Einleit. in d. N.T., Berl. 1848; Baur: + Der Ursprung der Synop. Evang., Stuttg. 1843; Köstlin: Das Markus + Evang., Leipz. 1850; Wilke: Der Urevang., Dresd. 1838; Réville: + Etudes sur l'Evang. selon St. Matt., Leiden, 1862, &c.</dd> + + <dt class="tei tei-notelabel"><a id="note_289" name="note_289" + href="#noteref_289">289.</a></dt> + + <dd class="tei tei-notetext">Chron. Paschale, p. 6, ed. Ducange. + Τῆδε μεγάλη ἡμέρᾳ τῶν ἀζύμων αὐτὸς ἔπαθεν, καὶ διηγοῦνται Ματθαῖον + οὕτω λέγειν, ὅθεν ἀσύμφωνος, τῷ νόμῳ ἡ νόησις αὐτῶν, καὶ στασιάζειν + δοκαῖν κατ᾽ αὐτοὺς τὰ εὐαγγελία.</dd> + + <dt class="tei tei-notelabel"><a id="note_290" name="note_290" + href="#noteref_290">290.</a></dt> + + <dd class="tei tei-notetext">Homil. iii. 45.</dd> + + <dt class="tei tei-notelabel"><a id="note_291" name="note_291" + href="#noteref_291">291.</a></dt> + + <dd class="tei tei-notetext">Homil. ix. 9-12.</dd> + + <dt class="tei tei-notelabel"><a id="note_292" name="note_292" + href="#noteref_292">292.</a></dt> + + <dd class="tei tei-notetext">Homil. xix. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_293" name="note_293" + href="#noteref_293">293.</a></dt> + + <dd class="tei tei-notetext">Gal. iv. 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_294" name="note_294" + href="#noteref_294">294.</a></dt> + + <dd class="tei tei-notetext">Homil. ii. 38, 50, 52.</dd> + + <dt class="tei tei-notelabel"><a id="note_295" name="note_295" + href="#noteref_295">295.</a></dt> + + <dd class="tei tei-notetext">Homil. xiii. 13-21.</dd> + + <dt class="tei tei-notelabel"><a id="note_296" name="note_296" + href="#noteref_296">296.</a></dt> + + <dd class="tei tei-notetext">Homil. xv. 9; see also 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_297" name="note_297" + href="#noteref_297">297.</a></dt> + + <dd class="tei tei-notetext">Homil. xv. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_298" name="note_298" + href="#noteref_298">298.</a></dt> + + <dd class="tei tei-notetext">Homil. xii. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_299" name="note_299" + href="#noteref_299">299.</a></dt> + + <dd class="tei tei-notetext">Hist. Eccl. ii. 23.</dd> + + <dt class="tei tei-notelabel"><a id="note_300" name="note_300" + href="#noteref_300">300.</a></dt> + + <dd class="tei tei-notetext">Homil. xvi. 15.</dd> + + <dt class="tei tei-notelabel"><a id="note_301" name="note_301" + href="#noteref_301">301.</a></dt> + + <dd class="tei tei-notetext">Homil. xviii. 22.</dd> + + <dt class="tei tei-notelabel"><a id="note_302" name="note_302" + href="#noteref_302">302.</a></dt> + + <dd class="tei tei-notetext">Hilgenfeld: Die Clementinischen + Recognitionen und Homilien; Jena, 1848. Compare also Uhlhorn: Die + Homilien und Recognitionen; Göttingen, 1854; and Schliemann: Die + Clementinen; Hamburg, 1844.</dd> + + <dt class="tei tei-notelabel"><a id="note_303" name="note_303" + href="#noteref_303">303.</a></dt> + + <dd class="tei tei-notetext">Merx, Bardesanes von Edessa, Halle, + 1863, p. 113. That the <span class= + "tei tei-q">“Recognitions”</span> have undergone interpolation at + different times is clear from Book iii., where chapters 2-12 are + found in some copies, but not in the best MSS.</dd> + + <dt class="tei tei-notelabel"><a id="note_304" name="note_304" + href="#noteref_304">304.</a></dt> + + <dd class="tei tei-notetext">Recog. i. 43, 50.</dd> + + <dt class="tei tei-notelabel"><a id="note_305" name="note_305" + href="#noteref_305">305.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> i. 40.</dd> + + <dt class="tei tei-notelabel"><a id="note_306" name="note_306" + href="#noteref_306">306.</a></dt> + + <dd class="tei tei-notetext">Recog. i. 42.</dd> + + <dt class="tei tei-notelabel"><a id="note_307" name="note_307" + href="#noteref_307">307.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> 45.</dd> + + <dt class="tei tei-notelabel"><a id="note_308" name="note_308" + href="#noteref_308">308.</a></dt> + + <dd class="tei tei-notetext">John i. 41.</dd> + + <dt class="tei tei-notelabel"><a id="note_309" name="note_309" + href="#noteref_309">309.</a></dt> + + <dd class="tei tei-notetext">Acts iv. 27.</dd> + + <dt class="tei tei-notelabel"><a id="note_310" name="note_310" + href="#noteref_310">310.</a></dt> + + <dd class="tei tei-notetext">Acts x. 34-38.</dd> + + <dt class="tei tei-notelabel"><a id="note_311" name="note_311" + href="#noteref_311">311.</a></dt> + + <dd class="tei tei-notetext">Recog. i. c. 48.</dd> + + <dt class="tei tei-notelabel"><a id="note_312" name="note_312" + href="#noteref_312">312.</a></dt> + + <dd class="tei tei-notetext">Πῦρ βώμων ἐσβέννυσεν, Homil. iii. + 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_313" name="note_313" + href="#noteref_313">313.</a></dt> + + <dd class="tei tei-notetext">Recog. i. c. 57.</dd> + + <dt class="tei tei-notelabel"><a id="note_314" name="note_314" + href="#noteref_314">314.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. 30, also ii. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_315" name="note_315" + href="#noteref_315">315.</a></dt> + + <dd class="tei tei-notetext">Recog. i. c. 60.</dd> + + <dt class="tei tei-notelabel"><a id="note_316" name="note_316" + href="#noteref_316">316.</a></dt> + + <dd class="tei tei-notetext">Matt. xi. 9, 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_317" name="note_317" + href="#noteref_317">317.</a></dt> + + <dd class="tei tei-notetext">Recog. i. c. 61, ii. c. 28.</dd> + + <dt class="tei tei-notelabel"><a id="note_318" name="note_318" + href="#noteref_318">318.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. 27, 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_319" name="note_319" + href="#noteref_319">319.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. 22, 28.</dd> + + <dt class="tei tei-notelabel"><a id="note_320" name="note_320" + href="#noteref_320">320.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. 28, 32.</dd> + + <dt class="tei tei-notelabel"><a id="note_321" name="note_321" + href="#noteref_321">321.</a></dt> + + <dd class="tei tei-notetext">Matt. x. 34-36.</dd> + + <dt class="tei tei-notelabel"><a id="note_322" name="note_322" + href="#noteref_322">322.</a></dt> + + <dd class="tei tei-notetext">Recog. ii. 27; Matt. x. 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_323" name="note_323" + href="#noteref_323">323.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_324" name="note_324" + href="#noteref_324">324.</a></dt> + + <dd class="tei tei-notetext">Recog. ii. 30.</dd> + + <dt class="tei tei-notelabel"><a id="note_325" name="note_325" + href="#noteref_325">325.</a></dt> + + <dd class="tei tei-notetext">Matt. xxiii. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_326" name="note_326" + href="#noteref_326">326.</a></dt> + + <dd class="tei tei-notetext">Luke xi. 52.</dd> + + <dt class="tei tei-notelabel"><a id="note_327" name="note_327" + href="#noteref_327">327.</a></dt> + + <dd class="tei tei-notetext">Recog. ii. c. 46: <span class= + "tei tei-q">“They must seek his kingdom and righteousness which the + Scribes and Pharisees, having received the key of knowledge, have + not shut in but shut out.”</span> The same Syro-Chaldaic expression + has been variously rendered in Greek by St. Matthew and St. Luke. + See Lightfoot: Horae Hebraicae in Luc. xi. 52.</dd> + + <dt class="tei tei-notelabel"><a id="note_328" name="note_328" + href="#noteref_328">328.</a></dt> + + <dd class="tei tei-notetext">Recog. ii. 31, 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_329" name="note_329" + href="#noteref_329">329.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iii. 41, 37, 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_330" name="note_330" + href="#noteref_330">330.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iii. i.</dd> + + <dt class="tei tei-notelabel"><a id="note_331" name="note_331" + href="#noteref_331">331.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> vii. 37.</dd> + + <dt class="tei tei-notelabel"><a id="note_332" name="note_332" + href="#noteref_332">332.</a></dt> + + <dd class="tei tei-notetext">Recog. vi. 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_333" name="note_333" + href="#noteref_333">333.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> vi. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_334" name="note_334" + href="#noteref_334">334.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iv. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_335" name="note_335" + href="#noteref_335">335.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> v. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_336" name="note_336" + href="#noteref_336">336.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> v. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_337" name="note_337" + href="#noteref_337">337.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iii. 62.</dd> + + <dt class="tei tei-notelabel"><a id="note_338" name="note_338" + href="#noteref_338">338.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iv. 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_339" name="note_339" + href="#noteref_339">339.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iii. 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_340" name="note_340" + href="#noteref_340">340.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iii. 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_341" name="note_341" + href="#noteref_341">341.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> vi. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_342" name="note_342" + href="#noteref_342">342.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> x. 45.</dd> + + <dt class="tei tei-notelabel"><a id="note_343" name="note_343" + href="#noteref_343">343.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> v. 13, iii. 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_344" name="note_344" + href="#noteref_344">344.</a></dt> + + <dd class="tei tei-notetext">Hom. iii. 57.</dd> + + <dt class="tei tei-notelabel"><a id="note_345" name="note_345" + href="#noteref_345">345.</a></dt> + + <dd class="tei tei-notetext">Luke vi. 36.</dd> + + <dt class="tei tei-notelabel"><a id="note_346" name="note_346" + href="#noteref_346">346.</a></dt> + + <dd class="tei tei-notetext">Matt. v. 44-46.</dd> + + <dt class="tei tei-notelabel"><a id="note_347" name="note_347" + href="#noteref_347">347.</a></dt> + + <dd class="tei tei-notetext">Recog. vi. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_348" name="note_348" + href="#noteref_348">348.</a></dt> + + <dd class="tei tei-notetext">Πάτερ ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν + οὐγὰρ οἴδασιν ἅ ποιούσιν. Hom. xi. 20. In St. Luke it runs, Πάτερ + ἄφες αὐτοῖς; οὐ γὰρ οἴδασι τί ποιοῦσι.—Luke xxiii. 34.</dd> + + <dt class="tei tei-notelabel"><a id="note_349" name="note_349" + href="#noteref_349">349.</a></dt> + + <dd class="tei tei-notetext">M. Nicolas: Etudes sur les Evangiles + Apocryphes, pp. 72, 73.</dd> + + <dt class="tei tei-notelabel"><a id="note_350" name="note_350" + href="#noteref_350">350.</a></dt> + + <dd class="tei tei-notetext">Recog. vi. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_351" name="note_351" + href="#noteref_351">351.</a></dt> + + <dd class="tei tei-notetext">Ἀμὴν λέγω ὑμῖν, ἒαν μὴ ἀναγεννηθῆτε + ὕδατι ζωῆς (in another place ὕδατι ζῶντι), εἰς ὄνομα πατρὸς, υἱοῦ + καὶ ἁγίου πνεύματος, οὐ μὴ εἰσελθῆτε εἰς τὴν βασιλείαν τῶν + οὐρανῶν.—Homil. xi. 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_352" name="note_352" + href="#noteref_352">352.</a></dt> + + <dd class="tei tei-notetext">Recognitions vi. 9: <span class= + "tei tei-q">“For thus hath the true prophet testified to us with an + oath: Verily I say unto you,”</span> &c. The oath is, of + course, the Ἀμὴν, ἀμὴν.</dd> + + <dt class="tei tei-notelabel"><a id="note_353" name="note_353" + href="#noteref_353">353.</a></dt> + + <dd class="tei tei-notetext">Recog. v. 13; John viii. 34.</dd> + + <dt class="tei tei-notelabel"><a id="note_354" name="note_354" + href="#noteref_354">354.</a></dt> + + <dd class="tei tei-notetext">Rom. vi. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_355" name="note_355" + href="#noteref_355">355.</a></dt> + + <dd class="tei tei-notetext">Recog. v. 34; Rom. ii. 28.</dd> + + <dt class="tei tei-notelabel"><a id="note_356" name="note_356" + href="#noteref_356">356.</a></dt> + + <dd class="tei tei-notetext">Recog. iv. 34. The same in the + Homilies, xi. 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_357" name="note_357" + href="#noteref_357">357.</a></dt> + + <dd class="tei tei-notetext">Τὰ ἀγαθὰ ἐλθεῖν δέι, μακάριος δὲ δι᾽ + οὗ ἔρχεται ὅμοιως καὶ τὰ κακὰ ἀνάγκη ἐλθεῖν, οὐαι δὲ δι᾽ οὖ + ἔρχεται.</dd> + + <dt class="tei tei-notelabel"><a id="note_358" name="note_358" + href="#noteref_358">358.</a></dt> + + <dd class="tei tei-notetext">Hom. ii. 19.</dd> + + <dt class="tei tei-notelabel"><a id="note_359" name="note_359" + href="#noteref_359">359.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. 51.</dd> + + <dt class="tei tei-notelabel"><a id="note_360" name="note_360" + href="#noteref_360">360.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. 51, xviii. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_361" name="note_361" + href="#noteref_361">361.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. 53.</dd> + + <dt class="tei tei-notelabel"><a id="note_362" name="note_362" + href="#noteref_362">362.</a></dt> + + <dd class="tei tei-notetext">Homil. ii. 61.</dd> + + <dt class="tei tei-notelabel"><a id="note_363" name="note_363" + href="#noteref_363">363.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> xix. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_364" name="note_364" + href="#noteref_364">364.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> viii. 21. In the Hebrew + תירא rendered by the LXX. φοβηθήση. The word in St. Matthew is + προσκυνήσεις.</dd> + + <dt class="tei tei-notelabel"><a id="note_365" name="note_365" + href="#noteref_365">365.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> xv. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_366" name="note_366" + href="#noteref_366">366.</a></dt> + + <dd class="tei tei-notetext">Homil. iii. 52.</dd> + + <dt class="tei tei-notelabel"><a id="note_367" name="note_367" + href="#noteref_367">367.</a></dt> + + <dd class="tei tei-notetext">John x. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_368" name="note_368" + href="#noteref_368">368.</a></dt> + + <dd class="tei tei-notetext">Homil. iii. 52; cf. John x. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_369" name="note_369" + href="#noteref_369">369.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iii. 57; Mark xii. + 29.</dd> + + <dt class="tei tei-notelabel"><a id="note_370" name="note_370" + href="#noteref_370">370.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">Homil.</span></span> ix. 27.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Οὔτε οὗτος τι + ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα δι᾽ αὐτοῦ φανερωθῇ ἡ + δύναμις τοῦ Θεοῦ τῆς ἀγνοίας ἰωμένη τὰ ἁμαρτήματα.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style= + "font-variant: small-caps">John.</span></span> ix. 3.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Οὔτε οὗτος + ἥμαρτεν, οὗτε οἱ γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ τὰ ἔργα τοῦ Θεοῦ + ἐν αὐτῷ.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_371" name="note_371" + href="#noteref_371">371.</a></dt> + + <dd class="tei tei-notetext">Homil. iii. 64; cf. Luke xii. 43, but + also Matt. xxiv. 46.</dd> + + <dt class="tei tei-notelabel"><a id="note_372" name="note_372" + href="#noteref_372">372.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> xi. 33; cf. Luke xi. 31, + 32, but also Matt. xii. 42, 41. The order in Matt. reversed.</dd> + + <dt class="tei tei-notelabel"><a id="note_373" name="note_373" + href="#noteref_373">373.</a></dt> + + <dd class="tei tei-notetext">Homil. xii. 31; cf. Matt. x. 29, 30; + Luke xii. 6, 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_374" name="note_374" + href="#noteref_374">374.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. vi. 12.</dd> + + <dt class="tei tei-notelabel"><a id="note_375" name="note_375" + href="#noteref_375">375.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Qui Jesum + separant a Christo et impassibilem perseverasse Christum, passum + vero Jesum dicunt, id quod secundum Marcum est praeferunt + Evangelium.”</span>—Iren. adv. Haeres. iii. 2. The Greek is + lost.</dd> + + <dt class="tei tei-notelabel"><a id="note_376" name="note_376" + href="#noteref_376">376.</a></dt> + + <dd class="tei tei-notetext">Matt. xii. 47, 48, xiii. 55; Mark iii. + 32; Luke viii. 20; John vii. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_377" name="note_377" + href="#noteref_377">377.</a></dt> + + <dd class="tei tei-notetext">Origen, Comment. in Matt. c. ix.</dd> + + <dt class="tei tei-notelabel"><a id="note_378" name="note_378" + href="#noteref_378">378.</a></dt> + + <dd class="tei tei-notetext">Τὸ αἰγύπτιον Εὐαγγέλιον; Epiphan. + Haeres. lxii. 2; Evangelium secundum Ægyptios; Origen, Hom. i. in + luc.; Evangelium juxta Aegyptios; Hieron. Prolog. in Comm. super + Matth.</dd> + + <dt class="tei tei-notelabel"><a id="note_379" name="note_379" + href="#noteref_379">379.</a></dt> + + <dd class="tei tei-notetext">Schneckenburg, Ueber das Evangelium + der Aegypter; Berne, 1834.</dd> + + <dt class="tei tei-notelabel"><a id="note_380" name="note_380" + href="#noteref_380">380.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Clement of + Alexandria.</span></span> Stromat. iii. 12.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Πυνθανομένης + τῆς Σαλωμῆς πότε γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη ὁ κύριος; ὅταν + τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἕν, καὶ + τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"><span class= + "tei tei-hi"><span style="font-variant: small-caps">Clement of + Rome.</span></span> 2 Epist. c. 12.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Ἐπερωτηθείς + γάρ αὐτὸς ὁ κύριος ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? ὅταν + ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας + οὔτε ἄρσεν οὔτε θῆλυ.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_381" name="note_381" + href="#noteref_381">381.</a></dt> + + <dd class="tei tei-notetext">Ὅ τῆς δοκήσεως ἐξάρχων.—Stromat. iii. + 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_382" name="note_382" + href="#noteref_382">382.</a></dt> + + <dd class="tei tei-notetext">Adv. Haeres. i. 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_383" name="note_383" + href="#noteref_383">383.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Ad mentem + vero tunica pellicea symbolice est pellis naturalis, id est corpus + nostrum. Deus enim intellectum condens primum, vocavit illum Adam; + deinde sensum, cui vitae (Eva) nomen dedit; tertio ex necessitate + corpus quoque facit, tunicam pelliceam, illud per symbolum dicens. + Oportebat enim ut intellectus et sensus velut tunica cutis + induerent corpus.”</span>—Philo: Quaest. et Solut. in Gen. i. 53, + trans. from the Armenian by J. B. Aucher; Venice, 1826.</dd> + + <dt class="tei tei-notelabel"><a id="note_384" name="note_384" + href="#noteref_384">384.</a></dt> + + <dd class="tei tei-notetext">Clem. Alex. Stromat. iii. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_385" name="note_385" + href="#noteref_385">385.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_386" name="note_386" + href="#noteref_386">386.</a></dt> + + <dd class="tei tei-notetext">Clem. Alex. Stromat. iii. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_387" name="note_387" + href="#noteref_387">387.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Sensus, quae + symbolice mulier est.”</span>—Philo: Quaest. et Solut. i. 52. + <span class="tei tei-q">“Generatio ut sapientum fert sententia, + corruptionis est principium.”</span>—<span class= + "tei tei-hi"><span style="font-style: italic">Ibid.</span></span> + 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_388" name="note_388" + href="#noteref_388">388.</a></dt> + + <dd class="tei tei-notetext"> + <p class="tei tei-p" style="margin-bottom: 1.00em">Nicolas: + Études sur les Evangiles apocryphes, pp. 128-130. M. Nicolas was + the first to discover the intimate connection that existed + between the Gospel of the Egyptians and Philonian philosophy.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The relation + in which Philo stood to Christian theology has not, as yet, so + far as I am aware, been thoroughly investigated. Dionysius the + Areopagite, the true father of Christian theosophy, derives his + ideas and terminology from Philo. Aquinas developed Dionysius, + and on the Summa of the Angel of the Schools Catholic theology + has long reposed.</p> + </dd> + + <dt class="tei tei-notelabel"><a id="note_389" name="note_389" + href="#noteref_389">389.</a></dt> + + <dd class="tei tei-notetext">Tert. De praescr. haeretica, c. 51. + <span class="tei tei-q">“Cerdon solum Lucae Evangelium, nec tamen + totum recipit.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_390" name="note_390" + href="#noteref_390">390.</a></dt> + + <dd class="tei tei-notetext">For an account of the doctrines of + Marcion, the authorities are, The Apologies of Justin Martyr; + Tertullian's treatise against Marcion, i.-v.; Irenaeus against + Heresies, i. 28; Epiphanius on Heresies, xlii. 1-3; and a + <span class="tei tei-q">“Dialogus de recta in Deum fide,”</span> + printed with Origen's Works, in the edition of De la Rue, Paris, + 1733, though not earlier than the fourth century.</dd> + + <dt class="tei tei-notelabel"><a id="note_391" name="note_391" + href="#noteref_391">391.</a></dt> + + <dd class="tei tei-notetext">1 Cor. iv. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_392" name="note_392" + href="#noteref_392">392.</a></dt> + + <dd class="tei tei-notetext">Rom. v. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_393" name="note_393" + href="#noteref_393">393.</a></dt> + + <dd class="tei tei-notetext">Rom. vi. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_394" name="note_394" + href="#noteref_394">394.</a></dt> + + <dd class="tei tei-notetext">Rom. vii. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_395" name="note_395" + href="#noteref_395">395.</a></dt> + + <dd class="tei tei-notetext">Rom. viii. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_396" name="note_396" + href="#noteref_396">396.</a></dt> + + <dd class="tei tei-notetext">Rom. iii. 28.</dd> + + <dt class="tei tei-notelabel"><a id="note_397" name="note_397" + href="#noteref_397">397.</a></dt> + + <dd class="tei tei-notetext">Gal. iii. 23-25.</dd> + + <dt class="tei tei-notelabel"><a id="note_398" name="note_398" + href="#noteref_398">398.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccles. iv. 15, vii. 12. + De Martyr. Palaest. 10.</dd> + + <dt class="tei tei-notelabel"><a id="note_399" name="note_399" + href="#noteref_399">399.</a></dt> + + <dd class="tei tei-notetext">Cf. 1 Col. ix. 1, xv. 8; 2 Cor. + xii.</dd> + + <dt class="tei tei-notelabel"><a id="note_400" name="note_400" + href="#noteref_400">400.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Haeres. xlii. 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_401" name="note_401" + href="#noteref_401">401.</a></dt> + + <dd class="tei tei-notetext">Iren. adv. Haeres. iii. 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_402" name="note_402" + href="#noteref_402">402.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Contraria + quaeque sententiae emit, competentia autem sententiae + reservarit.”</span>—Tertul. adv. Marcion, iv. 6.</dd> + + <dt class="tei tei-notelabel"><a id="note_403" name="note_403" + href="#noteref_403">403.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Haeres. xlvii. 9-12.</dd> + + <dt class="tei tei-notelabel"><a id="note_404" name="note_404" + href="#noteref_404">404.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Ego meum, + (Evangelium) dico verum, Marcion suum. Ego Marcionis affirmo + adulteratum, Marcion meum. Quis inter nos + disceptabit?”</span>—Tert. adv. Marcion, iv. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_405" name="note_405" + href="#noteref_405">405.</a></dt> + + <dd class="tei tei-notetext">Not St. John's Gospel; that is unique; + a biography by an eye-witness, not a composition of distinct + notices.</dd> + + <dt class="tei tei-notelabel"><a id="note_406" name="note_406" + href="#noteref_406">406.</a></dt> + + <dd class="tei tei-notetext">2 Cor. ii. 17, and iv. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_407" name="note_407" + href="#noteref_407">407.</a></dt> + + <dd class="tei tei-notetext">Matt. v. 17, 18.</dd> + + <dt class="tei tei-notelabel"><a id="note_408" name="note_408" + href="#noteref_408">408.</a></dt> + + <dd class="tei tei-notetext">Luke xvi. 16.</dd> + + <dt class="tei tei-notelabel"><a id="note_409" name="note_409" + href="#noteref_409">409.</a></dt> + + <dd class="tei tei-notetext">Tert.: <span class= + "tei tei-q">“Transeat coelum et terra citius quam unus apex + verborum Domini;”</span> but Tertullian is not quoting directly, so + that the words may have been, and probably were, τῶν λόγων μου, not + τῶν λόγων τοῦ θεοῦ.</dd> + + <dt class="tei tei-notelabel"><a id="note_410" name="note_410" + href="#noteref_410">410.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. vi. 12; Theod. + Fabul. haeret. ii. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_411" name="note_411" + href="#noteref_411">411.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Ancor. 31.</dd> + + <dt class="tei tei-notelabel"><a id="note_412" name="note_412" + href="#noteref_412">412.</a></dt> + + <dd class="tei tei-notetext">Hieron. adv. Pelag. ii.</dd> + + <dt class="tei tei-notelabel"><a id="note_413" name="note_413" + href="#noteref_413">413.</a></dt> + + <dd class="tei tei-notetext">Hilar. De Trinit. x.</dd> + + <dt class="tei tei-notelabel"><a id="note_414" name="note_414" + href="#noteref_414">414.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Christus + Jesus in evangelio tuo meus est.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_415" name="note_415" + href="#noteref_415">415.</a></dt> + + <dd class="tei tei-notetext">See note 4 on p. <a href="#Pg240" + class="tei tei-ref">240</a>.</dd> + + <dt class="tei tei-notelabel"><a id="note_416" name="note_416" + href="#noteref_416">416.</a></dt> + + <dd class="tei tei-notetext">As xix. 10 <span class= + "tei tei-q">“Filius hominis venit, salvum facere quod perfit ... + elisa est sententia haereticorum negantium <span class= + "tei tei-hi"><span style="font-style: italic">carnis</span></span> + salutem;—pollicebatur (Jesus) <span class="tei tei-hi"><span style= + "font-style: italic">totius</span></span> hominis + salutem.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_417" name="note_417" + href="#noteref_417">417.</a></dt> + + <dd class="tei tei-notetext">Sch. 4. ἐν αὐτοῖς for μετ᾽ αὐπῶν. Sch. + 1, ὑμῖν for αὐτοῖς. Sch. 26, κλῆσιν for κρίσιν. Sch. 34, πάτερ for + πάτερ ὑμῶν, &c.</dd> + + <dt class="tei tei-notelabel"><a id="note_418" name="note_418" + href="#noteref_418">418.</a></dt> + + <dd class="tei tei-notetext">Marcion called his Gospel <span class= + "tei tei-q">“The Gospel,”</span> as the only one he knew and + recognized, or <span class="tei tei-q">“The Gospel of the + Lord.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_419" name="note_419" + href="#noteref_419">419.</a></dt> + + <dd class="tei tei-notetext">The division into chapters is, of + course, arbitrary.</dd> + + <dt class="tei tei-notelabel"><a id="note_420" name="note_420" + href="#noteref_420">420.</a></dt> + + <dd class="tei tei-notetext">Ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας + Τιβερίου Καίσαρος, ἡγεμονεύοντος (St. Luke, ἐπιτροπεύοντος), + Ποντίου Πιλάτου τῆς Ἰουδαίας, κατῆλθεν ὁ Ἰησοῦς εἰς Καπερναούμ, + πόλιν τῆς Γαλιλαίας, καὶ εὐθέως τοῖς σάββασιν εἰσελθὼν εἰς τὴν + συναγωγὴν ἐδίδασκε (St. Luke, καὶ διδάσκων αὐτοὺς ἐν τοῖς + σάββασιν).</dd> + + <dt class="tei tei-notelabel"><a id="note_421" name="note_421" + href="#noteref_421">421.</a></dt> + + <dd class="tei tei-notetext">Ναζαρηνέ omitted.</dd> + + <dt class="tei tei-notelabel"><a id="note_422" name="note_422" + href="#noteref_422">422.</a></dt> + + <dd class="tei tei-notetext">St. Luke iv. 37 omitted here, and + inserted after iv. 39.</dd> + + <dt class="tei tei-notelabel"><a id="note_423" name="note_423" + href="#noteref_423">423.</a></dt> + + <dd class="tei tei-notetext">Luke iv. 15 inserted here.</dd> + + <dt class="tei tei-notelabel"><a id="note_424" name="note_424" + href="#noteref_424">424.</a></dt> + + <dd class="tei tei-notetext">οὗ ἦν τεθραμμένος omitted.</dd> + + <dt class="tei tei-notelabel"><a id="note_425" name="note_425" + href="#noteref_425">425.</a></dt> + + <dd class="tei tei-notetext">ἀνέστη ἀναγνῶσαι omitted, and Luke iv. + 17-20.</dd> + + <dt class="tei tei-notelabel"><a id="note_426" name="note_426" + href="#noteref_426">426.</a></dt> + + <dd class="tei tei-notetext">καὶ ἤρξατο κηρύσσειν αὐτοῖς. St. Luke + has, Ἤρξατο δὲ λέγειν πρὸς αὐτούς, ὅτι σήμερον πεπλήρωται ἡ γραφὴ + αὕτη ἐν τοῖς ὠσὶν ὑμῶν.</dd> + + <dt class="tei tei-notelabel"><a id="note_427" name="note_427" + href="#noteref_427">427.</a></dt> + + <dd class="tei tei-notetext">The rest of the verse (22) + omitted.</dd> + + <dt class="tei tei-notelabel"><a id="note_428" name="note_428" + href="#noteref_428">428.</a></dt> + + <dd class="tei tei-notetext">ἐν τῇ πατρίδι σου omitted.</dd> + + <dt class="tei tei-notelabel"><a id="note_429" name="note_429" + href="#noteref_429">429.</a></dt> + + <dd class="tei tei-notetext">ἐν τῷ Ἰσραήλ after ἐπὶ Ἐλισσαίου τοῦ + προφήτου.</dd> + + <dt class="tei tei-notelabel"><a id="note_430" name="note_430" + href="#noteref_430">430.</a></dt> + + <dd class="tei tei-notetext">ἐπορεύετο εἰς Καπερναούμ. St. Luke + has, ἐπορεύετο καὶ κατῆλθεν εἰς Καπερναούμ.</dd> + + <dt class="tei tei-notelabel"><a id="note_431" name="note_431" + href="#noteref_431">431.</a></dt> + + <dd class="tei tei-notetext">τίς μου ἡ μήτηρ καὶ οἱ ἀδελφοί.</dd> + + <dt class="tei tei-notelabel"><a id="note_432" name="note_432" + href="#noteref_432">432.</a></dt> + + <dd class="tei tei-notetext">Εὐχαριστῶ καὶ ἐξομολογοῦμαί σοι, κύριε + τοῦ οὐρανοῦ, ὅτι ἅτινα ἦν κρυπτὰ σοφοῖς καὶ συνετοῖς ἀπεκάλυψας, + &c. St. Luke has, ἐξομολογοῦμαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ + καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν καὶ + ἀπεκάλυψας, &c.</dd> + + <dt class="tei tei-notelabel"><a id="note_433" name="note_433" + href="#noteref_433">433.</a></dt> + + <dd class="tei tei-notetext">οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς, + οὐδε τὸν υἱόν τις γινώσκει εἰ μὴ ὁ πατήρ, καὶ ῷ ἂν ὁ υἱός + ἀποκαλύψη.</dd> + + <dt class="tei tei-notelabel"><a id="note_434" name="note_434" + href="#noteref_434">434.</a></dt> + + <dd class="tei tei-notetext">In some of the most ancient codices of + St. Luke, <span class="tei tei-q">“which art in heaven”</span> is + not found. Πάτερ, ἐλθέτω πρὸς ἡμᾶς τὸ ἅγιον πνεῦμά σου.</dd> + + <dt class="tei tei-notelabel"><a id="note_435" name="note_435" + href="#noteref_435">435.</a></dt> + + <dd class="tei tei-notetext">κλῆσιν instead of κρίσιν.</dd> + + <dt class="tei tei-notelabel"><a id="note_436" name="note_436" + href="#noteref_436">436.</a></dt> + + <dd class="tei tei-notetext">ὑμῶν omitted.</dd> + + <dt class="tei tei-notelabel"><a id="note_437" name="note_437" + href="#noteref_437">437.</a></dt> + + <dd class="tei tei-notetext">τῇ ἑσπερινῇ φυλακῇ, for ἐν τῇ δευτέρᾳ + φυλακῇ καὶ ἐν τῇ τρίτῃ φυλακῇ.</dd> + + <dt class="tei tei-notelabel"><a id="note_438" name="note_438" + href="#noteref_438">438.</a></dt> + + <dd class="tei tei-notetext">πάντας τοὺς δικαίους.</dd> + + <dt class="tei tei-notelabel"><a id="note_439" name="note_439" + href="#noteref_439">439.</a></dt> + + <dd class="tei tei-notetext">ἐκβαλλομένους καὶ κρατουμένους + ἔξω.</dd> + + <dt class="tei tei-notelabel"><a id="note_440" name="note_440" + href="#noteref_440">440.</a></dt> + + <dd class="tei tei-notetext">ἐμόν for ὑμέτερον.</dd> + + <dt class="tei tei-notelabel"><a id="note_441" name="note_441" + href="#noteref_441">441.</a></dt> + + <dd class="tei tei-notetext">ἢ τῶν λόγων μου μίαν κεραίαν + πεσεῖν.</dd> + + <dt class="tei tei-notelabel"><a id="note_442" name="note_442" + href="#noteref_442">442.</a></dt> + + <dd class="tei tei-notetext">Some codices of St. Luke have, λίθος + μυλικὸς; others, μύλος ὀνικός.</dd> + + <dt class="tei tei-notelabel"><a id="note_443" name="note_443" + href="#noteref_443">443.</a></dt> + + <dd class="tei tei-notetext">Ἀπέστειλεν αὐτοὺς λέγων.</dd> + + <dt class="tei tei-notelabel"><a id="note_444" name="note_444" + href="#noteref_444">444.</a></dt> + + <dd class="tei tei-notetext">μὴ ὁ ἀλλογενὴς ουτος omitted; the + previous question, Οὐχ εὑρέθησαν κ.τ.λ., made positive; and Luke + iv. 27 inserted.</dd> + + <dt class="tei tei-notelabel"><a id="note_445" name="note_445" + href="#noteref_445">445.</a></dt> + + <dd class="tei tei-notetext">Μή με λέγε ἀγαθόν, εἷς ἐστιν ἀγαθός, ὁ + πατήρ.</dd> + + <dt class="tei tei-notelabel"><a id="note_446" name="note_446" + href="#noteref_446">446.</a></dt> + + <dd class="tei tei-notetext">ὑπὸ τοῦ Θεοῦ inserted.</dd> + + <dt class="tei tei-notelabel"><a id="note_447" name="note_447" + href="#noteref_447">447.</a></dt> + + <dd class="tei tei-notetext">Καὶ καταλύοντα τὸν νόμον καὶ τοὺς + προφήτας after διαστρέφοντα τὸ ἔθνος, and καὶ ἀναστρέφοντα τὰς + γυναῖκας καὶ τὰ τέκνα after φόρους μὴ δοῦναι.</dd> + + <dt class="tei tei-notelabel"><a id="note_448" name="note_448" + href="#noteref_448">448.</a></dt> + + <dd class="tei tei-notetext">ἐν τῷ παραδείσῳ omitted. Possibly the + whole verse was omitted.</dd> + + <dt class="tei tei-notelabel"><a id="note_449" name="note_449" + href="#noteref_449">449.</a></dt> + + <dd class="tei tei-notetext">οἷς ἐλάλησεν ὑμῖν, instead of ἐλάλησαν + οἱ προφῆται. Volckmar thinks that in v. 19, <span class= + "tei tei-q">“of Nazareth”</span> was omitted, but neither St. + Epiphanius nor Tertullian say so.</dd> + + <dt class="tei tei-notelabel"><a id="note_450" name="note_450" + href="#noteref_450">450.</a></dt> + + <dd class="tei tei-notetext">Tert. adv. Marcion, iv. 2. + <span class="tei tei-q">“Marcion evangelio scilicet suo nullum + adscribit nomen.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_451" name="note_451" + href="#noteref_451">451.</a></dt> + + <dd class="tei tei-notetext">Ἕν ἐστι τὸ εὐαγγέλιον, ὃ ὁ Χριστὸς + ἔγραψεν.</dd> + + <dt class="tei tei-notelabel"><a id="note_452" name="note_452" + href="#noteref_452">452.</a></dt> + + <dd class="tei tei-notetext">Rom. i. 16, xv. 19, 29; 1 Cor. ix. 12, + 18; 2 Cor. iv. 4, ix. 13; Gal. i. 7.</dd> + + <dt class="tei tei-notelabel"><a id="note_453" name="note_453" + href="#noteref_453">453.</a></dt> + + <dd class="tei tei-notetext">Rom. i. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_454" name="note_454" + href="#noteref_454">454.</a></dt> + + <dd class="tei tei-notetext">Rom. i. 1, xv. 16; 1 Thess. ii. 2, 9; + 1 Tim. i. 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_455" name="note_455" + href="#noteref_455">455.</a></dt> + + <dd class="tei tei-notetext">Volckmar: Das Evangelium Marcions; + Leipzig, 1852, p. 54.</dd> + + <dt class="tei tei-notelabel"><a id="note_456" name="note_456" + href="#noteref_456">456.</a></dt> + + <dd class="tei tei-notetext">Luke ii. 19, 51.</dd> + + <dt class="tei tei-notelabel"><a id="note_457" name="note_457" + href="#noteref_457">457.</a></dt> + + <dd class="tei tei-notetext">Luke i. 66.</dd> + + <dt class="tei tei-notelabel"><a id="note_458" name="note_458" + href="#noteref_458">458.</a></dt> + + <dd class="tei tei-notetext">John xix. 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_459" name="note_459" + href="#noteref_459">459.</a></dt> + + <dd class="tei tei-notetext">This was some time prior to the + composition of St. John's Gospel. The first two chapters of St. + Luke's Gospel were written apparently by the same hand which wrote + the rest. Similarities, identity of expression, almost prove this. + Compare i. 10 and ii. 13 with viii. 37, ix. 37, xxiii. 1; also i. + 10 with xiv. 17, xxii. 14; i. 20 with xxii. 27, and i. 20 with xii. + 3, xix. 44; i. 22 with xxiv. 23; i. 44 with vii. 1, ix. 44; also i. + 45 with x. 23, xi. 27, 28; also i. 48 with ix. 38; i. 66 with ix. + 44; i. 80 with ix. 51; ii. 6 with iv. 2; ii. 9 with xxiv. 4; ii. 10 + with v. 10; ii. 14 with xix. 18; ii. 20 with xix. 37; ii. 25 with + xxiii. 50; ii. 26. with ix. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_460" name="note_460" + href="#noteref_460">460.</a></dt> + + <dd class="tei tei-notetext">The descent of the Holy Ghost in + bodily shape explains why in iv. 1 he is said to have been full of + the Holy Ghost. I suspect the narrative of the unction occurred + here. This was removed to cut off occasion to Docetic error, and + the gap was clumsily filled with an useless genealogy.</dd> + + <dt class="tei tei-notelabel"><a id="note_461" name="note_461" + href="#noteref_461">461.</a></dt> + + <dd class="tei tei-notetext">Ναζωραῖος for Ναζαρηνός omitted.</dd> + + <dt class="tei tei-notelabel"><a id="note_462" name="note_462" + href="#noteref_462">462.</a></dt> + + <dd class="tei tei-notetext">Tertul. adv. Marcion, iv. c. 25, + <span class="tei tei-q">“ut doctor de ea vita videatur consuluisse + quae in lege promittitur longaeva.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_463" name="note_463" + href="#noteref_463">463.</a></dt> + + <dd class="tei tei-notetext">ὅταν ὄψησθε πάντας τοὺς δικαίους ἐν τῇ + βασιλείᾳ τοῦ Θεοῦ, ὑμᾶς δὲ ἐκβαλλομένους καὶ κρατουμένους + ἔξω.—Epiph. Schol. 40; Tertul. c. 30.</dd> + + <dt class="tei tei-notelabel"><a id="note_464" name="note_464" + href="#noteref_464">464.</a></dt> + + <dd class="tei tei-notetext">Luke xiii. 25-30.</dd> + + <dt class="tei tei-notelabel"><a id="note_465" name="note_465" + href="#noteref_465">465.</a></dt> + + <dd class="tei tei-notetext">Matt. vii. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_466" name="note_466" + href="#noteref_466">466.</a></dt> + + <dd class="tei tei-notetext">Hist. of the Christian Religion, tr. + Bohn, ii. p. 131.</dd> + + <dt class="tei tei-notelabel"><a id="note_467" name="note_467" + href="#noteref_467">467.</a></dt> + + <dd class="tei tei-notetext">παρέκοψε τό: λέγετε, ἀχρεῖοι δοῦλοί + ἐσμεν: ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν, Sch. 47.</dd> + + <dt class="tei tei-notelabel"><a id="note_468" name="note_468" + href="#noteref_468">468.</a></dt> + + <dd class="tei tei-notetext">Baur calls it an <span class= + "tei tei-q">“ungeschickte Zusatz.”</span></dd> + + <dt class="tei tei-notelabel"><a id="note_469" name="note_469" + href="#noteref_469">469.</a></dt> + + <dd class="tei tei-notetext">The Gospel is printed in Thilo's Codex + Apocryph. Novi Testamenti, Lips. 1832, T.I. pp. 401-486. For + critical examinations of it see Ritschl: Das Evangelium Marcions + und das Kanonische Ev. Lucas, Tübingen, 1846. Baur: Kritische + Untersuchungen über die Kanonischen Evangelien, Tübingen, 1847, p. + 393 sq. Gratz: Krit. Untersuchungen über Marcions Evangelium, + Tübing. 1818. Volckmar: Das Evangelium Marcions, Leipz. 1852. + Nicolas: Etudes sur les Evangiles Apocryphes, Paris, 1866, pp. + 147-160.</dd> + + <dt class="tei tei-notelabel"><a id="note_470" name="note_470" + href="#noteref_470">470.</a></dt> + + <dd class="tei tei-notetext">Luke iv. 18.</dd> + + <dt class="tei tei-notelabel"><a id="note_471" name="note_471" + href="#noteref_471">471.</a></dt> + + <dd class="tei tei-notetext">Luke iv. 28; compare vi. 13 with Matt. + x. and Luke x. 1-16, vii. 36-50, x. 38-42, xvii. 7-10, xvii. 11-19, + x. 30-37, xv. 11-32; Luke xiii. 25-30, compared with Matt. vii. 13; + Luke vii. 50, viii. 48, xviii. 42, &c.</dd> + + <dt class="tei tei-notelabel"><a id="note_472" name="note_472" + href="#noteref_472">472.</a></dt> + + <dd class="tei tei-notetext">He died about A.D. 160.</dd> + + <dt class="tei tei-notelabel"><a id="note_473" name="note_473" + href="#noteref_473">473.</a></dt> + + <dd class="tei tei-notetext">Clem. Alex. Strom. vi.</dd> + + <dt class="tei tei-notelabel"><a id="note_474" name="note_474" + href="#noteref_474">474.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Haeres. xxx. 3-7.</dd> + + <dt class="tei tei-notelabel"><a id="note_475" name="note_475" + href="#noteref_475">475.</a></dt> + + <dd class="tei tei-notetext">Strom. iv.</dd> + + <dt class="tei tei-notelabel"><a id="note_476" name="note_476" + href="#noteref_476">476.</a></dt> + + <dd class="tei tei-notetext">Tertul. De Præscrip. 49.</dd> + + <dt class="tei tei-notelabel"><a id="note_477" name="note_477" + href="#noteref_477">477.</a></dt> + + <dd class="tei tei-notetext">Tertul. De Praescrip. 38.</dd> + + <dt class="tei tei-notelabel"><a id="note_478" name="note_478" + href="#noteref_478">478.</a></dt> + + <dd class="tei tei-notetext">Iren. Adv. Haeres. i. 20.</dd> + + <dt class="tei tei-notelabel"><a id="note_479" name="note_479" + href="#noteref_479">479.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> iii. 11.</dd> + + <dt class="tei tei-notelabel"><a id="note_480" name="note_480" + href="#noteref_480">480.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-q">“Suum praeter + haec nostra.”</span>—Tertull. de Praescrip. 49.</dd> + + <dt class="tei tei-notelabel"><a id="note_481" name="note_481" + href="#noteref_481">481.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Haeres. xxxiv. 1; Iren. Haer. + i. 9.</dd> + + <dt class="tei tei-notelabel"><a id="note_482" name="note_482" + href="#noteref_482">482.</a></dt> + + <dd class="tei tei-notetext">Iren. i. 26.</dd> + + <dt class="tei tei-notelabel"><a id="note_483" name="note_483" + href="#noteref_483">483.</a></dt> + + <dd class="tei tei-notetext">Wright: Syriac Apocrypha, Lond. 1865, + pp. 8-10.</dd> + + <dt class="tei tei-notelabel"><a id="note_484" name="note_484" + href="#noteref_484">484.</a></dt> + + <dd class="tei tei-notetext">Tischendorf: Codex Apocr. N. T.; + Evang. Thom. i. c. 6, 14.</dd> + + <dt class="tei tei-notelabel"><a id="note_485" name="note_485" + href="#noteref_485">485.</a></dt> + + <dd class="tei tei-notetext"><span class="tei tei-hi"><span style= + "font-style: italic">Ibid.</span></span> ii. c. 7; Latin Evang. + Thom. iii. c. 6, 12.</dd> + + <dt class="tei tei-notelabel"><a id="note_486" name="note_486" + href="#noteref_486">486.</a></dt> + + <dd class="tei tei-notetext">Pseud. Matt. c. 31.</dd> + + <dt class="tei tei-notelabel"><a id="note_487" name="note_487" + href="#noteref_487">487.</a></dt> + + <dd class="tei tei-notetext">Epiph. Hæres. xxvi. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_488" name="note_488" + href="#noteref_488">488.</a></dt> + + <dd class="tei tei-notetext">The second passage and its meaning + are: Εἶδον δένδρον φέρον δώδεκα καρποὺς τοῦ ἐνιαυτοῦ, καὶ εἶπέ μοι; + τοῦτό ἐστι τὸ ξύλον τῆς ζωῆς, ὃ αὐτοῖ ἀλληγορούσιν εἰς τὴν κατὰ + μῆνα γινομένην γυναικείαν ῥύσιν. Μισγόμενοι δὲ μετ᾽ ἀλλήλων + τεκνοποιΐαν ἀπαγορεύουσιν. οὐ γὰρ εἰς τὸ τεκνοποιῆσαι παρ᾽ αὐτοῖς ἡ + φθορὰ ἐσπούδασται, ἀλλ᾽ ἡδονῆς χάριν.—Epiph. Haeres. xxvi. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_489" name="note_489" + href="#noteref_489">489.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Haeres. xxvi. 2. He says, + moreover: οὐκ αἰσχυνόμενοι αὐτοῖς τοῖς ῥήμασι τὰ τῆς πορνείας + διηγεῖσθαι πάλιν ἐρωτικὰ τῆς κύπριδος ποιητούματα.</dd> + + <dt class="tei tei-notelabel"><a id="note_490" name="note_490" + href="#noteref_490">490.</a></dt> + + <dd class="tei tei-notetext">Iren. Haeres. i. 35.</dd> + + <dt class="tei tei-notelabel"><a id="note_491" name="note_491" + href="#noteref_491">491.</a></dt> + + <dd class="tei tei-notetext">Nicolas: Etudes sur les Evangiles + Apocryphes, p. 168.</dd> + + <dt class="tei tei-notelabel"><a id="note_492" name="note_492" + href="#noteref_492">492.</a></dt> + + <dd class="tei tei-notetext">Baur: Die Christliche Gnosis, p. + 193.</dd> + + <dt class="tei tei-notelabel"><a id="note_493" name="note_493" + href="#noteref_493">493.</a></dt> + + <dd class="tei tei-notetext">ἐν ἀποκρύφοις ἀναγινώσκοντες.—Haeres. + xxvi. 5.</dd> + + <dt class="tei tei-notelabel"><a id="note_494" name="note_494" + href="#noteref_494">494.</a></dt> + + <dd class="tei tei-notetext">Euseb. Hist. Eccl. ii. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_495" name="note_495" + href="#noteref_495">495.</a></dt> + + <dd class="tei tei-notetext">Acts viii. 5, 13, 27-39, xxi. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_496" name="note_496" + href="#noteref_496">496.</a></dt> + + <dd class="tei tei-notetext">Acts xxi. 8.</dd> + + <dt class="tei tei-notelabel"><a id="note_497" name="note_497" + href="#noteref_497">497.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Haeres. xxvi. 13.</dd> + + <dt class="tei tei-notelabel"><a id="note_498" name="note_498" + href="#noteref_498">498.</a></dt> + + <dd class="tei tei-notetext">Jalkut Rubeni, fol. 107. See my + <span class="tei tei-q">“Legends of Old Testament + Characters,”</span> II. pp. 108, 109.</dd> + + <dt class="tei tei-notelabel"><a id="note_499" name="note_499" + href="#noteref_499">499.</a></dt> + + <dd class="tei tei-notetext">2 Cor. xii. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_500" name="note_500" + href="#noteref_500">500.</a></dt> + + <dd class="tei tei-notetext">The cuneiform text in Lenormant, + Textes cuneiformes inédits, No. 30. The translation in Lenormant: + Les premières civilizations, 1. pp. 87-89.</dd> + + <dt class="tei tei-notelabel"><a id="note_501" name="note_501" + href="#noteref_501">501.</a></dt> + + <dd class="tei tei-notetext">Clem. Alex. Stromata, i. f. 304; iii. + f. 438; vii. f. 722.</dd> + + <dt class="tei tei-notelabel"><a id="note_502" name="note_502" + href="#noteref_502">502.</a></dt> + + <dd class="tei tei-notetext">Rom. vii. 17.</dd> + + <dt class="tei tei-notelabel"><a id="note_503" name="note_503" + href="#noteref_503">503.</a></dt> + + <dd class="tei tei-notetext">Iren. Haeres. i. 25.</dd> + + <dt class="tei tei-notelabel"><a id="note_504" name="note_504" + href="#noteref_504">504.</a></dt> + + <dd class="tei tei-notetext">Compare Rom. iii. 20. Epiphanes died + at the age of seventeen. Epiphan. Haeres. xxxii. 3.</dd> + + <dt class="tei tei-notelabel"><a id="note_505" name="note_505" + href="#noteref_505">505.</a></dt> + + <dd class="tei tei-notetext">Epiphan. xxxii. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_506" name="note_506" + href="#noteref_506">506.</a></dt> + + <dd class="tei tei-notetext">Clem. Strom. iii. fol. 526.</dd> + + <dt class="tei tei-notelabel"><a id="note_507" name="note_507" + href="#noteref_507">507.</a></dt> + + <dd class="tei tei-notetext">It is instructive to mark how the + enunciation of the same principles led to the same results after + the lapse of twelve centuries. The proclamation of free grace, + emancipation from the Law, justification by faith only, in the + sixteenth century quickened into being heresies which had lain dead + through long ages. Bishop Barlow, the Anglican Reformer, and one of + the compilers of our Prayer-book, thus describes the results of the + enunciation of these doctrines in Germany and Switzerland, results + of which he was an eye-witness: <span class="tei tei-q">“There be + some which hold opinion that all devils and damned souls shall be + saved at the day of doom. Some of them persuade themselves that + <span class="tei tei-hi"><span style="font-style: italic">the + serpent which deceived Eve was Christ</span></span>. Some of them + grant to every man and woman two souls. Some affirm lechery to be + no sin, and that one may use another man's wife without offence. + Some take upon them to be soothsayers and prophets of wonderful + things to come, and have prophesied the day of judgment to be at + hand, some within three months, some within one month, some within + six days. Some of them, both men and women, at their congregations + for a mystery show themselves naked, affirming that they be in the + state of innocence. Also, some hold that no man ought to be + punished or suffer execution for any crime or trespass, be it ever + so horrible”</span> (A Dyalogue describing the orygynall ground of + these Lutheran faccyons, 1531). We are in presence once more of + Marcosians, Ophites, Carpocratians. Had these sects lingered on + through twelve centuries? Possibly only; but it is clear that the + dissemination of the same doctrines caused the production of these + obscene sects by inevitable logical necessity, whether an + historical filiation be established or not.</dd> + + <dt class="tei tei-notelabel"><a id="note_508" name="note_508" + href="#noteref_508">508.</a></dt> + + <dd class="tei tei-notetext">Matt. xvi. 21, 22; Mark vii. 31.</dd> + + <dt class="tei tei-notelabel"><a id="note_509" name="note_509" + href="#noteref_509">509.</a></dt> + + <dd class="tei tei-notetext">Ideas reproduce themselves singularly. + There is an essay by De Quincy advocating the same view of the + character and purpose of Judas.</dd> + + <dt class="tei tei-notelabel"><a id="note_510" name="note_510" + href="#noteref_510">510.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Haeres. xxxviii. 1.</dd> + + <dt class="tei tei-notelabel"><a id="note_511" name="note_511" + href="#noteref_511">511.</a></dt> + + <dd class="tei tei-notetext">Iren. Adv. Haeres. i. 31.</dd> + + <dt class="tei tei-notelabel"><a id="note_512" name="note_512" + href="#noteref_512">512.</a></dt> + + <dd class="tei tei-notetext">Etudes, p. 176.</dd> + + <dt class="tei tei-notelabel"><a id="note_513" name="note_513" + href="#noteref_513">513.</a></dt> + + <dd class="tei tei-notetext">Epiphan. Haeres. xxxviii. 2.</dd> + + <dt class="tei tei-notelabel"><a id="note_514" name="note_514" + href="#noteref_514">514.</a></dt> + + <dd class="tei tei-notetext">2 Cor. xii. 4.</dd> + + <dt class="tei tei-notelabel"><a id="note_515" name="note_515" + href="#noteref_515">515.</a></dt> + + <dd class="tei tei-notetext">Reprinted in the Journal of Sacred + Literature and Biblical Record, p. 372.</dd> + </dl> + </div> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgfooter" class="tei tei-div" style= + "margin-top: 4.00em; margin-bottom: 4.00em"> + <pre class="pre tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> +***END OF THE PROJECT GUTENBERG EBOOK LOST AND HOSTILE GOSPELS*** +</pre> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="rightpageheader51" id="rightpageheader51"></a><a name= + "pgtoc52" id="pgtoc52"></a><a name="pdf53" id="pdf53"></a> + + <h1 class="tei tei-head" style= + "margin-bottom: 3.46em; margin-top: 3.46em; text-align: left"> + <span style="font-size: 173%">Credits</span></h1> + + <table summary="This is a list." class="tei tei-list" style= + "margin-top: 1.00em; margin-bottom: 1.00em"> + <tbody> + <tr> + <th class="tei tei-label tei-label-gloss">May 8, + 2014 </th> + </tr> + + <tr> + <td class="tei tei-item tei-item-gloss"> + <table summary="This is a list." class="tei tei-list" + style="margin-bottom: 1.00em; margin-top: 1.00em"> + <tbody> + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item">Project Gutenberg TEI + edition 1</td> + </tr> + + <tr class="tei tei-labelitem"> + <th class="tei tei-label"></th> + + <td class="tei tei-item"><span class= + "tei tei-respStmt"><span class= + "tei tei-name">Produced by David King, and the + Online Distributed Proofreading Team at + <http://www.pgdp.net/>.</span></span></td> + </tr> + </tbody> + </table> + </td> + </tr> + </tbody> + </table> + </div> + <hr class="doublepage" /> + + <div class="tei tei-div" style= + "margin-bottom: 3.00em; margin-top: 3.00em"> + <a name="rightpageheader54" id="rightpageheader54"></a><a name= + "pgtoc55" id="pgtoc55"></a><a name="pdf56" id="pdf56"></a> + + <h1 class="tei tei-head" style= + "margin-bottom: 3.46em; margin-top: 3.46em; text-align: left"> + <span style="font-size: 173%">A Word from Project + Gutenberg</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This file + should be named 45620-h.html or 45620-h.zip.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">This and all + associated files of various formats will be found in: <a href= + "http://www.gutenberg.org/dirs/4/5/6/2/45620/" class= + "block tei tei-xref" style= + "margin-right: 3.60em; margin-top: 1.80em; margin-left: 3.60em; margin-bottom: 1.80em"> + <span style= + "font-size: 90%">http://www.gutenberg.org</span><span style= + "font-size: 90%">/dirs/4/5/6/2/45620/</span></a></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Updated + editions will replace the previous one — the old editions will be + renamed.</p> + + <p class="tei tei-p" style="margin-bottom: 1.00em">Creating the + works from print editions not protected by U.S. copyright law + means that no one owns a United States copyright in these works, + so the Foundation (and you!) can copy and distribute it in the + United States without permission and without paying copyright + royalties. 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(N]7&߰:k +q +B0tG%mOc_g$R; +ϏLu4P 'T~ ~r{V(m b2҄hza2yR$ B]' RF(4;p# ~8fި@6FtzN5Z;[k0"<"F~ͩ4a06ĒaD.J@ +w{X]5f!H + ]sz*sX5p DzbpBN֘6)D'8D&8[uq }`QYgcF +?0{8cZbK 0:[8o$?nP5bI왻 KƨX"w3&Hpҝ*5}kmX T' OAn?]| +W!:2`؟>:594)zt? +endstream +endobj +33 0 obj << +/Length 3734 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 18.9589 Tf 93.543 479.321 Td [(Preface.)]TJ/F16 10.9091 Tf 0 -32.997 Td [(It)-447(is)-447(advisable,)-496(if)-447(not)-447(necessary,)-496(for)-447(me,)-497(by)-447(way)-446(of)-447(preface,)]TJ 0 -13.549 Td [(to)-374(explain)-374(certain)-374(topics)-373(treated)-374(of)-374(in)-374(this)-374(book,)-405(which)-374(do)-373(not)]TJ 0 -13.549 Td [(come)-261(under)-262(its)-261(title,)-264(and)-261(which,)-264(at)-261(first)-262(thought,)-264(may)-261(be)-261(taken)-261(to)]TJ 0 -13.549 Td [(have)-284(but)-284(a)-284(remote)-283(connection)-284(with)-284(the)-284(ostensible)-284(subject)-284(of)-283(this)]TJ 0 -13.55 Td [(treatise.)-250(These)-250(are:)]TJ 11.956 -13.664 Td 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[(infinity.)-293(It)-264(is)-264(the)-264(existence)-264(of)-264(this)-264(face,)-268(these)-264(fibres)]TJ/F20 10.9091 Tf 222.003 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(take)-264(which)]TJ -232.912 -13.55 Td [(simile)-297(you)-296(like)]TJ/F20 10.9091 Tf 65.874 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(which)-297(has)-296(constituted)-297(mystics)-297(in)-297(every)-296(age)-297(all)]TJ -76.783 -13.549 Td [(over)-348(the)-348(world:)-446(Schamans)-348(in)-349(frozen)-348(Siberia,)-372(Fakirs)-348(in)-348(burning)]TJ 0 -13.549 Td [(India,)-504(absorbed)-453(Buddhists,)-504(ecstatic)-453(Saints,)-504(Essenes,)-503(Witches,)]TJ 0 -13.549 Td [(Anchorites,)-250(Swedenborgians,)-250(modern)-250(Spiritualists.)]TJ 11.956 -14.531 Td [(Man,)-351(double-faced)-331(by)-332(nature,)-351(is)-331(placed)-331(by)-331(Revelation)-331(under)]TJ -11.956 -13.549 Td [(a)-435(sharp,)-481(precise)-435(external)-435(rule,)-481(controlling)-435(his)-435(actions)-435(and)-434(his)]TJ 0 -13.55 Td [(thoughts.)]TJ 11.956 -14.531 Td [(To)-421(this)-422(rule)-421(spirit)-421(and)-422(body)-421(are)-421(summoned)-422(to)-421(do)-421(homage.)]TJ -11.956 -13.549 Td [(But)-236(the)-237(spirit)-236(has)-236(an)-236(inherent)-237(tendency)-236(towards)-236(the)-236(unlimited,)-239(by)]TJ 0 -13.549 Td [(virtue)-213(of)-213(its)-213(nature,)-220(which)-213(places)-212(it)-213(on)-213(the)-213(confines)-213(of)-213(the)-212(infinite.)]TJ 0 -13.549 Td [(Consequently)-293(it)-294(is)-293(never)-294(easy)-293(under)-293(a)-294(rule)-293(which)-294(is)-293(imposed)-293(on)]TJ 0 -13.549 Td [(it)-285(conjointly)-284(with)-285(the)-284(body;)-302(it)-284(strains)-285(after)-284(emancipation,)-293(strives)]TJ 0 -13.55 Td [(to)-356(assert)-357(its)-356(independence)-356(of)-356(what)-357(is)-356(external,)-383(and)-356(to)-356(establish)]TJ 0 -13.549 Td [(its)-327(claim)-327(to)-327(obey)-327(only)-328(the)-327(movements)-327(in)-327(the)-327(spiritual)-327(world.)-481(It)]TJ 0 -13.549 Td [(throbs)-322(sympathetically)-321(with)-322(the)-321(auroral)-322(flashes)-322(in)-321(that)-322(realm)-321(of)]TJ 0 -13.549 Td [(mystery,)-250(like)-250(the)-250(flake)-250(of)-250(gold-leaf)-250(in)-250(the)-250(magnetometer.)]TJ/F16 7.9701 Tf 291.024 0 Td [([x])]TJ/F16 10.9091 Tf -279.068 -14.531 Td [(To)-297(be)-298(bound)-298(to)-297(the)-298(body,)-309(subjected)-298(to)-297(its)-298(laws,)-309(is)-297(degrading;)]TJ -11.956 -13.55 Td [(to)-362(be)-361(unbounded,)-390(unconditioned,)-389(is)-362(its)-361(aspiration)-362(and)-361(supreme)]TJ 0 -13.549 Td [(felicity.)]TJ 11.956 -14.531 Td [(Thus)-275(the)-274(incessant)-275(effort)-275(of)-275(the)-274(spirit)-275(is)-275(to)-274(establish)-275(its)-275(law)-274(in)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +54 0 obj << +/Length 5159 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(6)-15141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(the)-225(inner)-225(world)-225(of)-225(feeling,)-230(and)-225(remove)-225(it)-225(from)-225(the)-225(material)-224(world)]TJ 0 -13.549 Td [(without.)]TJ 11.956 -14.368 Td [(Moreover,)-373(inasmuch)-349(as)-348(the)-348(spirit)-349(melts)-348(into)-349(the)-348(infinite,)-373(cut)]TJ -11.956 -13.549 Td [(off)-359(from)-359(it)-359(by)-359(no)-360(sharply-defined)-359(line,)-386(it)-359(is)-359(disposed)-359(to)-359(regard)]TJ 0 -13.549 Td [(itself)-341(as)-341(a)-341(part)-340(of)-341(God,)-364(a)-341(creek)-340(of)-341(the)-341(great)-341(Ocean)-341(of)-340(Divinity,)]TJ 0 -13.549 Td [(and)-420(to)-419(suppose)-420(that)-419(all)-420(it)1(s)-420(emotions)-419(are)-420(the)-419(pulsations)-420(of)-419(the)]TJ 0 -13.549 Td [(tide)-285(in)-285(the)-285(all-embracing)-285(Spirit.)-355(It)-285(loses)-285(the)-285(consciousness)-285(of)-285(its)]TJ 0 -13.55 Td [(individuality;)-250(it)-250(deifies)-250(itself.)]TJ 11.956 -14.367 Td [(A)-188(Suffee)-187(fable)-188(representing)-187(God)-188(and)-188(the)-187(human)-188(soul)-187(illustrates)]TJ -11.956 -13.549 Td [(this)-260(well.)]TJ/F20 10.9091 Tf 43.167 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(One)-260(knocked)-260(at)-260(the)-260(Beloved's)-260(door,)-262(and)-260(a)-260(voice)-260(from)]TJ -48.011 -13.549 Td [(within)-333(cried,)]TJ/F20 10.9091 Tf 59.906 0 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(Who)-333(is)-333(there?)]TJ/F20 10.9091 Tf 62.396 0 Td [(\031)]TJ/F16 10.9091 Tf 7.263 0 Td [(Then)-333(the)-333(soul)-332(answered,)]TJ/F20 10.9091 Tf 112.603 0 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(It)-333(is)-333(I.)]TJ/F20 10.9091 Tf 27.563 0 Td [(\031)]TJ/F16 10.9091 Tf -276.997 -13.55 Td [(And)-371(the)-370(voice)-371(of)-370(God)-371(said,)]TJ/F20 10.9091 Tf 128.501 0 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(This)-371(house)-370(will)-371(not)-370(hold)-371(me)-370(and)]TJ -132.134 -13.549 Td [(thee.)]TJ/F20 10.9091 Tf 20.902 0 Td [(\031)]TJ/F16 10.9091 Tf 6.715 0 Td [(So)-282(the)-283(door)-282(remained)-283(shut.)-347(Then)-283(the)-282(soul)-283(went)-282(away)-283(into)]TJ -27.617 -13.549 Td [(a)-335(wilderness,)-357(and)-336(after)-335(long)-336(fasting)-335(and)-336(prayer)-335(it)-336(returned,)-356(and)]TJ 0 -13.549 Td [(knocked)-281(once)-281(again)-280(at)-281(the)-281(door.)-342(And)-281(again)-281(the)-281(voice)-280(demanded)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(Who)-280(is)-280(there?)]TJ/F20 10.9091 Tf 61.244 0 Td [(\031)]TJ/F16 10.9091 Tf 6.688 0 Td [(Then)-280(he)-280(said,)]TJ/F20 10.9091 Tf 62.265 0 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(It)-280(is)-280(T)]TJ/F16 7.9701 Tf 26.717 0 Td [(HOU)]TJ/F16 10.9091 Tf 17.263 0 Td [(,)]TJ/F20 10.9091 Tf 2.727 0 Td [(\031)]TJ/F16 10.9091 Tf 6.688 0 Td [(and)-280(at)-280(once)-280(the)-280(door)]TJ -190.858 -13.55 Td [(opened)-250(to)-250(him.)]TJ/F20 10.9091 Tf 65.149 0 Td [(\035)]TJ/F16 10.9091 Tf -53.193 -14.367 Td [(Thus)-447(the)-447(mystic)-447(always)-447(regards)-447(his)-447(unregulated)-447(wishes)-447(as)]TJ -11.956 -13.549 Td [(divine)-206(revelations,)-214(his)-206(random)-206(impulses)-205(as)-206(heavenly)-205(inspirations.)]TJ 0 -13.549 Td [(He)-385(has)-385(no)-385(law)-385(but)-386(his)-385(own)-385(will;)-452(and)-385(therefore,)-419(in)-385(mysticism,)]TJ 0 -13.55 Td [(there,)-250(is)-250(no)-250(curb)-250(against)-250(the)-250(grossest)-250(licence.)]TJ 11.956 -14.367 Td [(The)-417(existence)-418(of)-417(that)-417(evil)-418(which,)-459(knowing)-417(the)-417(constitution)]TJ -11.956 -13.549 Td [(of)-393(man,)-429(we)-394(should)-393(expect)-393(to)-394(find)-393(prevalent)-393(in)-393(mysticism,)-429(the)]TJ 0 -13.549 Td [(experience)-383(of)-382(all)-383(ages)-383(has)-383(shown)-382(following,)-416(dogging)-383(its)-382(steps)]TJ 4.119 -13.55 Td [(inevitably.)-633(So)-377(slight)-378(is)-377(the)-378(film)-377(that)-378(separates)-377(religious)-378(from)]TJ/F16 7.9701 Tf -76.875 0 Td [([xi])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(sensual)-282(passion,)-289(that)-281(uncontrolled)-282(spiritual)-281(fervour)-282(roars)-281(readily)]TJ 0 -13.549 Td [(into)-250(a)-250(blaze)-250(of)-250(licentiousness.)]TJ 11.955 -14.367 Td [(It)-252(is)-252(this)-252(which)-252(makes)-252(revivalism)-252(of)-252(every)-252(description)-253(so)-252(dan-)]TJ -11.955 -13.55 Td [(gerous.)-277(It)-259(is)-259(a)-259(two-edged)-259(weapon)-259(that)-259(cuts)-259(the)-259(hand)-259(which)-259(holds)]TJ 0 -13.549 Td [(it.)]TJ 11.955 -14.367 Td [(Yet)-395(the)-396(spiritual,)-432(religious)-395(element)-395(in)-396(man)-395(is)-396(that)-395(which)-396(is)]TJ -11.955 -13.55 Td [(most)-250(beautiful)-251(and)-250(pure,)-251(when)-250(passionless.)-251(It)-250(is)-251(like)-250(those)-250(placid)]TJ 0 -13.549 Td [(tarns,)-212(crystal)-203(clear)-203(and)-202(icy)-203(cold,)-212(in)-203(Auvergne)-203(and)-203(the)-202(Eifel,)-212(which)]TJ 0 -13.549 Td [(lie)-300(in)-300(the)-300(sleeping)-300(vents)-300(of)-300(old)-300(volcanoes.)-400(We)-300(love)-300(to)-299(linger)-300(by)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +58 0 obj << +/Length 4436 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Preface.)-21976(7)]TJ +0 g 0 G + 0 -30.759 Td [(them,)-247(yet)-245(never)-246(with)-246(security,)-246(for)-246(we)-246(know)-246(that)-245(a)-246(throb,)-247(a)-245(shock,)]TJ 0 -13.549 Td [(may)-295(at)-295(any)-295(moment)-294(convert)-295(them)-295(into)-295(boiling)-295(geysirs)-295(or)-294(raging)]TJ 0 -13.549 Td [(craters.)]TJ 11.956 -16.186 Td [(So)-235(well)-235(is)-235(this)-235(fact)-235(known)-235(in)-235(the)-235(Roman)-235(Church,)-238(that)-235(a)-235(mystic)]TJ -11.956 -13.55 Td [(is)-250(inexorably)-250(shut)-250(up)-250(in)-250(a)-250(convent,)-250(or)-250(cast)-250(out)-250(as)-250(a)-250(heretic.)]TJ 11.956 -16.186 Td [(The)-390(more)-390(spiritual)-390(a)-389(religion)-390(is,)-425(the)-390(more)-390(apt)-390(it)-390(is)-390(to)-389(lurch)]TJ -11.956 -13.549 Td [(and)-312(let)-313(in)-312(a)-313(rush)-312(of)-313(immorality;)-343(for)-313(its)-312(tendency)-313(is)-312(to)-312(substitute)]TJ 0 -13.549 Td [(an)-325(internal)-324(for)-325(the)-325(external)-324(law,)-343(and)-325(the)-325(internal)-324(impulse)-325(is)-324(too)]TJ 0 -13.549 Td [(often)-276(a)-276(hidden)-276(jog)-276(from)-277(the)-276(carnal)-276(appetite.)-328(In)-276(a)-276(highly)-276(spiritual)]TJ 0 -13.55 Td [(religion,)-339(a)-322(written)-321(revelation)-322(is)-321(supplemented)-322(or)-321(superseded)-321(by)]TJ 0 -13.549 Td [(one)-250(which)-250(is)-250(within.)]TJ 11.956 -16.186 Td [(This)-308(was)-307(eminently)-308(the)-307(case)-308(with)-307(the)-308(Anabaptists)-307(of)-308(the)-307(six-)]TJ -11.956 -13.549 Td [(teenth)-319(century.)-456(When)-318(plied)-319(with)-319(texts)-318(by)-319(the)-319(Lutheran)-318(divines,)]TJ 0 -13.549 Td [(they)-367(coldly)-367(answered)-368(that)-367(they)-367(walked)-367(not)-368(after)-367(the)-367(letter,)-396(but)]TJ 0 -13.55 Td [(after)-388(the)-387(spirit;)-457(that)-387(to)-388(those)-387(who)-388(are)-388(in)-387(Christ)-388(Jesus,)-422(there)-387(is)]TJ 0 -13.549 Td [(an)-315(inner)-314(illumination)-315(directing)-315(their)-314(conduct,)-331(before)-315(which)-314(that)]TJ 0 -13.549 Td [(which)-224(is)-224(without)-223(grew)-224(pale)-224(and)-224(waned.)-241(The)-224(horrible)-448(licence)-223(into)]TJ/F16 7.9701 Tf 291.024 0 Td [([xii])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(which)-250(this)-250(internal)-250(light)-250(plunged)-250(them)-250(is)-250(matter)-250(of)-250(history.)]TJ 11.956 -16.186 Td [(One)-239(lesson)-239(history)-239(enforces)-239(inexorably)]TJ/F20 10.9091 Tf 169.786 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(that)-239(there)-239(lies)-239(a)-239(dan-)]TJ -192.651 -13.549 Td [(ger)-283(to)-284(morals)-283(in)-284(placing)-283(reliance)-283(on)-284(the)-283(spirit)-284(as)-283(an)-283(independent)]TJ 0 -13.55 Td [(guide.)]TJ 11.956 -16.186 Td [(The)-437(spirit)-437(has)-437(its)-437(proper)-437(function)-437(and)-437(its)-437(true)-437(security;)-531(its)]TJ -11.956 -13.549 Td [(function,)-362(the)-339(perception)-339(of)-340(the)-339(infinite,)-362(the)-339(divine;)-384(its)-339(security,)]TJ 0 -13.549 Td [(the)-250(observance)-250(of)-250(the)-250(marriage-tie)-250(which)-250(binds)-250(it)-250(to)-250(the)-250(body.)]TJ 11.956 -16.186 Td [(God)-341(has)-342(joined)-341(body)-342(and)-341(spirit)-342(in)-341(sacred)-342(wedlock,)-364(and)-341(sub-)]TJ -11.956 -13.55 Td [(jected)-404(both)-405(t)1(o)-405(a)-404(revealed)-404(external)-404(law;)-482(in)-404(the)-404(maintenance)-404(of)]TJ 0 -13.549 Td [(this)-371(union,)-402(and)-371(submission)-372(to)-371(this)-371(law,)-402(man's)-371(safety)-372(lies.)-613(The)]TJ 0 -13.549 Td [(spirit)-405(supreme,)-445(the)-405(body)-406(a)-405(bond-maid,)-444(is)-406(no)-405(marriage;)-484(it)-405(is)-405(a)]TJ 0 -13.549 Td [(concubinage,)-250(bringing)-250(with)-250(it)-250(a)-250(train)-250(of)-250(attendant)-250(evils.)]TJ 11.956 -16.186 Td [(Man)-346(stands,)-371(so)-346(to)-346(speak,)-371(at)-346(the)-346(bisection)-347(of)-346(two)-346(circles,)-370(the)]TJ -11.956 -13.549 Td [(material)-277(and)-278(the)-277(spiritual,)-284(in)-277(each)-278(of)-277(which)-277(he)-277(has)-278(a)-277(part,)-284(and)-277(to)]TJ 0 -13.55 Td [(the)-235(centres)-234(of)-235(each)-235(of)-234(which)-235(he)-235(feels)-234(a)-235(gravitation.)-245(Absorption)-234(in)]TJ 0 -13.549 Td [(either)-250(realm)-250(is)-250(fatal)-250(to)-250(the)-250(well-being)-250(of)-250(the)-250(entire)-250(man.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +62 0 obj << +/Length 4673 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(8)-15141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 11.956 -30.759 Td [(And)-335(this)-336(leads)-335(us)-335(to)-336(the)-335(consideration)-335(of)-336(the)-335(marvellous)-335(ap-)]TJ -11.956 -13.549 Td [(titude)-281(to)-280(human)-281(nature)-281(of)-280(the)-281(Incarnation,)-288(welding)-281(together)-280(into)]TJ 0 -13.549 Td [(indissoluble)-349(union)-350(spirit)-349(and)-350(matter,)-374(the)-349(infinite)-350(and)-349(the)-349(finite.)]TJ 0 -13.549 Td [(The)-229(religion)-229(which)-229(flows)-229(from)-229(that)-229(source)-229(cannot)-229(dissociate)-229(soul)]TJ 0 -13.55 Td [(from)-201(body.)-233(Its)-201(law)-201(is)-201(the)-201(marriage)-201(of)-200(that)-201(which)-201(is)-201(spiritual)-201(to)-200(that)]TJ 0 -13.549 Td [(which)-306(is)-306(material;)-334(the)-306(soul)-306(cannot)-306(shake)-306(off)-306(the)-306(responsibilities)]TJ 0 -13.549 Td [(of)-330(the)-331(body;)-370(everything)-331(spiritual)-330(is)-330(clothed,)-351(and)-330(every)-330(material)]TJ 0 -13.549 Td [(object)-250(is)-250(a)-250(sacrament)-250(conveying)-250(a)-250(ray)-250(of)-250(divinity.)]TJ/F16 7.9701 Tf -72.755 0 Td [([xiii])]TJ/F16 10.9091 Tf 84.711 -14.777 Td [(There)-351(can)-351(be)-351(no)-350(evasion,)-376(no)-351(abrasion)-351(and)-351(rupture)-351(of)-351(the)-350(tie)]TJ -11.956 -13.549 Td [(by)-349(either)-349(party,)-374(without)-349(lesion)-350(of)-349(the)-349(chain)-349(which)-349(binds)-349(to)-349(the)]TJ 0 -13.549 Td [(Incarnation;)-371(and)-331(it)-331(is)-331(a)-330(fact)-331(worthy)-331(of)-331(note,)-351(that)-331(mysticism)-330(has)]TJ 0 -13.549 Td [(always)-293(a)-293(tendency)-292(to)-293(obscure)-293(this)-293(fundamental)-292(dogma,)-304(and)-292(that)]TJ 0 -13.55 Td [(the)-319(immoral)-319(sects)-318(of)-319(ancient)-319(times)-319(and)-318(of)-319(the)-319(present)-319(day)-318(hang)]TJ 0 -13.549 Td [(loosely)-250(by,)-250(or)-250(openly)-250(deny,)-250(this)-250(great)-250(verity.)]TJ 11.956 -14.776 Td [(St.)-594(Paul)-365(had)-365(a)-364(natural)-365(bias)-365(towards)-365(mysticism.)-594(His)-364(trances)]TJ -11.956 -13.55 Td [(and)-433(revelations)-433(betoken)-433(a)-432(nature)-433(branching)-433(out)-433(into)-433(the)-432(spir-)]TJ 0 -13.549 Td [(itual)-470(realm;)-580(and)-469(throughout)-470(his)-470(letters)-470(we)-470(see)-470(the)-469(inevitable)]TJ 0 -13.549 Td [(consequence)]TJ/F20 10.9091 Tf 55.735 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-442(struggle)-442(to)-441(displace)-442(the)-442(centre)-442(of)-441(obedience,)]TJ -66.644 -13.549 Td [(to)-349(transfer)-349(it)-349(from)-350(without)-349(and)-349(enthrone)-349(it)-349(within,)-374(to)-349(make)-349(the)]TJ 0 -13.549 Td [(internal)-244(revelation)-245(the)-244(governing)-244(principle)-245(of)-244(action,)-246(in)-244(the)-244(room)]TJ 0 -13.55 Td [(of)-250(submission)-250(to)-250(an)-250(external)-250(law.)]TJ 11.956 -14.776 Td [(But,)-401(like)-371(St.)-613(Theresa,)-401(who)-371(never)-371(relinquished)-371(her)-371(common)]TJ -11.956 -13.549 Td [(sense)-184(whilst)-184(yielding)-183(up)-184(her)-184(spirit)-183(to)-184(the)-184(most)-184(incoherent)-183(raptures;)]TJ 0 -13.55 Td [(like)-300(Mohammad,)-313(who,)-313(however)-301(he)-300(might)-300(soar)-301(in)-300(ecstasy)-300(above)]TJ 0 -13.549 Td [(the)-280(moon,)-288(never)-280(lost)-281(sight)-280(of)-280(the)-281(principles)-280(which)-280(would)-280(ensure)]TJ 0 -13.549 Td [(a)-291(very)-291(material)-291(success;)-311(like)-291(Ignatius)-291(Loyola,)-301(who,)-301(in)-291(the)-290(midst)]TJ 0 -13.549 Td [(of)-353(fantastic)-353(visions,)-378(elaborated)-353(a)-352(system)-353(of)-353(government)-353(full)-352(of)]TJ 0 -13.549 Td [(the)-315(maturest)-316(judgment,)]TJ/F20 10.9091 Tf 101.725 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(so)-315(St.)-447(Paul)-315(never)-315(surrendered)-316(himself)]TJ -112.634 -13.549 Td [(unconditionally)-253(to)-252(the)-253(promptings)-252(of)-253(his)-252(spirit.)-258(Like)-252(the)-253(angel)-252(of)]TJ 0 -13.55 Td [(the)-339(Apocalypse,)-362(if)-340(he)-339(stood)-339(with)-340(one)-339(foot)-340(in)-339(the)-339(vague)-340(sea,)-361(he)]TJ 0 -13.549 Td [(kept)-250(the)-250(other)-250(on)-250(the)-250(solid)-250(land.)]TJ 11.956 -14.776 Td [(That)-246(thorn)-247(in)-246(the)-247(flesh,)-247(whose)-247(presence)-246(he)-247(deplored,)-247(kept)-246(him)]TJ -11.956 -13.55 Td [(from)-253(forgetting)-254(the)-253(body)-253(and)-254(its)-253(obligations;)-255(the)-253(moral)-253(disorders)]TJ 0 -13.549 Td [(breaking)-371(out)-371(wherever)-371(he)-371(preached)-371(his)-371(gospel,)-401(warned)-371(him)-371(in)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +66 0 obj << +/Length 4625 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Preface.)-21976(9)]TJ +0 g 0 G + 0 -30.759 Td [(time)-203(not)-204(to)-203(relax)-203(too)-204(far)-203(the)-203(restraint)-204(imposed)-406(by)-204(the)-203(law)-203(without.)]TJ/F16 7.9701 Tf 291.024 0 Td [([xiv])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(As)-465(the)-464(revolt)-465(of)-465(the)-464(Anabaptists)-465(checked)-465(Luther,)-518(so)-465(did)-464(the)]TJ 0 -13.549 Td [(excesses)-412(of)-412(the)-412(Gentile)-413(Christians)-412(arrest)-412(Paul.)-736(Both)-412(saw)-412(and)]TJ 0 -13.549 Td [(obeyed)-250(the)-250(warning)-250(finger)-250(of)-250(Providence)-250(signalling)-250(a)-250(retreat.)]TJ 11.956 -14.368 Td [(Divinely)-219(inspired)-220(St.)-240(Paul)-219(was.)-240(But)-220(inspiration)-219(never)-219(obscures)]TJ -11.956 -13.549 Td [(and)-224(obliterates)-225(human)-224(characteristics.)-242(It)-224(directs)-225(and)-224(utilizes)-224(them)]TJ 0 -13.549 Td [(for)-237(its)-236(own)-237(purpose,)-239(leaving)-237(free)-236(margin)-237(beyond)-236(that)-237(purpose)-236(for)]TJ 0 -13.549 Td [(the)-250(exercise)-250(of)-250(individual)-250(proclivities)-250(uncontrolled.)]TJ 11.956 -14.368 Td [(Paul's)-271(natural)-272(tendency)-271(is)-271(unmistakable;)-282(and)-272(we)-271(may)-271(see)-271(evi-)]TJ -11.956 -13.549 Td [(dence)-232(of)-232(divine)-232(guidance)-233(in)-232(the)-232(fact)-232(of)-232(his)-232(having)-232(refused)-232(to)-232(give)]TJ 0 -13.549 Td [(the)-251(rein)-250(to)-251(his)-250(natural)-251(propensities,)-251(and)-250(of)-251(being)-250(prepared)-251(to)-250(turn)]TJ 0 -13.549 Td [(all)-268(his)-269(energies)-268(to)-268(the)-269(repairing)-268(of)-268(those)-269(dykes)-268(against)-268(the)-268(ocean)]TJ 0 -13.55 Td [(which)-389(in)-390(a)-389(moment)-390(of)-389(impatience)-389(he)-390(had)-389(set)-389(his)-390(hand)-389(to)-389(tear)]TJ 0 -13.549 Td [(down.)]TJ 11.956 -14.367 Td [(As)-184(Socrates)-184(was)-183(by)-184(nature)-184(prone)-184(to)-183(become)-184(the)-184(most)-184(vicious)-183(of)]TJ -11.956 -13.55 Td [(men,)-239(so)-237(was)-236(Paul)-236(naturally)-237(disposed)-236(to)-236(become)-237(the)-236(most)-236(danger-)]TJ 0 -13.549 Td [(ous)-258(of)-257(heresiarchs.)-273(But)-257(the)-258(moral)-257(sense)-258(of)-257(Socrates)-258(mastered)-257(his)]TJ 0 -13.549 Td [(passions)-294(and)-295(converted)-294(him)-294(into)-294(a)-295(philosopher;)-316(and)-294(the)-294(guiding)]TJ 0 -13.549 Td [(spirit)-195(of)-195(God)-195(made)-194(of)-195(Paul)-195(the)-195(mystic)-195(an)-195(apostle)-195(of)-194(righteousness.)]TJ 11.956 -14.368 Td [(Christianity,)-239(as)-236(the)-236(religion)-237(of)-236(the)-236(Incarnation,)-239(has)-236(its)-236(external)]TJ -11.956 -13.549 Td [(form)-426(and)-427(its)-426(internal)-426(spirit,)-471(and)-426(it)-426(is)-427(impossible)-426(to)-426(dissociate)]TJ 0 -13.549 Td [(one)-397(from)-397(the)-397(other)-397(without)-397(peril.)-691(Mere)-397(formalism)-397(and)-397(naked)]TJ 0 -13.549 Td [(spirituality)-452(are)-451(alike)-452(and)-452(equally)-451(pernicious.)-855(Formalism,)-502(the)]TJ 0 -13.549 Td [(resolution)-261(of)-261(religion)-261(into)-261(ceremonial)-261(acts)-260(only,)-264(void)-261(of)-261(spirit,)-263(is)]TJ 0 -13.55 Td [(like)-236(the)-236(octopus,)-239(lacing)-236(its)-237(thousand)-236(filaments)-236(about)-236(the)-236(soul)-236(and)]TJ 0 -13.549 Td [(drawing)-320(it)-319(into)-320(the)-320(abyss;)-354(and)-320(mysticism,)-337(pure)-319(spirituality,)-337(like)]TJ 0 -13.549 Td [(the)-264(magnet)-264(mountain)-264(in)-264(Sinbad's)-528(voyage,)-267(draws)-264(the)-264(nails)-264(out)-264(of)]TJ/F16 7.9701 Tf 291.024 0 Td [([xv])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(the)-251(vessel)]TJ/F20 10.9091 Tf 42.731 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(the)-251(rivets)-251(of)-251(moral)-251(law)]TJ/F20 10.9091 Tf 98.811 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(and)-251(the)-251(Christian)-251(character)]TJ -163.36 -13.549 Td [(goes)-250(to)-250(pieces.)]TJ 11.956 -14.368 Td [(The)-238(history)-238(of)-237(the)-238(Church)-238(is)-238(the)-238(history)-237(of)-238(her)-238(leaning)-238(first)-238(t)1(o-)]TJ -11.956 -13.549 Td [(wards)-176(one)-175(side,)-191(then)-176(towards)-175(the)-176(other,)-190(of)-176(advance)-176(amid)-175(perpetual)]TJ 0 -13.549 Td [(recoils)-250(from)-250(either)-250(peril.)]TJ 11.956 -14.368 Td [(2.)-232(The)-196(alarm)-196(caused)-195(in)-196(Jerusalem)-196(amidst)-196(the)-196(elder)-196(apostles)-195(and)]TJ -11.956 -13.549 Td [(the)-237(Nazarene)-237(Church)-237(at)-237(the)-237(immorality)-237(which)-237(disfigured)-236(Pauline)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +72 0 obj << +/Length 4294 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(10)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(Christianity,)-378(was)-353(not)-352(the)-353(only)-352(cause)-353(of)-352(the)-353(mistrust)-352(wherewith)]TJ 0 -13.549 Td [(they)-331(viewed)-332(him)-331(and)-332(his)-331(teaching.)-494(Other)-332(causes)-331(existed)-331(which)]TJ 0 -13.549 Td [(I)-284(have)-285(not)-284(touched)-284(on)-285(in)-284(my)-284(text,)-293(lest)-285(I)-284(should)-284(distract)-284(attention)]TJ 0 -13.549 Td [(from)-275(the)-275(main)-276(points)-275(of)-275(my)-275(argument,)-282(but)-275(they)-275(are)-275(deserving)-275(of)]TJ 0 -13.55 Td [(notice)-250(here.)]TJ 11.956 -14.531 Td [(And)-258(the)-257(first)-258(of)-258(these)-258(was)-257(the)-258(intense)-258(prejudice)-258(which)-257(existed)]TJ -11.956 -13.549 Td [(among)-374(the)-374(Jews)-374(of)-374(Palestine)-374(against)-374(Greek)-374(modes)-374(of)-374(thought,)]TJ 0 -13.549 Td [(manners,)-250(culture,)-250(even)-250(against)-250(the)-250(Greek)-250(language.)]TJ 11.956 -14.531 Td [(The)-268(second)-267(was)-268(the)-268(jealousy)-268(with)-267(which)-268(the)-268(Palestinian)-267(Jews)]TJ -11.956 -13.549 Td [(regarded)-233(the)-234(Alexandrine)-233(Jews,)-236(their)-234(mode)-233(of)-233(interpreting)-233(Scrip-)]TJ 0 -13.55 Td [(ture,)-250(and)-250(their)-250(system)-250(of)-250(theology.)]TJ 11.956 -14.531 Td [(St.)-239(Paul,)-224(an)-218(accomplished)-218(Greek)-217(scholar,)-224(brought)-218(up)-218(at)-217(Tarsus)]TJ -11.956 -13.549 Td [(amidst)-375(Hellenistic)-375(Jews,)-407(adopted)-375(the)-375(theology)-375(and)-375(exegesis)-375(in)]TJ 0 -13.549 Td [(vogue)-437(at)-437(Alexandria,)-484(and)-437(on)-437(both)-437(these)-437(accounts)-436(excited)-437(the)]TJ 0 -13.549 Td [(suspicion)-407(and)-407(dislike)-407(of)-407(the)-407(national)-407(party)-407(at)-407(Jerusalem.)-721(The)]TJ 0 -13.55 Td [(Nazarenes)-362(were)-363(imbued)-362(with)-362(the)-363(prejudices)-362(they)-362(had)-362(acquired)]TJ 0 -13.549 Td [(in)-396(their)-396(childhood,)-433(in)-395(the)-396(midst)-396(of)-396(which)-396(they)-396(had)-396(grown)-396(up,)]TJ 0 -13.549 Td [(and)-339(they)-339(could)-339(not)-339(but)-339(regard)-339(Paul)-339(with)-339(alarm)-339(when)-339(he)-338(turned)]TJ 0 -13.549 Td [(without)-317(disguise)-316(to)-317(the)-316(Greeks,)-333(and)-317(introduced)-316(into)-317(the)-316(Church)]TJ 0 -13.549 Td [(the)-390(theological)-389(system)-390(and)-390(scriptural)-389(interpretations)-390(of)-390(a)-389(Jew-)]TJ 0 -13.55 Td [(ish)-480(community)-480(they)-480(had)-480(always)-480(regarded)-480(as)-480(of)-479(questionable)]TJ 0 -13.549 Td [(orthodoxy.)]TJ/F16 7.9701 Tf -72.755 0 Td [([xvi])]TJ/F16 10.9091 Tf 84.711 -14.531 Td [(First)-313(let)-313(us)-314(consider)-313(the)-313(causes)-313(which)-314(contributed)-313(to)-313(the)-313(cre-)]TJ -11.956 -13.549 Td [(ation)-256(of)-256(the)-256(prejudice)-255(against)-256(the)-256(Hellenizers.)-268(Judaea)-256(had)-255(served)]TJ 0 -13.549 Td [(as)-192(the)-191(battle-field)-192(of)-191(the)-192(Greek)-192(kings)-191(of)-192(Egypt)-191(and)-192(Syria.)-230(Whether)]TJ 0 -13.549 Td [(Judaea)-233(fell)-233(under)-232(the)-233(dominion)-233(of)-233(Syria)-232(or)-233(Egypt)-233(it)-233(mattered)-232(not;)]TJ 0 -13.55 Td [(Ptolemies)-269(and)-269(Seleucides)-270(ali)1(ke)-270(were)-269(intolerable)-269(oppressors.)-307(But)]TJ 0 -13.549 Td [(it)-356(was)-356(especially)-356(the)-357(latter)-356(who)-356(excited)-356(to)-356(its)-356(last)-356(exasperation)]TJ 0 -13.549 Td [(the)-359(fanaticism)-360(of)-359(the)-359(Jews,)-387(and)-359(called)-359(forth)-360(in)-359(their)-359(breasts)-359(an)]TJ 0 -13.549 Td [(ineffaceable)-250(antipathy)-250(towards)-250(everything)-250(that)-250(was)-250(Greek.)]TJ 11.956 -14.531 Td [(The)-249(temple)-249(was)-250(pillaged)-249(by)-249(them,)-250(the)-249(sanctuary)-249(was)-249(violated,)]TJ -11.956 -13.549 Td [(the)-291(high-priesthood)-290(degraded.)-372(Antiochus)-291(Epiphanes)-290(entertained)]TJ 0 -13.55 Td [(the)-414(audacious)-413(design)-414(of)-413(completely)-413(overthrowing)-414(the)-413(religion)]TJ 0 -13.549 Td [(of)-341(the)-341(Jews,)-364(of)-341(forcibly)-341(Hellenizing)-342(them.)-523(For)-341(this)-341(purpose)-341(he)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +76 0 obj << +/Length 5928 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Preface.)-21476(11)]TJ +0 g 0 G + 0 -30.759 Td [(forbade)-275(the)-275(celebration)-275(of)-275(the)-275(Sabbaths)-275(and)-275(feasts,)-281(drenched)-275(the)]TJ 0 -13.549 Td [(sanctuary)-231(with)-231(blood)-230(to)-231(pollute)-231(it,)-234(the)-231(sacrifices)-231(were)-231(not)-230(permit-)]TJ 0 -13.549 Td [(ted,)-313(circumcision)-300(was)-300(made)-300(illegal.)-399(The)-300(sufferings)-300(of)-300(the)-300(Jews,)]TJ 0 -13.549 Td [(driven)-351(into)-352(deserts)-351(and)-351(remote)-352(hiding-places)-351(in)-351(the)-351(mountains,)]TJ 0 -13.55 Td [(are)-250(described)-250(in)-250(the)-250(first)-250(book)-250(of)-250(the)-250(Maccabees.)]TJ 11.956 -13.683 Td [(Yet)-275(there)-274(was)-275(a)-275(party)-274(disposed)-275(to)-275(acquiesce)-274(in)-275(this)-275(attempt)-274(at)]TJ -11.956 -13.549 Td [(changing)-323(the)-322(whole)-323(current)-322(of)-323(their)-322(nation's)-323(life,)-340(ready)-323(to)-322(undo)]TJ 0 -13.549 Td [(the)-227(work)-227(of)-227(Ezra,)-232(break)-227(with)-227(their)-227(past,)-231(and)-227(fling)-227(themselves)-227(into)]TJ 0 -13.55 Td [(the)-392(tide)-392(of)-392(Greek)-393(civilization)-392(and)-392(philosophic)-392(thought.)-676(These)]TJ 0 -13.549 Td [(men)-344(set)-344(up)-343(a)-344(gymnasium)-344(in)-344(Jerusalem,)-367(Graecised)-344(their)-343(names,)]TJ 0 -13.549 Td [(openly)-336(scoffed)-335(at)-336(the)-336(Law,)-357(ignored)-335(the)-336(Sabbath,)-357(and)-335(neglected)]TJ 0 -13.549 Td [(circumcision.)]TJ/F16 7.9701 Tf 59.084 3.959 Td [(1)]TJ/F16 10.9091 Tf 10.464 -3.959 Td [(At)-349(the)-350(head)-349(of)-350(this)-349(party)-349(stood)-350(the)-349(high-priests)]TJ -69.548 -13.549 Td [(Jason)-320(and)-320(Menelaus.)-460(The)-320(author)-640(of)-320(the)-320(first)-320(book)-320(of)-320(the)-319(Mac-)]TJ/F16 7.9701 Tf 291.024 0 Td [([xvii])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(cabees)-386(styles)-385(these)-386(conformists)-386(to)-386(the)-385(state)-386(policy,)]TJ/F20 10.9091 Tf 233.702 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(evil)-386(men,)]TJ -238.546 -13.549 Td [(seducing)-344(many)-345(to)-344(despise)-345(the)-344(Law.)]TJ/F20 10.9091 Tf 157.856 0 Td [(\035)]TJ/F16 10.9091 Tf 8.601 0 Td [(Josephus)-344(designates)-345(them)]TJ -166.457 -13.549 Td [(as)]TJ/F20 10.9091 Tf 11.815 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(wicked)]TJ/F20 10.9091 Tf 31.505 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(and)]TJ/F20 10.9091 Tf 18.48 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(impious.)]TJ/F20 10.9091 Tf 37.887 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(2)]TJ/F16 10.9091 Tf -109.833 -17.642 Td [(The)-213(memory)-214(of)-213(the)-213(miseries)-214(endured)-213(in)-213(the)-214(persecution)-213(of)-213(An-)]TJ -11.956 -13.55 Td [(tiochus)-239(did)-238(not)-239(fade)-238(out)-239(of)-239(the)-238(Jewish)-239(mind,)-241(neither)-238(did)-239(the)-238(party)]TJ 0 -13.549 Td [(disappear)-282(which)-282(was)-282(disposed)-282(to)-282(symbolize)-282(with)-282(Greek)-282(culture,)]TJ 0 -13.549 Td [(and)-262(was)-262(opposed)-263(to)-262(Jewish)-262(prejudice.)-287(Nor)-262(did)-262(the)-262(abhorrence)-262(in)]TJ 0 -13.549 Td [(which)-250(it)-250(was)-250(held)-250(lose)-250(its)-250(intensity.)]TJ 11.956 -13.683 Td [(From)-396(the)-397(date)-396(of)-397(the)-396(Antiochian)-397(persecution,)-433(the)-396(names)-396(of)]TJ/F20 10.9091 Tf -11.956 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Greek)]TJ/F20 10.9091 Tf 26.651 0 Td [(\035)]TJ/F16 10.9091 Tf 6.976 0 Td [(or)]TJ/F20 10.9091 Tf 11.219 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(friend)-195(of)-196(the)-195(Greeks)]TJ/F20 10.9091 Tf 85.76 0 Td [(\035)]TJ/F16 10.9091 Tf 6.975 0 Td [(were)-195(used)-196(as)-195(synonymous)-196(with)]TJ/F20 10.9091 Tf -147.268 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(traitor)]TJ/F20 10.9091 Tf 26.662 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(and)]TJ/F20 10.9091 Tf 18.48 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(apostate.)]TJ/F20 10.9091 Tf 38.477 0 Td [(\035)]TJ/F16 10.9091 Tf -88.921 -13.683 Td [(Seventy)-337(years)-337(before)-338(Christ,)-359(whilst)-337(Hyrcanus)-337(was)-338(besi)1(eging)]TJ -11.955 -13.549 Td [(Aristobulus)-366(in)-366(Jerusalem,)-394(the)-366(besiegers)-366(furnished)-366(the)-365(besieged)]TJ 0 -13.55 Td [(daily)-286(with)-286(lambs)-286(for)-286(the)-286(sacrifice.)-358(An)-286(old)-286(Jew,)-295(belonging)-286(to)-286(the)]TJ 0 -13.549 Td [(anti-national)-237(party,)-239(warned)-236(Hyrcanus)-237(that)-237(as)-236(long)-237(as)-236(the)-237(city)-236(was)]TJ 0 -13.549 Td [(supplied)-361(with)-362(animals)-361(for)-361(the)-362(altar,)-389(so)-361(long)-361(it)-362(would)-361(hold)-361(out.)]TJ 0 -13.549 Td [(On)-384(the)-384(morrow,)-418(in)-385(place)-384(of)-384(a)-384(lamb,)-418(a)-384(pig)-385(was)-384(flung)-384(over)-384(the)]TJ 0 -13.549 Td [(walls.)-409(The)-303(earth)-303(shuddered)-303(at)-303(the)-302(impiety,)-317(and)-303(the)-303(heads)-302(of)-303(the)]TJ 0 -13.55 Td [(synagogue)-239(solemnly)-239(cursed)-240(from)-239(thenceforth)-239(whosoever)-239(of)-239(their)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 87.883 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 52.998 81.071 Td [(1)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(Joseph.)-250(Antiq.)-250(xii.)-250(5;)-250(1)-250(Maccab.)-250(i.)-250(11-15,)-250(43,)-250(52;)-250(2)-250(Maccab.)-250(iv.)-250(9-16.)]TJ/F16 5.9776 Tf -5.729 -7.311 Td [(2)]TJ/F30 8.9664 Tf 5.729 -3.809 Td [(\300\277\275)]TJ/F31 8.9664 Tf 13.727 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\301\277\271)]TJ/F16 8.9664 Tf 11.387 0 Td [(,)]TJ/F31 8.9664 Tf 4.484 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\303\265\262\265)]TJ/F31 8.9664 Tf 16.283 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(.)]TJ/F20 8.9664 Tf 2.242 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(Antiq.)-250(xiii.)-250(4,)-250(xii.)-250(10.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +80 0 obj << +/Length 5286 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(12)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(nation)-264(should)-263(for)-264(the)-264(future)-263(teach)-264(the)-264(Greek)-263(tongue)-264(to)-264(his)-263(sons.)]TJ/F16 7.9701 Tf 276.147 3.959 Td [(3)]TJ/F16 10.9091 Tf -276.147 -17.508 Td [(Whether)-414(this)-413(incident)-414(be)-413(true)-414(or)-413(not,)-454(it)-414(proves)-413(that)-414(a)-413(century)]TJ 0 -13.549 Td [(after)-303(Antiochus)-304(Epiphanes)-303(the)-304(Jews)-303(entertained)-303(a)-304(hatred)-303(of)-303(that)]TJ 0 -13.549 Td [(Greek)-234(culture)-235(which)-234(they)-234(regarded)-235(as)-234(a)-234(source)-235(of)-234(incredulity)-234(and)]TJ 0 -13.55 Td [(impiety.)]TJ 11.956 -14.578 Td [(The)-184(son)-184(of)-183(Duma)-184(asked)-184(his)-184(uncle)-183(Israel)-184(if,)-197(after)-184(having)-367(learned)]TJ/F16 7.9701 Tf -84.711 0 Td [([xviii])]TJ/F16 10.9091 Tf 72.755 -13.55 Td [(the)-227(whole)-228(Law,)-231(he)-228(might)-227(not)-227(study)-227(the)-228(philosophy)-227(of)-227(the)-227(Greeks.)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)-167(\030)]TJ/F16 10.9091 Tf 10.295 0 Td [(The)-335(Book)-335(of)-334(the)-335(Law)-335(shall)-335(not)-334(depart)-335(out)-335(of)-335(thy)-335(mouth;)-377(but)]TJ -10.295 -13.549 Td [(thou)-303(shalt)-304(meditate)-303(therein)-304(day)-303(and)-304(night.)]TJ/F20 10.9091 Tf 184.393 0 Td [(\031)]TJ/F16 10.9091 Tf 6.943 0 Td [(These)-303(are)-304(the)-303(words)]TJ -191.336 -13.549 Td [(of)-248(God)]TJ/F20 10.9091 Tf 30.58 0 Td [(\035)]TJ/F16 10.9091 Tf 7.551 0 Td [(\050Josh.)-249(i.)-250(8\051,)-248(said)-248(the)-249(old)-248(man;)]TJ/F20 10.9091 Tf 128.983 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(find)-248(me)-248(an)-248(hour)-249(which)-248(is)]TJ -171.957 -13.549 Td [(neither)-214(day)-214(nor)-215(night,)-221(and)-214(in)-215(that)-214(study)-214(your)-214(Greek)-214(philosophy.)]TJ/F20 10.9091 Tf 271.303 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.958 Td [(4)]TJ/F16 10.9091 Tf -264.191 -18.537 Td [(Gamaliel,)-355(the)-334(teacher)-334(of)-334(St.)-502(Paul,)-355(was)-334(well)-334(versed)-334(in)-334(Greek)]TJ -11.956 -13.549 Td [(literature;)-266(that)-260(this)-261(caused)-261(uneasiness)-260(in)-261(his)-260(day)-261(is)-261(probable;)-265(and)]TJ 0 -13.55 Td [(indeed)-290(the)-289(Gemara)-290(labours)-290(to)-289(explain)-290(the)-290(fact)-289(of)-290(his)-289(knowledge)]TJ 0 -13.549 Td [(of)-248(Greek,)-248(and)-248(apologizes)-248(for)-248(it.)]TJ/F16 7.9701 Tf 135.917 3.959 Td [(5)]TJ/F16 10.9091 Tf 7.202 -3.959 Td [(Consequently)-248(Saul,)-248(the)-248(disciple)]TJ -143.119 -13.549 Td [(of)-321(Gamaliel,)-338(also)-321(a)-320(Greek)-321(scholar,)-338(would)-321(be)-321(likely)-320(to)-321(incur)-320(the)]TJ 0 -13.549 Td [(same)-213(suspicion,)-220(as)-213(one)-213(leaning)-212(away)-213(from)-213(strict)-213(Judaism)-212(towards)]TJ 0 -13.549 Td [(Gentile)-250(culture.)]TJ 11.956 -14.579 Td [(The)-268(Jews)-268(of)-267(Palestine)-268(viewed)-268(the)-268(Alexandrine)-268(Jews)-268(with)-267(dis-)]TJ -11.956 -13.549 Td [(like,)-446(and)-407(mistrusted)-407(the)-406(translation)-407(into)-407(Greek)-407(of)-407(their)-406(sacred)]TJ 0 -13.549 Td [(books.)-519(They)-340(said)-339(it)-340(was)-340(a)-339(day)-340(of)-340(sin)-339(and)-340(blasphemy)-340(when)-339(the)]TJ 0 -13.55 Td [(version)-236(of)-237(the)-236(Septuagint)-237(was)-236(made,)-239(equal)-236(only)-237(in)-236(wickedness)-236(to)]TJ 0 -13.549 Td [(that)-250(on)-250(which)-250(their)-250(fathers)-250(had)-250(made)-250(the)-250(golden)-250(calf.)]TJ/F16 7.9701 Tf 229.647 3.959 Td [(6)]TJ/F16 10.9091 Tf -217.691 -18.538 Td [(The)-348(loudly-proclaimed)-348(intention)-347(of)-348(Paul)-348(to)-348(turn)-348(to)-348(the)-347(Gen-)]TJ -11.956 -13.549 Td [(tiles,)-284(his)-276(attitude)-277(of)-277(hostility)-277(towards)-277(the)-276(Law,)-284(the)-277(abrogation)-276(of)]TJ 0 -13.549 Td [(the)-290(Sabbath)-290(and)-289(substitution)-290(for)-290(it)-290(of)-289(the)-290(Lord's-day,)-300(his)-289(denun-)]TJ 0 -13.549 Td [(ciation)-238(of)-238(circumcision,)-240(his)-238(abandonment)-238(of)-238(his)-238(Jewish)-238(name)-238(for)]TJ 0 -13.549 Td [(a)-234(Gentile)-234(one,)-237(led)-234(to)-234(his)-234(being)-234(identified)-234(by)-234(the)-234(Jews)-234(of)-233(Palestine)]TJ 0 -13.55 Td [(with)-251(the)-251(abhorred)-251(Hellenistic)-251(party;)-251(and)-251(the)-251(Nazarene)-250(Christians)]TJ 0 -13.549 Td [(shared)-250(to)-250(the)-250(full)-250(in)-250(the)-250(national)-250(prejudices.)]TJ/F16 7.9701 Tf -72.756 0 Td [([xix])]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 110.206 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 99.77 103.394 Td [(3)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(Baba-Kama,)-250(fol.)-250(82;)-250(Menachoth,)-250(fol.)-250(64;)-250(Sota,)-250(fol.)-250(49;)-250(San-Baba,)-250(fol.)-250(90.)]TJ/F16 5.9776 Tf -5.729 -7.311 Td [(4)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(Menachoth,)-250(fol.)-250(99.)]TJ/F16 5.9776 Tf -5.729 -7.394 Td [(5)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(Baba-Kama,)-250(fol.)-250(63.)]TJ/F16 5.9776 Tf -5.729 -7.311 Td [(6)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(Mass.)-250(Sopherim,)-250(c.)-250(i.)-250(in)-250(Othonis)-250(Lexicon)-250(Rabbin.)-250(p.)-250(329.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +85 0 obj << +/Length 4555 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(Preface.)-21476(13)]TJ +0 g 0 G + 11.956 -30.759 Td [(The)-283(Jews,)-292(at)-283(the)-283(time)-284(of)-283(the)-283(first)-283(spread)-284(of)-283(Christianity,)-291(were)]TJ -11.956 -13.549 Td [(dispersed)-304(over)-303(the)-304(whole)-304(world;)-330(and)-304(in)-303(Greece)-304(and)-304(Asia)-303(Minor)]TJ 0 -13.549 Td [(occupied)-280(a)-280(quarter,)-287(and)-280(exercised)-280(influence,)-287(in)-280(every)-280(town.)-339(The)]TJ 0 -13.549 Td [(Seleucides)-427(had)-426(given)-427(the)-426(right)-426(of)-427(citizenship)-426(to)-427(these)-426(Asiatic)]TJ 0 -13.55 Td [(Jews,)-398(and)-368(had)-369(extended)-368(to)-369(them)-368(some)-368(sort)-369(of)-368(protection.)-605(The)]TJ 0 -13.549 Td [(close)-212(association)-212(of)-212(these)-211(Jews)-212(with)-212(Greeks)-212(necessarily)-212(led)-212(to)-211(the)]TJ 0 -13.549 Td [(adoption)-232(of)-233(some)-232(of)-233(their)-232(ideas.)-244(Since)-233(Ezra,)-236(the)-232(dominant)-232(princi-)]TJ 0 -13.549 Td [(ple)-243(of)-243(the)-243(Palestinian)-243(and)-243(Babylonish)-243(rabbis)-243(had)-243(been)-243(to)-243(create)-243(a)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(hedge)-261(of)-261(the)-260(Law,)]TJ/F20 10.9091 Tf 79.116 0 Td [(\035)]TJ/F16 10.9091 Tf 7.688 0 Td [(to)-261(constitute)-261(of)-260(the)-261(legal)-261(prescriptions)-261(a)-260(net)]TJ -91.648 -13.55 Td [(lacing)-240(those)-241(over)-240(whom)-240(it)-241(was)-240(cast)-240(with)-241(minute)-240(yet)-240(tough)-240(fibres,)]TJ 0 -13.549 Td [(stifling)-250(spontaneity.)-252(Whilst)-250(rabbinism)-250(was)-251(narrowing)-250(the)-250(Jewish)]TJ 0 -13.549 Td [(horizon,)-283(Greek)-276(philosophy)-276(was)-276(widening)-275(man's)-276(range)-276(of)-276(vision.)]TJ 0 -13.549 Td [(The)-327(tendencies)-328(of)-327(Jewish)-327(theology)-328(and)-327(Greek)-327(philosophy)-327(were)]TJ 0 -13.549 Td [(radically)-281(opposed.)-344(The)-281(Alexandrine)-281(Jews)-282(never)-281(submitted)-281(to)-281(be)]TJ 0 -13.55 Td [(involved)-352(in)-351(the)-352(meshes)-351(of)-352(rabbinism.)-554(They)-351(produced)-352(a)-351(school)]TJ 0 -13.549 Td [(of)-266(thinkers,)-269(of)-265(whom)-266(Aristobulus)-265(was)-266(the)-265(first)-266(known)-265(exponent,)]TJ 0 -13.549 Td [(and)-225(Philo)-225(the)-225(last)-225(expression,)-230(which)-225(sought)-225(to)-225(combine)-225(Mosaism)]TJ 0 -13.549 Td [(with)-269(Platonism,)-275(to)-269(explain)-269(the)-270(Pentateuch)-269(as)-269(the)-270(foundation)-269(of)-269(a)]TJ 0 -13.549 Td [(philosophic)-180(system)-179(closely)-180(related)-179(to)-179(the)-180(highest)-179(and)-180(best)-179(theories)]TJ 0 -13.55 Td [(of)-250(the)-250(Greeks.)]TJ 11.956 -15.185 Td [(In)-210(the)-211(Holy)-211(Land,)-218(routine,)-218(the)-211(uniform)-210(repetition)-211(of)-210(prescribed)]TJ -11.956 -13.549 Td [(forms,)-251(the)-251(absence)-250(of)-251(all)-251(alien)-250(currents)-251(of)-251(thought,)-251(tended)-250(insen-)]TJ 0 -13.55 Td [(sibly)-242(to)-241(transform)-242(religion)-242(into)-241(formalism,)-244(and)-241(to)-242(identify)-242(it)-241(with)]TJ 0 -13.549 Td [(the)-250(ceremonies)-250(which)-250(are)-250(its)-250(exterior)-250(manifestation.)]TJ 11.956 -15.186 Td [(In)-263(Egypt,)-267(on)-264(the)-263(other)-264(hand,)-267(the)-263(Alexandrine)-264(Jews,)-266(ambitious)]TJ -11.956 -13.549 Td [(to)-303(give)-302(to)-303(the)-303(Greeks)-302(an)-303(exalted)-303(idea)-303(of)-302(their)-303(religion,)-316(strove)-302(to)]TJ 0 -13.549 Td [(bring)-190(into)-191(prominence)-190(its)-190(great)-190(doctrines)-191(of)-190(the)-381(Unity)-190(of)-190(the)-190(God-)]TJ/F16 7.9701 Tf 291.024 0 Td [([xx])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(head,)-387(of)-359(Creation,)-386(and)-359(Providence.)-578(All)-359(secondary)-359(points)-359(were)]TJ 0 -13.549 Td [(allegorized)-399(or)-399(slurred)-399(over.)-697(As)-399(Palestinian)-399(rabbinism)-398(became)]TJ 0 -13.55 Td [(essentially)-262(ceremonial,)-265(Alexandrine)-262(Judaism)-262(became)-261(essentially)]TJ 0 -13.549 Td [(spiritual.)-522(The)-341(streams)-341(of)-340(life)-341(and)-341(thought)-340(in)-341(these)-341(members)-340(of)]TJ 0 -13.549 Td [(the)-250(same)-250(race)-250(were)-250(diametrically)-250(opposed.)]TJ 11.956 -15.186 Td [(The)-417(Jews)-418(settled)-417(in)-417(Asia)-417(Minor,)-459(subjected)-418(to)-417(the)-417(same)-417(in-)]TJ -11.956 -13.549 Td [(fluences,)-382(actuated)-356(by)-356(the)-356(same)-356(motives,)-383(as)-356(the)-356(Egyptian)-355(Jews,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +89 0 obj << +/Length 4944 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(14)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(looked)-396(to)-396(Alexandria)-396(rather)-395(than)-396(to)-396(Jerusalem)-396(or)-396(Babylon)-395(for)]TJ 0 -13.549 Td [(guidance,)-373(and)-349(were)-348(consequently)-349(involved)-348(in)-349(the)-348(same)-348(jealous)]TJ 0 -13.549 Td [(dislike)-250(which)-250(fell)-250(on)-250(the)-250(Jews)-250(of)-250(Egypt.)]TJ/F16 7.9701 Tf 172.713 3.959 Td [(7)]TJ/F16 10.9091 Tf -160.757 -17.86 Td [(There)-266(can)-266(be)-267(no)-266(doubt)-266(that)-267(St.)-298(Paul)-267(was)-266(acquainted)-266(with,)-270(and)]TJ -11.956 -13.549 Td [(influenced)-260(by,)-262(the)-259(views)-260(of)-260(the)-259(Alexandrine)-260(school.)-279(That)-260(he)-259(had)]TJ 0 -13.549 Td [(read)-239(some)-238(of)-239(Philo's)-238(works)-239(is)-238(more)-239(than)-238(probable.)-246(How)-239(much)-238(he)]TJ 0 -13.549 Td [(drew)-297(from)-297(the)-297(writings)-297(of)-297(Aristobulus)-297(the)-297(Peripatetic)-297(cannot)-296(be)]TJ 0 -13.55 Td [(told,)-316(as)-303(none)-303(of)-302(the)-303(books)-303(of)-303(that)-302(learned)-303(but)-303(eclectic)-303(Jew)-302(have)]TJ 0 -13.549 Td [(been)-250(preserved.)]TJ/F16 7.9701 Tf 68.455 3.959 Td [(8)]TJ/F16 10.9091 Tf -56.499 -17.86 Td [(In)-224(more)-224(than)-225(one)-224(point)-224(Paul)-224(departs)-225(from)-224(the)-224(traditional)-224(meth-)]TJ -11.956 -13.549 Td [(ods)-245(of)-245(the)-245(Palestinian)-244(rabbis,)-246(to)-245(adopt)-245(those)-245(of)-245(the)-244(Alexandrines.)]TJ 0 -13.549 Td [(The)-235(Jews)-235(of)-236(Palestine)-235(did)-235(not)-235(admit)-235(the)-235(allegorical)-235(interpretation)]TJ 0 -13.549 Td [(of)-417(Scripture.)-751(Paul,)-459(on)-417(two)-417(occasions,)-459(follows)-417(the)-417(Hellenistic)]TJ 0 -13.549 Td [(mode)-429(of)-429(allegorizing)-429(the)-429(sacred)-429(text.)-787(On)-429(one)-429(of)-429(these)-428(occa-)]TJ 0 -13.55 Td [(sions)-432(he)-432(uses)-431(an)-432(allegory)-432(of)-432(Philo,)-477(while)-432(slightly)-432(varying)-431(its)]TJ 0 -13.549 Td [(application.)]TJ/F16 7.9701 Tf 51.208 3.959 Td [(9)]TJ -123.963 -3.959 Td [([xxi])]TJ/F16 10.9091 Tf 84.711 -13.9 Td [(The)-305(Palestinian)-305(Jews)-305(knew)-305(of)-305(no)-305(seven)-305(orders)-305(of)-305(angels;)-332(the)]TJ -11.956 -13.55 Td [(classification)-383(of)-383(the)-383(celestial)-383(hierarchy)-383(was)-383(adopted)-383(by)-383(Paul)]TJ/F16 7.9701 Tf 272.162 3.959 Td [(10)]TJ/F16 10.9091 Tf -272.162 -17.508 Td [(from)-478(Philo)-477(and)-478(his)-477(school.)-932(The)-478(identification)-477(of)-478(idols)-477(with)]TJ 0 -13.549 Td [(demons)]TJ/F16 7.9701 Tf 33.939 3.959 Td [(11)]TJ/F16 10.9091 Tf 11.195 -3.959 Td [(was)-250(also)-250(distinctively)-250(Alexandrine.)]TJ -33.178 -13.901 Td [(But)-439(what)-440(is)-439(far)-439(more)-440(remarkable)-439(is)-440(to)-439(find)-439(in)-440(Philo,)-486(born)]TJ -11.956 -13.549 Td 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Td [(\301)-311(\300\261\301\261\264)]TJ/F31 8.9664 Tf 29.783 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\276\311\275)]TJ/F31 8.9664 Tf 17.535 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\301\263\311\275)-311(\300\277\271\267\304)]TJ/F31 8.9664 Tf 42.614 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(,)]TJ/F30 8.9664 Tf 5.027 0 Td [(\264\271\264)]TJ/F31 8.9664 Tf 11.226 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\303\272\261\273\277\302)]TJ/F31 8.9664 Tf 29.209 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\275\270\301)]TJ/F31 8.9664 Tf 13.306 0 Td [(})]TJ/F30 8.9664 Tf 6.276 0 Td [(\300\311\275)-311(\304)]TJ/F31 8.9664 Tf 22.18 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)]TJ/F31 8.9664 Tf -276.084 -10.958 Td [(!)]TJ/F30 8.9664 Tf 4.788 0 Td [(\264\277\275)]TJ/F31 8.9664 Tf 13.306 0 Td [(\307)]TJ/F30 8.9664 Tf 8.486 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(\275)-412(\000)]TJ/F30 8.9664 Tf 10.083 0 Td [(\273\267\270)]TJ/F31 8.9664 Tf 13.996 0 Td [(\306)]TJ/F30 8.9664 Tf 8.486 0 Td [(\264\265\307\277\274)]TJ/F31 8.9664 Tf 21.716 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\311\275)]TJ/F16 8.9664 Tf 15.368 0 Td [(;)]TJ/F30 8.9664 Tf 6.921 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf 6.335 0 Td [(\300\277\273\273\277)]TJ/F31 8.9664 Tf 23.115 0 Td [(z)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)-412(\274)]TJ/F31 8.9664 Tf 12.189 0 Td [(r)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)]TJ/F31 8.9664 Tf 8.245 0 Td [(8)]TJ/F30 8.9664 Tf 4.429 0 Td [(\277\305\264\261)]TJ/F31 8.9664 Tf 18.014 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\277\305\302)]TJ/F16 8.9664 Tf 12.669 0 Td [(,)]TJ/F30 8.9664 Tf 5.941 0 Td [(\300\277\273\273\277)]TJ/F31 8.9664 Tf 23.115 0 Td [(z)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)-412(\264)]TJ/F31 8.9664 Tf 11.651 0 Td [(r)]TJ/F30 8.9664 Tf 7.465 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf -277.994 -10.959 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [(\346)-382(\031)]TJ/F30 8.9664 Tf 14.099 0 Td [(\273\273\267\275\271\272\277)]TJ/F31 8.9664 Tf 30.476 0 Td [(\346)-382(\020)]TJ/F30 8.9664 Tf 11.741 0 Td [(\300\267\263)]TJ/F31 8.9664 Tf 13.763 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\263\265\304\277)]TJ/F16 8.9664 Tf 16.345 0 Td [(.)]TJ/F31 8.9664 Tf 8.045 0 Td [(I)]TJ/F30 8.9664 Tf 10.259 0 Td [(\247\301\271\303\304)]TJ/F31 8.9664 Tf 20.578 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\302)-382(\277)]TJ/F31 8.9664 Tf 11.551 0 Td [(V)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\277\302)]TJ/F31 8.9664 Tf 15.407 0 Td [(&)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(.)]TJ/F30 8.9664 Tf 8.044 0 Td [(\232\261)]TJ/F31 8.9664 Tf 9.89 0 Td [(v)]TJ/F30 8.9664 Tf 6.065 0 Td [(\261)]TJ/F31 8.9664 Tf 4.707 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\275)]TJ/F31 8.9664 Tf 7.974 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\264\265)]TJ/F31 8.9664 Tf 12.607 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\276\265\271)-382(\304)]TJ/F31 8.9664 Tf 17.614 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)]TJ -276.084 -10.959 Td [(\300\301)]TJ/F31 8.9664 Tf 9.002 0 Td [(})]TJ/F30 8.9664 Tf 6.277 0 Td [(\304\311\275)]TJ/F31 8.9664 Tf 17.177 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\275\264\301)]TJ/F31 8.9664 Tf 13.126 0 Td [(\366)]TJ/F30 8.9664 Tf 6.277 0 Td [(\275)-279(\300\261\301)]TJ/F31 8.9664 Tf 20.755 0 Td [(\275)-279(!)]TJ/F30 8.9664 Tf 8.964 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275)-279(\303\304\261\305\301)]TJ/F31 8.9664 Tf 28.726 0 Td [(\367)-279(\020)]TJ/F30 8.9664 Tf 12.542 0 Td [(\300\271\304\265\304\271\274\267\272)]TJ/F31 8.9664 Tf 35.659 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\304\277\302)-279(\240\271\273)]TJ/F31 8.9664 Tf 27.489 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\304\277\305)]TJ/F16 8.9664 Tf 12.867 0 Td [(,)]TJ/F30 8.9664 Tf 4.741 0 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\272)]TJ/F31 8.9664 Tf 7.073 0 Td [(\020)]TJ/F30 8.9664 Tf 3.765 0 Td [(\300\261)]TJ/F31 8.9664 Tf 9.424 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\303\261\275\304\277)]TJ -258.77 -10.959 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(5)]TJ/F30 8.9664 Tf 6.063 0 Td [(\263\265)-382(\300\301)]TJ/F31 8.9664 Tf 20.453 0 Td [(\366)]TJ/F30 8.9664 Tf 6.277 0 Td [(\304\277\275)-382(\261)]TJ/F31 8.9664 Tf 21 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\275)]TJ/F31 8.9664 Tf 7.972 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\263\261\300)]TJ/F31 8.9664 Tf 13.682 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\303\261\275\304\265\302)]TJ/F16 8.9664 Tf 24.819 0 Td [(;)]TJ/F31 8.9664 Tf 5.919 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\306)]TJ/F31 8.9664 Tf 5.721 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275\267)-382(\263\261\301)-382(\261)]TJ/F31 8.9664 Tf 34.145 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-382(\304\301)]TJ/F31 8.9664 Tf 15.225 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\304\267\275)]TJ/F31 8.9664 Tf 16.616 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\307\311\275)]TJ/F31 8.9664 Tf 18.606 0 Td [(!)]TJ/F30 8.9664 Tf 4.788 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\301\261\275)]TJ -267.091 -10.959 Td [(\300)]TJ/F31 8.9664 Tf 4.717 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\273\271\275)-365(\266)]TJ/F31 8.9664 Tf 18.763 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(,)]TJ/F30 8.9664 Tf 5.768 0 Td [(\304)]TJ/F31 8.9664 Tf 3.855 0 Td [(\366)]TJ/F30 8.9664 Tf 6.277 0 Td [(\275)-365(\270\265)]TJ/F31 8.9664 Tf 16.055 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\311\275)-365(\300\301\277\306\267\304)]TJ/F31 8.9664 Tf 41.923 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)-365(\304\261)]TJ/F31 8.9664 Tf 16.378 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304)]TJ/F31 8.9664 Tf 3.855 0 Td [(q)]TJ/F30 8.9664 Tf 7.977 0 Td [(\304\265)-365(\272\261)]TJ/F31 8.9664 Tf 20.17 0 Td [(v)-365(\004)]TJ/F30 8.9664 Tf 10.613 0 Td [(\273\273\261)-365(\274\305\301)]TJ/F31 8.9664 Tf 31.109 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261)-365(\270\261\305\274)]TJ/F31 8.9664 Tf 26.537 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\303\271\261)-365(\300\265\301)]TJ/F31 8.9664 Tf 27.667 0 Td [(v)]TJ/F30 8.9664 Tf -277.994 -10.959 Td [(\261)]TJ/F31 8.9664 Tf 4.708 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.32 0 Td [(\346)]TJ/F30 8.9664 Tf 6.994 0 Td [(\265)]TJ/F31 8.9664 Tf 3.766 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\301\267\272)]TJ/F31 8.9664 Tf 13.647 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\304\311\275)]TJ/F16 8.9664 Tf 14.678 0 Td [(;)]TJ/F30 8.9664 Tf 5.043 0 Td [(\265)]TJ/F31 8.9664 Tf 3.766 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)]TJ/F31 8.9664 Tf 6.105 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\304\271)-273(\275)]TJ/F31 8.9664 Tf 13.485 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\275)-273(\304)]TJ/F31 8.9664 Tf 10.849 0 Td [(\366)]TJ/F30 8.9664 Tf 6.277 0 Td [(\275)-273(\307\301\271\303\304\271\261\275)]TJ/F31 8.9664 Tf 38.304 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)]TJ/F31 8.9664 Tf 6.993 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\300)]TJ/F31 8.9664 Tf 4.716 0 Td [(x)]TJ/F30 8.9664 Tf 6.913 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\264\265)]TJ/F31 8.9664 Tf 10.508 0 Td [(`)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275\277\274\261\303\274)]TJ/F31 8.9664 Tf 27.67 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\311\275)-273(\277)]TJ/F31 8.9664 Tf 22.281 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\272)]TJ/F31 8.9664 Tf -276.057 -10.959 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\300)]TJ/F31 8.9664 Tf 4.716 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\273)]TJ/F31 8.9664 Tf 4.735 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\300\265)-250(\304)]TJ/F31 8.9664 Tf 14.579 0 Td [(x)]TJ/F30 8.9664 Tf 6.707 0 Td [(\306)]TJ/F31 8.9664 Tf 5.72 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\273\277\275)]TJ/F16 8.9664 Tf 13.746 0 Td [(.)]TJ/F20 8.9664 Tf 2.241 0 Td [(\024)]TJ/F16 8.9664 Tf 8.967 0 Td [(Lib.)-250(xviii.)-250(c.)-250(iii.)-250(3.)]TJ/F16 5.9776 Tf -72.887 -7.31 Td [(18)]TJ/F16 8.9664 Tf 8.717 -3.809 Td [(Hist.)-250(Eccl.)-250(lib.)-250(i.)-250(c.)-250(11;)-250(Demonst.)-250(Evang.)-250(lib.)-250(iii.)]TJ/F16 5.9776 Tf -8.717 -7.311 Td [(19)]TJ/F16 8.9664 Tf 8.717 -3.809 Td [(He)-269(indeed)-269(distinctly)-270(affirms)-269(that)-269(Josephus)-269(did)-269(not)-269(believe)-270(in)-269(Christ,)-274(Contr.)]TJ -11.955 -10.959 Td [(Cels.)-250(i.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +146 0 obj << +/Length 5742 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(I.)-250(The)-250(Silence)-250(Of)-250(Josephus.)-13726(25)]TJ +0 g 0 G + 0 -30.759 Td [(conducted)-235(a)-236(stream)-235(into)-235(the)-236(city)-235(from)-235(a)-236(spring)-235(200)-235(stadia)-235(distant,)]TJ 0 -13.549 Td [(and)-294(ordered)-293(that)-294(the)-294(cost)-293(should)-294(be)-294(defrayed)-293(out)-294(of)-294(the)-293(treasury)]TJ 0 -13.549 Td [(of)-317(the)-316(Temple.)-450(This)-316(occasioned)-317(a)-317(riot.)-449(Pilate)-317(disguised)-316(Roman)]TJ 0 -13.549 Td [(soldiers)-298(as)-298(Jews,)-310(with)-299(swords)-298(under)-298(their)-298(cloaks,)-310(and)-298(sent)-298(them)]TJ 0 -13.55 Td [(among)-250(the)-250(rabble,)-250(with)-250(orders)-250(to)-250(arrest)-250(the)-250(ringleaders.)]TJ 11.956 -15.544 Td [(This)-423(was)-424(done.)-770(The)-424(Jews)-423(finding)-424(themselves)-423(set)-424(upon)-423(by)]TJ -11.956 -13.55 Td [(other)-209(Jews,)-217(fell)-209(into)-209(confusion;)-222(one)-209(Jew)-209(attacked)-209(another,)-217(and)-208(the)]TJ 0 -13.549 Td [(whole)-324(company)-324(of)-324(rioters)-323(melted)-324(away.)]TJ/F20 10.9091 Tf 181.864 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(And)-324(in)-324(this)-324(manner,)]TJ/F20 10.9091 Tf 89.079 0 Td [(\035)]TJ/F16 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[(it)-250(is)-251(likely)-250(to)-251(have)-250(taken)-251(place)-250(during)-251(the)-250(time)-251(when)-250(Ananus)-250(had)]TJ 0 -13.549 Td [(the)-250(power)-250(in)-250(his)-250(hands.)]TJ 11.956 -14.097 Td [(For)-366(fifty)-366(years)-366(the)-366(pontificate)-366(had)-366(been)-366(in)-366(the)-366(same)-366(family,)]TJ -11.956 -13.549 Td [(with)-212(scarcely)-213(an)-212(interruption,)-220(and)-212(Ananus,)-220(or)-213(Hanan,)-220(was)-212(the)-212(son)]TJ 0 -13.549 Td [(of)-362(Annas,)-390(who)-362(had)-361(condemned)-362(Christ.)-586(They)-362(were)-361(Sadducees,)]TJ 0 -13.549 Td [(and)-416(as)-416(such)-416(were)-416(persecuting.)-748(St.)-749(Paul,)-457(by)-416(appealing)-416(to)-416(his)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 98.681 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 91.869 Td [(22)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Contr.)-662(Cels.)-662(i.)-661(47;)-456(and)-388(again,)-421(ii.)-662(13:)]TJ/F20 8.9664 Tf 150.12 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(This)-387(\050destruction\051,)-422(as)-387(Josephus)]TJ -166.057 -10.959 Td [(writes,)]TJ/F20 8.9664 Tf 26.689 0 Td [(\030)]TJ/F16 8.9664 Tf 2.986 0 Td [(happened)-276(upon)-276(account)-276(of)-276(James)-276(the)-276(Just,)-283(the)-276(brother)-276(of)-276(Jesus,)-282(called)]TJ -29.675 -10.959 Td [(the)-250(Christ;)]TJ/F20 8.9664 Tf 37.614 0 Td [(\031)]TJ/F16 8.9664 Tf 5.228 0 Td [(but)-250(in)-250(truth)-250(on)-250(account)-250(of)-250(Christ)-250(Jesus,)-250(the)-250(Son)-250(of)-250(God.)]TJ/F20 8.9664 Tf 197.502 0 Td [(\035)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +169 0 obj << +/Length 4130 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(30)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(Pharisee)-341(principles,)-363(enlisted)-341(the)-340(members)-341(of)-341(that)-340(faction)-341(in)-340(his)]TJ 0 -13.549 Td [(favour)-250(when)-250(brought)-250(before)-250(Ananias.)]TJ/F16 7.9701 Tf 163.287 3.959 Td [(23)]TJ/F16 10.9091 Tf -151.331 -17.508 Td [(The)-196(apostles)-195(based)-196(their)-196(teaching)-196(on)-195(the)-196(Resurrection,)-207(the)-195(very)]TJ -11.956 -13.549 Td [(doctrine)-265(most)-266(repugnant)-265(to)-265(the)-266(Sadducees;)-273(and)-265(their)-265(accounts)-265(of)]TJ 0 -13.55 Td [(visions)-279(of)-278(angels)-279(repeated)-278(among)-278(the)-279(people)-278(must)-279(have)-278(irritated)]TJ 0 -13.549 Td [(the)-242(dominant)-241(faction)-242(who)-242(denied)-241(the)-242(existence)-242(of)-242(these)-241(spirits.)-247(It)]TJ 0 -13.549 Td [(can)-248(hardly)-248(be)-248(matter)-249(of)-248(surprise)-248(that)-248(the)-248(murder)-248(of)-248(James)-248(should)]TJ 0 -13.549 Td [(have)-218(taken)-218(place)-219(when)-218(Ananus)-218(was)-218(supreme)-219(in)-218(Jerusalem.)-239(If)-218(that)]TJ 0 -13.549 Td [(were)-248(the)-247(case,)-248(Josephus)-248(no)-248(doubt)-247(mentioned)-248(James,)-248(and)-247(perhaps)]TJ 0 -13.55 Td [(added)-305(the)-305(words,)]TJ/F20 10.9091 Tf 78.899 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)-305(brother)-305(of)-305(him)-305(who)-304(is)-305(called)-305(Christ;)]TJ/F20 10.9091 Tf 179.631 0 Td [(\035)]TJ/F16 10.9091 Tf 8.17 0 Td [(or)]TJ -271.543 -13.549 Td [(these)-284(words)-283(may)-284(have)-284(been)-283(inserted)-284(by)-284(a)-283(transcriber)-284(in)-284(place)-283(of)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(of)-250(Sechania,)]TJ/F20 10.9091 Tf 53.924 0 Td [(\035)]TJ/F16 10.9091 Tf 7.57 0 Td [(or)-250(Bar-Joseph.)]TJ -54.382 -13.549 Td [(This)-232(is)-233(all)-232(that)-232(Josephus)-233(says,)-236(or)-232(is)-232(thought)-233(to)-232(have)-233(said,)-235(about)]TJ -11.956 -13.549 Td [(Jesus)-250(and)-250(the)-250(early)-250(Christians.)]TJ 11.956 -13.55 Td [(At)-266(the)-265(same)-266(time)-265(as)-266(Josephus,)-269(there)-266(lived)-265(another)-266(Jewish)-265(his-)]TJ -11.956 -13.549 Td [(torian,)-255(Justus)-253(of)-254(Tiberias,)-254(whom)-254(Josephus)-253(mentions,)-255(and)-253(blames)]TJ 0 -13.549 Td [(for)-394(not)-395(having)-394(published)-395(his)-394(History)-394(of)-395(the)-394(Wars)-395(of)-394(the)-394(Jews)]TJ 0 -13.549 Td [(during)-428(the)-427(life)-428(of)-428(Vespasian)-428(and)-427(Titus.)-784(St.)-783(Jerome)-427(includes)]TJ 0 -13.549 Td [(Justus)-251(in)-250(his)-251(Catalogue)-250(of)-251(Ecclesiastical)-251(Writers,)-250(and)-251(Stephen)-250(of)]TJ 0 -13.55 Td [(Byzantium)-250(mentions)-250(him.)]TJ 11.956 -13.549 Td [(His)-237(book,)-240(or)-237(books,)-240(have)-237(unfortunately)-237(been)-237(lost,)-240(but)-474(Photius)]TJ/F16 7.9701 Tf -84.711 0 Td [([011])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(had)-195(read)-194(his)-195(History,)-205(and)-195(was)-194(surprised)-195(to)-194(find)-195(that)-194(he,)-206(also,)-205(made)]TJ 0 -13.549 Td [(no)-229(mention)-229(of)-229(Christ.)]TJ/F20 10.9091 Tf 95.307 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(This)-229(Jewish)-229(historian,)]TJ/F20 10.9091 Tf 94.999 0 Td [(\035)]TJ/F16 10.9091 Tf 7.343 0 Td [(says)-229(he,)]TJ/F20 10.9091 Tf 36.856 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(does)-229(not)]TJ -244.192 -13.549 Td [(make)-253(the)-254(smallest)-253(mention)-253(of)-254(the)-253(appearance)-254(of)-253(Christ,)-254(and)-253(says)]TJ 0 -13.549 Td [(nothing)-250(whatever)-250(of)-250(his)-250(deeds)-250(and)-250(miracles.)]TJ/F20 10.9091 Tf 191.782 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.958 Td [(24)]TJ -269.38 -28.155 Td [([012])]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 87.883 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 81.071 Td [(23)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Acts)-250(xxiii.)]TJ/F16 5.9776 Tf -8.718 -7.311 Td [(24)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Bibliothec.)-250(cod.)-250(33.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +178 0 obj << +/Length 4089 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 15.7808 Tf 46.771 518.175 Td [(II.)-250(The)-250(Cause)-250(Of)-250(The)-250(Silence)-250(Of)-250(Josephus.)]TJ/F16 10.9091 Tf 0 -36.199 Td [(It)-367(is)-367(necessary)-366(to)-367(inquire,)-396(Why)-367(this)-367(silence)-367(of)-366(Philo,)-396(Josephus)]TJ 0 -13.55 Td [(and)-250(Justus?)-250(at)-250(first)-250(so)-250(inexplicable.)]TJ 11.956 -14.937 Td [(It)-192(can)-192(only)-192(be)-192(answered)-192(by)-192(laying)-192(before)-192(the)-192(reader)-192(a)-192(picture)-192(of)]TJ -11.956 -13.549 Td [(the)-281(Christian)-281(Church)-280(in)-281(the)-281(first)-281(century.)-342(A)-281(critical)-280(examination)]TJ 0 -13.55 Td [(of)-268(the)-269(writings)-268(of)-269(the)-268(first)-268(age)-269(of)-268(the)-269(Church)-268(reveals)-268(unexpected)]TJ 0 -13.549 Td [(disclosures.)]TJ 11.956 -14.937 Td [(1.)-472(It)-325(shows)-324(us)-324(that)-324(the)-324(Church)-324(at)-325(Jerusalem,)-342(and)-325(t)1(hroughout)]TJ -11.956 -13.549 Td [(Palestine)-175(and)-176(Asia)-175(Minor,)-191(composed)-175(of)-176(converted)-175(Jews,)-191(was)-175(to)-175(an)]TJ/F32 10.9091 Tf 0 -13.55 Td [(external)]TJ/F16 10.9091 Tf 38.488 0 Td [(observer)-250(indistinguishable)-250(from)-250(a)-250(modified)-250(Essenism.)]TJ -26.532 -14.937 Td [(2.)-256(And)-253(that)-252(the)-252(difference)-252(between)-252(the)-252(Gentile)-252(Church)-252(found-)]TJ -11.956 -13.549 Td [(ed)-334(by)-334(St.)-503(Paul,)-355(and)-335(the)-334(Nazarene)-334(Church)-334(under)-335(St.)-502(James)-334(and)]TJ 0 -13.549 Td [(St.)-456(Peter,)-336(was)-319(greater)-318(than)-319(that)-319(which)-318(separated)-319(the)-319(latter)-318(from)]TJ 0 -13.55 Td [(Judaism)]TJ/F32 10.9091 Tf 39.413 0 Td [(externally)]TJ/F16 10.9091 Tf 43.625 0 Td [(,)-356(so)-335(that)-335(to)-334(a)-335(superficial)-335(observer)-335(their)-335(inner)]TJ -83.038 -13.549 Td [(connection)-250(was)-250(unsuspected.)]TJ 11.956 -14.937 Td 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-12.822 Td [(exhalations)]TJ/F20 9.8629 Tf 44.926 0 Td [(\024)]TJ/F16 9.8629 Tf 9.862 0 Td [(a)-266(race)-265(entirely)-266(unique,)-269(and,)-269(beyond)-266(every)-265(other)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +182 0 obj << +/Length 5801 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(32)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G +/F16 9.8629 Tf 19.637 -30.759 Td [(in)-304(the)-305(world,)-317(deserving)-305(of)-304(wonder;)-331(men)-305(living)-304(among)-304(palm-)]TJ 0 -12.822 Td [(trees,)-244(without)-242(wives,)-244(without)-242(money.)-247(Every)-243(day)-242(their)-242(number)]TJ 0 -12.822 Td [(is)-292(replenished)-292(by)-292(a)-293(new)-292(troop)-292(of)-292(settlers,)-303(for)-292(those)-292(join)-292(them)]TJ 0 -12.821 Td [(who)-386(have)-386(been)-386(visited)-386(by)-386(the)-386(reverses)-386(of)-386(fortune,)-420(who)-386(are)]TJ 0 -12.822 Td 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[(not)-250(touch)-250(one)-250(of)-250(the)-250(more)-250(lax)-250(brethren.)]TJ/F16 7.9701 Tf 170.269 3.959 Td [(27)]TJ -243.024 -3.959 Td [([014])]TJ/F16 10.9091 Tf 84.711 -13.549 Td [(The)-438(Essenes)-438(had)-437(a)-438(common)-438(treasury,)-485(formed)-438(by)-437(throwing)]TJ -11.956 -13.549 Td [(together)-280(the)-281(property)-280(of)-280(such)-280(as)-281(entered)-280(into)-280(the)-280(society,)-288(and)-280(by)]TJ 0 -13.55 Td [(the)-250(earnings)-250(of)-250(each)-250(man's)-250(labour.)]TJ/F16 7.9701 Tf 148.593 3.959 Td [(28)]TJ/F16 10.9091 Tf -136.637 -17.508 Td [(They)-336(wore)-336(simple)-336(habits)]TJ/F20 10.9091 Tf 110.376 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(only)-336(such)-336(clothing)-336(as)-336(was)-336(neces-)]TJ -133.241 -13.549 Td [(sary)-260(for)-260(covering)-260(nakedness)-260(and)-260(giving)-260(protection)-260(from)-260(the)-260(cold)]TJ 0 -13.549 Td [(or)-250(heat.)]TJ/F16 7.9701 Tf 32.717 3.959 Td [(29)]TJ/F16 10.9091 Tf -20.761 -17.508 Td 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[(salvation)-250(was)-250(not)-250(limited)-250(to)-250(the)-250(circumcision.)]TJ/F16 7.9701 Tf 198.48 3.959 Td [(35)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 122.46 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 115.648 Td [(31)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Compare)-250(Matt.)-250(vi.)-250(25,)-250(31;)-250(Luke)-250(xii.)-250(22,)-250(23.)]TJ/F16 5.9776 Tf -8.718 -7.311 Td [(32)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Compare)-250(Matt.)-250(xv.)-250(15-22.)]TJ/F16 5.9776 Tf -8.718 -7.311 Td [(33)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Compare)-250(Matt.)-250(vi.)-250(1-18.)]TJ/F16 5.9776 Tf -8.718 -8.445 Td [(34)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(From)]TJ +ET +q +1 0 0 1 80.398 77.345 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 89.365 77.345 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 98.331 77.345 cm +0 0 8.966 8.966 re f +Q +BT +/F16 8.9664 Tf 107.297 77.345 Td [(,)-250(meaning)-250(the)-250(same)-250(as)-250(the)-250(Greek)-250(Therapeutae.)]TJ/F16 5.9776 Tf -57.288 -7.394 Td [(35)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Compare)-250(Luke)-250(x.)-250(25-37;)-250(Mark)-250(vii.)-250(26.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +191 0 obj << +/Length 5150 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(34)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 11.956 -30.759 Td [(The)-390(Essenes,)-425(moreover,)-426(exhibited)-390(a)-390(peculiar)-390(veneration)-390(for)]TJ -11.956 -13.549 Td [(light.)-869(It)-457(was)-456(their)-456(daily)-457(custom)-456(to)-456(turn)-457(their)-456(faces)-456(devoutly)]TJ 0 -13.549 Td [(towards)-325(the)-324(rising)-325(of)-324(the)-325(sun,)-343(and)-324(to)-325(chant)-324(hymns)-325(addressed)-324(to)]TJ 0 -13.549 Td [(that)-247(luminary,)-248(purporting)-248(that)-247(his)-248(beams)-247(ought)-247(to)-248(fall)-247(on)-247(nothing)]TJ 0 -13.55 Td [(impure.)]TJ 11.956 -15.08 Td 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[(the)-367(world,)-396(whilst)-367(among)-367(themselves)-367(they)-367(had)-367(a)-367(secret)-367(lore,)-396(of)]TJ 0 -13.549 Td [(which,)-297(unfortunately,)-297(we)-288(know)-287(nothing)-288(certain.)-363(In)-288(like)-287(manner,)]TJ 0 -13.549 Td [(we)-443(find)-443(our)-443(Lord)-443(speaking)-443(in)-443(parables)-442(to)-443(the)-443(multitude,)-491(and)]TJ 0 -13.55 Td [(privately)-394(revealing)-393(their)-394(interpretation)-394(to)-393(his)-394(chosen)-393(disciples.)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Unto)-320(you)-319(it)-320(is)-320(given)-320(to)-319(know)-320(the)-320(mysteries)-319(of)-320(the)-320(kingdom)-319(of)]TJ -4.844 -13.549 Td [(God,)-343(but)-324(to)-325(others)-324(in)-325(parables;)-361(that)-325(seeing)-648(they)-325(might)-324(not)-324(see,)]TJ/F16 7.9701 Tf -72.756 0 Td [([016])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(and)-250(hearing)-250(they)-250(might)-250(not)-250(understand.)]TJ/F20 10.9091 Tf 170.891 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(37)]TJ/F16 10.9091 Tf -163.779 -19.039 Td [(The)-360(Clementines,)-389(moreover,)-388(preserve)-360(a)-361(saying)-360(of)-361(our)-360(Lord,)]TJ -11.956 -13.55 Td [(contained)-313(in)-313(the)-313(Gospel)-313(in)-312(use)-313(among)-313(the)-313(Ebionites,)]TJ/F20 10.9091 Tf 236.024 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Keep)-313(the)]TJ -240.868 -13.549 Td [(mysteries)-250(for)-250(me,)-250(and)-250(for)-250(the)-250(sons)-250(of)-250(my)-250(house.)]TJ/F20 10.9091 Tf 207.545 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(38)]TJ/F16 10.9091 Tf -200.434 -19.039 Td [(The)-242(Essenes,)-244(though)-242(showing)-242(great)-242(veneration)-242(for)-242(the)-243(Mosaic)]TJ -11.955 -13.549 Td [(law,)-316(distinguished)-304(between)-303(its)-303(precepts,)-316(for)-303(some)-303(they)-303(declared)]TJ 0 -13.549 Td [(were)-213(interpolations,)-220(and)-212(did)-213(not)-213(belong)-212(to)-213(the)-213(original)-212(revelation;)]TJ 0 -13.55 Td [(all)-351(the)-350(glosses)-351(and)-351(traditions)-351(of)-350(the)-351(Rabbis)-351(they)-351(repudiated,)-375(as)]TJ 0 -13.549 Td [(making)-357(the)-357(true)-356(Word)-357(of)-357(none)-356(effect.)]TJ/F16 7.9701 Tf 169.063 3.959 Td [(39)]TJ/F16 10.9091 Tf 14.689 -3.959 Td [(Amongst)-357(other)-357(thi)1(ngs)]TJ -183.752 -13.549 Td [(that)-350(they)-350(rejected)-351(was)-350(the)-350(sacrificial)-350(system)-350(of)-351(the)-350(Law.)-550(They)]TJ 0 -13.549 Td [(regarded)-324(this)-323(with)-324(the)-324(utmost)-324(horror,)-342(and)-323(would)-324(not)-324(be)-323(present)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 121.081 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 114.269 Td [(36)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Matt.)-377(iv.)-377(16,)-303(v.)-377(14,)-303(16,)-303(vi.)-377(22;)-313(Luke)-293(ii.)-377(32,)-303(viii.)-377(16,)-303(xi.)-377(23,)-303(xvi.)-377(8;)-313(John)-293(i.)]TJ -11.956 -10.959 Td [(4-9,)-250(iii.)-250(19-21,)-250(viii.)-250(12,)-250(ix.)-250(5,)-250(xi.)-250(9,)-250(10,)-250(xii.)-250(35-46.)]TJ/F16 5.9776 Tf 3.238 -7.311 Td [(37)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Luke)-250(viii.)-250(10;)-250(Mark)-250(iv.)-250(12;)-250(Matthew)-250(xiii.)-250(11-15.)]TJ/F16 5.9776 Tf -8.718 -7.31 Td [(38)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Clem.)-250(Homil.)-250(xix.)-250(20.)]TJ/F16 5.9776 Tf -8.718 -7.311 Td [(39)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Compare)-250(Matt.)-250(xv.)-250(3,)-250(6.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +195 0 obj << +/Length 4876 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(II.)-250(The)-250(Cause)-250(Of)-250(The)-250(Silence)-250(Of)-250(Josephus.)-7589(35)]TJ +0 g 0 G + 0 -30.759 Td [(at)-454(any)-454(of)-453(the)-454(sacrifices.)-862(They)-453(sent)-454(gifts)-454(to)-454(the)-454(Temple,)-504(but)]TJ 0 -13.549 Td [(never)-341(any)-340(beast,)-363(that)-341(its)-340(blood)-341(might)-340(be)-341(shed.)-521(To)-341(the)-340(ordinary)]TJ 0 -13.549 Td [(worship)-388(of)-389(the)-388(Temple,)-423(apart)-388(from)-388(the)-388(sacrifices,)-423(they)-388(do)-388(not)]TJ 0 -13.549 Td [(seem)-321(to)-321(have)-322(objected.)-463(The)-322(Clementine)-321(Homilies)-321(carry)-321(us)-321(into)]TJ 0 -13.55 Td [(the)-329(very)-330(heart)-329(of)-330(Ebionite)-329(Christianity)-330(in)-329(the)-329(second,)-350(if)-329(not)-329(the)]TJ 0 -13.549 Td [(first)-246(century,)-246(and)-246(show)-245(us)-246(what)-245(was)-246(the)-245(Church)-246(of)-245(St.)-249(James)-245(and)]TJ 0 -13.549 Td [(St.)-410(Peter,)-317(the)-304(Church)-303(of)-303(the)-304(Circumcision,)-317(with)-303(its)-303(peculiarities)]TJ 0 -13.549 Td [(and)-375(prejudices)-376(intensified)-375(by)-375(isolation)-376(and)-375(opposition.)-626(In)-375(that)]TJ 0 -13.549 Td [(curious)-273(book)-272(we)-273(find)-273(the)-272(same)-273(hostility)-273(to)-272(the)-273(sacrificial)-272(system)]TJ 0 -13.55 Td [(of)-269(Moses,)-273(the)-269(same)-269(abhorrence)-269(of)-269(blood-shedding)-269(in)-269(the)-268(service)]TJ 0 -13.549 Td [(of)-324(God.)-471(This)-324(temper)-324(of)-324(mind)-324(can)-323(only)-324(be)-324(an)-324(echo)-324(of)-323(primitive)]TJ 0 -13.549 Td [(Nazarene)-257(Christianity,)-258(for)-257(in)-257(the)-257(second)-257(century)-257(the)-257(Temple)-256(and)]TJ 0 -13.549 Td [(its)-250(sacrifices)-250(were)-250(no)-250(more.)]TJ 11.956 -13.714 Td [(Primitive)-224(Jewish)-224(Christianity,)-229(therefore,)-229(reproduced)-224(what)-224(was)]TJ -11.956 -13.549 Td [(an)-501(essential)-501(feature)-501(of)-501(Essenism)]TJ/F20 10.9091 Tf 150.313 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(a)-501(rejection)-501(of)-501(the)-501(Mosaic)]TJ -161.223 -13.549 Td [(sacrifices.)]TJ/F16 7.9701 Tf 291.024 0 Td [([017])]TJ/F16 10.9091 Tf -279.068 -13.714 Td [(In)-351(another)-350(point)-351(Nazarene)-351(Christianity)-351(resembled)-350(Essenism,)]TJ -11.956 -13.549 Td [(in)-194(the)-194(poverty)-193(of)-194(its)-194(members,)-205(their)-194(simplicity)-193(in)-194(dress)-194(and)-194(in)-193(diet,)]TJ 0 -13.549 Td [(their)-258(community)-258(of)-258(goods.)-273(This)-258(we)-258(learn)-258(from)-258(Hegesippus,)-259(who)]TJ 0 -13.549 Td [(represents)-271(St.)-311(James,)-276(Bishop)-270(of)-271(Jerusalem,)-275(as)-271(truly)-270(an)-271(ascetic)-270(as)]TJ 0 -13.549 Td [(any)-228(mediaeval)-227(monk;)-235(and)-228(from)-228(the)-227(Clementines,)-232(which)-228(make)-227(St.)]TJ 0 -13.55 Td [(Peter)-270(feed)-270(on)-270(olives)-270(and)-271(bread)-270(only,)-275(and)-270(wear)-270(but)-270(one)-270(coat.)-310(The)]TJ 0 -13.549 Td [(name)-324(of)-324(Ebionite,)-342(which)-324(was)-324(given)-324(to)-323(the)-324(Nazarenes,)-342(signified)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-250(poor.)]TJ/F20 10.9091 Tf 38.782 0 Td [(\035)]TJ/F16 10.9091 Tf -31.67 -13.713 Td [(There)-427(was)-426(one)-427(point)-427(more)-426(of)-427(resemblance,)-471(or)-427(possible)-426(re-)]TJ -11.956 -13.55 Td [(semblance,)-337(but)-320(this)-319(was)-320(one)-319(not)-320(likely)-319(to)-320(be)-319(observed)-320(by)-319(those)]TJ 0 -13.549 Td [(without.)-512(The)-338(Therapeutae)-337(in)-338(Egypt,)-359(who)-338(were)-337(apparently)-337(akin)]TJ 0 -13.549 Td [(to)-335(the)-334(Essenes)-335(in)-335(Palestine,)-356(at)-334(their)-335(sacred)-334(feasts)-335(ate)-335(bread)-334(and)]TJ 0 -13.549 Td [(salt.)-564(Salt)-355(seems)-354(to)-355(have)-354(been)-355(regarded)-355(by)-354(them)-355(with)-354(religious)]TJ 0 -13.549 Td [(superstition,)-250(as)-250(being)-250(an)-250(antiseptic,)-250(and)-250(symbolical)-250(of)-250(purity.)]TJ/F16 7.9701 Tf 265.134 3.958 Td [(40)]TJ/F16 10.9091 Tf -253.178 -17.672 Td 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[(St.)-510(Paul)-337(in)-337(concord)-336(decreeing,)]TJ/F20 10.9091 Tf 140.474 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Let)-337(the)-336(slaves)-337(work)-337(five)-337(days;)]TJ -145.318 -13.549 Td [(but)-272(on)-271(the)-272(Sabbath-day)-271(and)-272(the)-271(Lord's-day)-272(let)-271(them)-272(have)-271(leisure)]TJ 0 -13.549 Td [(to)-300(go)-300(to)-300(church)-300(for)-300(instruction)-300(and)-300(piety.)-400(We)-300(have)-300(said)-300(that)-300(the)]TJ 0 -13.55 Td [(Sabbath)-359(is)-359(to)-360(be)-359(observed)-359(on)-359(account)-359(of)-360(the)-359(Creation,)-386(and)-359(the)]TJ 0 -13.549 Td [(Lord's-day)-250(on)-250(account)-250(of)-250(the)-250(Resurrection.)]TJ/F20 10.9091 Tf 186.164 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(43)]TJ/F16 10.9091 Tf -179.051 -22.755 Td [(After)-397(the)-398(Ascension,)-434(the)-397(Christian)-397(Church)-398(in)-397(Jerusalem)-397(at-)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 120.921 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 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[(II.)-250(The)-250(Cause)-250(Of)-250(The)-250(Silence)-250(Of)-250(Josephus.)-7589(37)]TJ +0 g 0 G + 0 -30.759 Td [(tended)-207(the)-207(services)-207(in)-207(the)-207(Temple)]TJ/F16 7.9701 Tf 143.987 3.959 Td [(44)]TJ/F16 10.9091 Tf 10.726 -3.959 Td [(daily,)-216(as)-207(did)-207(the)-206(devout)-207(Jews.)]TJ -154.713 -13.549 Td [(There)-328(is,)-346(however,)-347(no)-328(proof)-327(that)-328(they)-327(assisted)-328(at)-327(the)-327(sacrifices.)]TJ 0 -13.549 Td [(They)-329(continued)-329(to)-330(circumcise)-329(their)-329(children;)-369(they)-329(observed)-329(the)]TJ 0 -13.549 Td [(Mosaic)-193(distinction)-192(of)-193(meats;)-211(they)-193(abstained)-192(from)-193(things)-192(strangled)]TJ 0 -13.55 Td [(and)-250(from)-250(blood.)]TJ/F16 7.9701 Tf 69.993 3.959 Td [(45)]TJ/F16 10.9091 Tf -58.037 -19.336 Td [(The)-441(doctrine)-441(of)-441(the)-442(apostles)-441(after)-441(the)-441(descent)-441(of)-441(the)-441(Holy)]TJ -11.956 -13.549 Td [(Ghost)-276(was)-276(founded)-276(on)-275(the)-276(Resurrection.)-328(They)-276(went)-275(everywhere)]TJ 0 -13.549 Td [(preaching)-344(the)-344(Resurrection;)-392(they)-344(claimed)-344(to)-344(be)-344(witnesses)-344(to)-344(it,)]TJ 0 -13.549 Td [(they)-220(declared)-220(that)-220(Jesus)-221(had)-220(risen,)-226(they)-220(had)-220(seen)-220(him)-220(after)-220(he)-220(had)]TJ 0 -13.549 Td [(risen,)-312(that)-599(therefore)-300(the)-300(resurrection)-300(of)-299(all)-300(men)-300(was)-299(possible.)]TJ/F16 7.9701 Tf 272.162 3.958 Td [(46)]TJ 18.862 -3.958 Td [([019])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(The)-414(doctrine)-415(of)-414(the)-414(Resurrection)-414(was)-415(held)-414(most)-414(zealously)-414(by)]TJ 0 -13.549 Td [(the)-284(Pharisees;)-302(it)-284(was)-284(opposed)-285(by)-284(the)-284(Sadducees.)-353(This)-284(vehement)]TJ 0 -13.549 Td [(proclamation)-409(of)-409(the)-409(disputed)-408(doctrine,)-449(this)-409(production)-409(of)-408(evi-)]TJ 0 -13.549 Td 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[(against)-365(the)-365(dominant)-365(Sadducee)-364(faction,)]TJ/F16 7.9701 Tf 176.198 3.958 Td [(47)]TJ/F16 10.9091 Tf 12.762 -3.958 Td [(and)-365(many,)-393(glad)-365(of)-365(a)]TJ -188.96 -13.55 Td [(proof)-182(which)-181(would)-182(overthrow)-182(Sadduceeism,)-195(joined)-182(the)-181(Church.)]TJ/F16 7.9701 Tf 272.162 3.959 Td [(48)]TJ/F16 10.9091 Tf -260.206 -19.336 Td [(We)-198(can)-197(therefore)-198(perfectly)-198(understand)-197(how)-198(the)-198(Sadducees)-197(hat-)]TJ -11.956 -13.549 Td [(ed)-287(and)-287(persecuted)-286(the)-287(apostles,)-296(and)-287(how)-287(the)-287(orthodox)-286(Pharisees)]TJ 0 -13.549 Td [(were)-383(disposed)-384(to)-383(hail)-383(them)-383(as)-384(auxiliaries)-383(against)-383(the)-383(common)]TJ 0 -13.549 Td [(enemy.)-661(And)-387(Sadduceeism)-387(was)-387(at)-387(that)-387(time)-387(in)-387(full)-387(power)-387(and)]TJ 0 -13.549 Td [(arrogance,)-250(exercising)-250(intolerable)-250(tyranny.)]TJ 11.956 -15.377 Td 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[(In)-347(the)-347(face)-348(of)-347(the)-347(secularism)-347(of)-348(the)-347(ecclesiastical)-347(rulers,)-371(the)]TJ -11.956 -13.549 Td [(religious)-297(zeal)-297(of)-297(the)-297(people)-296(was)-297(sure)-297(to)-297(break)-297(out)-297(in)-297(some)-296(form)]TJ 0 -13.55 Td [(of)-250(dissent.)]TJ 11.956 -14.531 Td [(John)-383(the)-383(Baptist)-383(was)-383(the)-383(St.)-649(Francis)-383(of)-383(Assisi,)-416(the)-383(Wesley)]TJ -11.956 -13.549 Td [(of)-356(his)-355(time.)-567(If)-356(the)-356(Baptist)-355(was)-356(not)-355(actually)-356(an)-356(Essene,)-382(he)-355(was)]TJ 0 -13.549 Td [(regarded)-237(as)-236(one)-237(by)-236(the)-237(indiscriminating)-236(public)-237(eye,)-239(never)-237(nice)-236(in)]TJ 0 -13.549 Td [(detecting)-222(minute)-223(dogmatic)-222(differences,)-228(judging)-222(only)-222(by)-222(external,)]TJ 0 -13.55 Td [(broad)-250(resemblances)-250(of)-250(practice.)]TJ 11.956 -14.531 Td [(The)-218(ruling)-218(worldliness)-218(took)-219(alarm)-218(at)-218(his)-218(bold)-218(denunciations)-218(of)]TJ -11.956 -13.549 Td [(evil,)-250(and)-250(his)-250(head)-250(fell.)]TJ 11.956 -14.531 Td [(Jesus)-311(of)-311(Nazareth)-311(seemed)-312(to)-311(stand)-311(forth)-311(occupying)-311(the)-311(same)]TJ -11.956 -13.549 Td [(post,)-293(to)-285(be)-285(the)-284(mouthpiece)-285(of)-284(the)-285(long-brooding)-285(discontent;)-301(and)]TJ 0 -13.549 Td [(the)-466(alarmed)-466(party)-466(holding)-466(the)-466(high-priesthood)-466(and)-466(the)-466(ruler-)]TJ 0 -13.55 Td [(ship)-321(of)-321(the)-322(Sanhedrim)-321(compassed)-321(his)-321(death.)-464(To)-321(the)-321(Sadducean)]TJ 0 -13.549 Td [(Boethusim,)-327(who)-312(rose)-312(into)-311(power)-312(again)-312(in)-312(A.D.)-311(42,)-327(Christianity)]TJ 0 -13.549 Td [(was)-284(still)-284(obnoxious,)-293(but)-284(more)-283(dangerous;)-301(for)-284(by)-284(falling)-284(back)-284(on)]TJ 0 -13.549 Td 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0 Td [([022])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(appointment.)-242(To)-226(worship)-226(God)-226(only,)-231(and)-226(trust)-226(only)-226(in)-226(the)-225(Prophet)]TJ 0 -13.549 Td [(of)-277(Truth,)-284(and)-277(to)-277(be)-277(baptized)-277(for)-277(the)-277(remission)-277(of)-278(sins,)-283(to)-277(abstain)]TJ 0 -13.549 Td [(from)-266(the)-265(table)-266(of)-266(devils,)-270(that)-265(is,)-270(food)-266(offered)-265(to)-266(idols,)-270(from)-265(dead)]TJ 0 -13.55 Td [(carcases,)-266(from)-263(animals)-263(that)-263(have)-263(been)-263(suffocated)-263(or)-263(mangled)-263(by)]TJ 0 -13.549 Td [(wild)-213(beasts,)-220(and)-213(from)-213(blood;)-226(not)-212(to)-213(live)-213(impurely;)-226(to)-213(be)-213(careful)-212(to)]TJ 0 -13.549 Td [(wash)-211(when)-210(unclean;)-224(that)-210(the)-211(women)-210(keep)-211(the)-210(law)-211(of)-210(purification;)]TJ 0 -13.549 Td [(that)-458(all)-459(be)-458(sober-minded,)-510(given)-458(to)-459(good)-458(works,)-510(refrain)-458(from)]TJ 0 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[(taste)-328(not,)-347(handle)-328(not,)-347(which)-328(all)-328(are)-328(to)-328(perish)-328(with)-327(the)-328(using.)]TJ/F20 10.9091 Tf 267.318 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(51)]TJ/F16 10.9091 Tf -272.162 -17.508 Td [(It)-345(was)-345(inconvenient)-345(for)-345(the)-345(Christian)-345(invited)-345(to)-345(supper)-345(to)-344(have)]TJ 0 -13.549 Td [(to)-280(make)-280(inquiries)-280(if)-280(the)-280(ox)-280(had)-280(been)-280(knocked)-280(down,)-287(or)-280(the)-280(fowl)]TJ 0 -13.549 Td [(had)-274(had)-274(its)-274(neck)-274(wrung,)-280(before)-274(he)-274(could)-274(eat.)-322(What)-274(right)-273(had)-274(the)]TJ 0 -13.55 Td [(apostles)-350(to)-350(impose)-349(restrictions)-350(on)-350(conjugal)-350(relations?)-549(St.)-549(Paul)]TJ 0 -13.549 Td [(waxed)-359(hot)-360(over)-359(this.)]TJ/F20 10.9091 Tf 98.353 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Ye)-359(observe)-360(days)-359(and)-359(months)-359(and)-360(times)]TJ -103.197 -13.549 Td [(and)-360(years.)-579(I)-360(am)-359(afraid)-360(of)-360(you,)-387(lest)-360(I)-359(have)-360(bestowed)-360(upon)-359(you)]TJ 0 -13.549 Td [(labour)-265(in)-265(vain.)]TJ/F20 10.9091 Tf 63.659 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(52)]TJ/F20 10.9091 Tf 11.362 -3.959 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Let)-265(no)-265(man)-266(judge)-265(you)-265(in)-265(meat)-265(or)-265(in)-266(drink,)-269(or)]TJ -84.707 -13.549 Td [(in)-257(respect)-256(of)-257(an)-257(holiday,)-258(or)-257(of)-257(the)-256(new)-257(moons,)-258(or)-257(of)-257(the)-256(sabbath-)]TJ 0 -13.55 Td [(days.)]TJ/F20 10.9091 Tf 22.724 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(53)]TJ/F16 10.9091 Tf 11.356 -3.959 Td [(It)-265(was)-264(exactly)-265(these)-265(sabbaths)-265(and)-264(new)-265(moons)-265(on)-264(which)]TJ -38.924 -13.549 Td [(the)-418(Nazarene)-418(Church)-418(imposed)-418(restraint)-418(on)-418(married)-418(persons.)]TJ/F16 7.9701 Tf 272.162 3.959 Td [(54)]TJ/F16 10.9091 Tf -272.162 -17.508 Td [(As)-378(for)-379(meat)-378(offered)-379(in)-378(sacrifice)-378(to)-379(idols,)-410(St.)-636(Paul)-378(relaxed)-378(the)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 154.537 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 147.641 Td [(50)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Clem.)-250(Homil.)-250(vii.)-250(8.)]TJ/F16 5.9776 Tf -8.718 -7.394 Td [(51)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Col.)-250(ii.)-250(21.)]TJ/F16 5.9776 Tf -8.718 -7.395 Td [(52)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Gal.)-879(iv.)-878(10.)-879(When)-459(it)-460(is)-459(seen)-460(in)-459(the)-460(Clementines)-460(how)-459(important)-460(the)]TJ -11.956 -10.959 Td [(observance)-277(of)-277(these)-277(days)-277(was)-278(thought,)-283(what)-278(a)-277(fundamental)-277(principle)-277(it)-277(was)-277(of)]TJ 0 -10.958 Td [(Nazarenism,)-307(I)-296(think)-296(it)-296(cannot)-295(be)-296(doubted)-296(that)-296(it)-296(was)-295(against)-296(this)-296(that)-296(St.)-387(Paul)]TJ 0 -10.959 Td [(wrote.)]TJ/F16 5.9776 Tf 3.238 -7.395 Td [(53)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Col.)-250(ii.)-250(16.)]TJ/F16 5.9776 Tf -8.718 -7.394 Td [(54)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Clement.)-250(Homil.)-250(xix.)-250(22.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +220 0 obj << +/Length 5300 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(II.)-250(The)-250(Cause)-250(Of)-250(The)-250(Silence)-250(Of)-250(Josephus.)-7589(41)]TJ +0 g 0 G + 0 -30.759 Td [(order)-319(of)-319(the)-319(apostles)-319(assembled)-318(in)-319(council.)-457(It)-319(was)-319(no)-319(matter)-318(of)]TJ 0 -13.549 Td [(importance)-251(whether)-501(men)-251(ate)-251(sacrificial)-251(meat)-250(or)-251(not,)-251(for)]TJ/F20 10.9091 Tf 245.778 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(an)-251(idol)]TJ/F16 7.9701 Tf 40.402 0 Td [([023])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(is)-409(nothing)-409(in)-409(the)-409(world.)]TJ/F20 10.9091 Tf 108.456 0 Td [(\035)]TJ/F16 10.9091 Tf 9.305 0 Td [(Yet)-409(with)-409(tender)-409(care)-409(for)-409(scrupulous)]TJ -117.761 -13.549 Td [(souls,)-392(he)-364(warned)-364(his)-364(disciples)-364(not)-364(to)-364(flaunt)-364(their)-364(liberty)-364(in)-363(the)]TJ 0 -13.55 Td [(eyes)-215(of)-214(the)-215(sensitive,)-221(and)-215(offend)-215(weak)-214(consciences.)-238(He)-215(may)-214(have)]TJ 0 -13.549 Td [(thus)-253(allowed,)-255(in)-253(opposition)-254(to)-253(the)-253(apostles)-254(at)-253(Jerusalem,)-254(because)]TJ 0 -13.549 Td [(his)-293(common)-293(sense)-293(got)-293(the)-294(better)-293(of)-293(his)-293(prudence.)-379(But)-293(the)-293(result)]TJ 0 -13.549 Td [(was)-233(the)-233(widening)-233(of)-233(the)-233(breach)-233(that)-233(had)-233(opened)-233(at)-233(Antioch)-233(when)]TJ 0 -13.549 Td [(he)-250(withstood)-250(Peter)-250(to)-250(the)-250(face.)]TJ 11.956 -17.334 Td [(The)-169(apostles)-168(had)-169(abolished)-169(circumcision)-169(as)-168(a)-169(rite)-169(to)-169(be)-168(imposed)]TJ -11.956 -13.549 Td [(on)-365(the)-365(Gentile)-364(proselytes,)-394(but)-364(the)-365(children)-365(of)-365(Jewish)-364(believers)]TJ 0 -13.549 Td [(were)-421(still)-421(submitted)-422(by)-421(their)-421(parents,)-464(with)-421(the)-421(consent)-421(of)-421(the)]TJ 0 -13.549 Td [(apostles,)-470(to)-426(the)-426(Mosaic)-426(institution.)-779(This)-426(St.)-778(Paul)-426(would)-426(not)]TJ 0 -13.549 Td [(endure.)-235(He)-203(made)-204(it)-204(a)-204(matter)-204(of)-203(vital)-204(importance.)]TJ/F20 10.9091 Tf 208.513 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Behold,)-213(I,)-204(Paul,)]TJ -213.356 -13.55 Td [(say)-335(unto)-335(you,)-356(that)-335(if)-335(ye)-335(be)-335(circumcised,)-356(Christ)-335(shall)-335(profit)-334(you)]TJ 0 -13.549 Td [(nothing.)-244(For)-231(I)-231(testify)-232(again)-231(to)-231(every)-232(man)-231(that)-231(is)-231(circumcised,)-235(that)]TJ 0 -13.549 Td [(he)-259(is)-259(a)-259(debtor)-259(to)-259(do)-260(the)-259(whole)-259(law.)-277(Christ)-259(is)-259(become)-259(of)-259(no)-259(effect)]TJ 0 -13.549 Td [(unto)-219(you,)-226(whosoever)-219(of)-219(you)-219(are)-219(justified)-219(by)-220(the)-219(law;)-229(ye)-219(are)-219(fallen)]TJ 0 -13.549 Td [(from)-309(grace.)]TJ/F20 10.9091 Tf 50.919 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.958 Td [(55)]TJ/F16 10.9091 Tf 11.834 -3.958 Td [(In)-309(a)-308(word,)-323(to)-309(submit)-308(to)-309(this)-308(unpleasant,)-324(but)-308(oth-)]TJ -67.597 -13.55 Td [(erwise)-239(harmless)-239(ceremony,)-241(was)-238(equivalent)-239(to)-239(renouncing)-238(Christ,)]TJ 0 -13.549 Td [(losing)-258(the)-258(favour)-258(of)-257(God)-258(and)-258(the)-258(grace)-258(of)-257(the)-258(Holy)-258(Spirit.)-274(It)-257(was)]TJ 0 -13.549 Td [(incurring)-297(damnation.)-389(The)-296(blood)-297(of)-296(Christ,)-309(his)-296(blessed)-296(teaching,)]TJ 0 -13.549 Td [(his)-238(holy)-238(example,)-240(could)]TJ/F20 10.9091 Tf 106.462 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(profit)-238(nothing)]TJ/F20 10.9091 Tf 60.173 0 Td [(\035)]TJ/F16 10.9091 Tf 7.439 0 Td [(to)-238(the)-238(unfortunate)-238(child)]TJ -178.917 -13.549 Td [(which)-250(had)-250(been)-250(submitted)-250(to)-250(the)-250(knife)-250(of)-250(the)-250(circumciser.)]TJ 11.955 -17.334 Td [(The)-170(contest)-170(was)-170(carried)-169(on)-170(with)-170(warmth.)-224(St.)-223(Paul,)-186(in)-170(his)-170(Epist)1(le)]TJ -11.955 -13.549 Td [(to)-254(the)-255(Galatians,)-255(declared)-254(his)-254(independence)-255(of)-254(the)-254(Jewish-Chris-)]TJ 0 -13.549 Td [(tian)-283(Church;)-300(his)-283(Gospel)-284(was)-283(not)-283(that)-284(of)-283(Peter)-283(and)-283(James.)-350(Those)]TJ 0 -13.549 Td [(who)-345(could)-344(not)-345(symbolize)-344(with)-345(him)-344(he)-345(pronounced)]TJ/F20 10.9091 Tf 230.055 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(accursed.)]TJ/F20 10.9091 Tf 40.888 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td 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-13.55 Td [(dote)-248(the)-248(Decalogue)-247(in)-248(the)-248(Communion)-248(Office,)-248(and)-248(of)-248(ordering)-247(it)]TJ 0 -13.549 Td [(to)-265(be)-265(written)-265(up,)-268(where)-265(every)-265(one)-265(might)-265(read,)-269(in)-265(the)-265(body)-265(of)-264(the)]TJ 0 -13.549 Td [(church.)]TJ 11.956 -14.531 Td [(The)-222(compromise)-221(effected)-222(by)-221(the)-222(influence)-222(and)-221(authority)-222(of)-221(St.)]TJ -11.956 -13.549 Td [(John)-266(was)-266(rejected)-266(by)-265(extreme)-266(partizans)-266(on)-266(the)-266(right)-266(and)-266(the)-265(left.)]TJ 0 -13.55 Td [(The)-309(extreme)-310(Paulines)-309(continued)-310(to)-309(refuse)-309(toleration)-310(to)-309(the)-309(Law)]TJ 0 -13.549 Td [(and)-342(the)-341(Old)-342(Testament.)-524(The)-341(Nazarene)-342(community)-341(had)-342(also)-341(its)]TJ 0 -13.549 Td [(impracticable)-334(zealots)-334(who)-335(would)-334(not)-334(endure)-334(the)-334(reading)-334(of)-334(the)]TJ 0 -13.549 Td [(Pauline)-250(Epistles.)]TJ 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[(meats)-281(and)-281(circumcision,)-288(its)-281(connection)-281(with)-281(Judaism)-281(had)-280(disap-)]TJ 0 -13.549 Td [(peared.)-245(But)-237(Nazarenism)-236(was)-237(not)-236(confined)-236(to)-237(Palestine.)-245(In)-236(Rome,)]TJ 0 -13.549 Td [(in)-300(Greece,)-312(in)-300(Asia)-300(Minor,)-312(there)-300(were)-300(large)-299(communities,)-313(not)-299(of)]TJ 0 -13.549 Td [(converted)-368(Jews)-369(only,)-397(but)-369(of)-368(proselytes)-368(from)-369(Gentiledom,)-397(who)]TJ 0 -13.549 Td [(regarded)-348(themselves)-348(as)-347(constituting)-348(the)-348(Church)-347(of)-348(Christ.)-543(The)]TJ 0 -13.55 Td [(existence)-278(of)-279(this)-278(fact)-278(is)-279(made)-278(patent)-278(by)-279(the)-278(Clementines)-278(and)-278(the)]TJ 0 -13.549 Td [(Apostolic)-194(Constitutions.)-232(St.)-231(Peter's)-194(successors)-195(in)-194(the)-194(see)-194(of)-194(Rome)]TJ 0 -13.549 Td [(have)-315(been)-314(a)-315(matter)-315(of)-315(perplexity.)-444(It)-315(has)-314(impressed)-315(itself)-315(on)-314(ec-)]TJ 0 -13.549 Td [(clesiastical)-274(students)-274(that)-275(Linus)-274(and)-274(Cletus)-274(ruled)-274(simultaneously.)]TJ 0 -13.549 Td [(I)-228(have)-455(little)-228(doubt)-228(it)-228(was)-228(so.)-242(The)-228(Judaizing)-228(Church)-228(was)-228(strong)-227(in)]TJ/F16 7.9701 Tf 291.024 0 Td [([035])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(Rome.)-313(Probably)-272(each)-271(of)-271(the)-271(two)-271(communities)-271(had)-271(its)-271(bishop)-271(set)]TJ 0 -13.549 Td [(over)-250(it,)-250(one)-250(by)-250(Paul,)-250(the)-250(other)-250(by)-250(Peter.)]TJ 11.956 -14.531 Td [(Whilst)-231(the)]TJ/F20 10.9091 Tf 47.47 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Catholic)]TJ/F20 10.9091 Tf 36.97 0 Td [(\035)]TJ/F16 10.9091 Tf 7.366 0 Td [(Church,)-235(the)-231(Church)-231(of)-232(the)-231(compromise,)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +268 0 obj << +/Length 5863 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(52)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(grew)-371(and)-371(prospered,)-401(and)-371(conquered)-371(the)-371(world,)-401(the)-371(narrow)-370(Ju-)]TJ 0 -13.549 Td [(daizing)-328(Church)-329(dwindled)-328(till)-329(it)-328(expired,)-348(and)-329(with)-328(its)-328(expiration)]TJ 0 -13.549 Td [(ceased)-337(conversion)-337(from)-338(Judaism.)-511(This)-337(Jewish)-337(Church)-337(retained)]TJ 0 -13.549 Td [(to)-328(the)-328(last)-328(its)-328(close)-328(relationship)-328(with)-328(Mosaism.)-484(Circumstances,)]TJ 0 -13.55 Td [(as)-357(has)-356(been)-356(shown,)-384(drew)-356(the)-357(Jewish)-356(believer)-356(and)-357(the)-356(Pharisee)]TJ 0 -13.549 Td [(together.)]TJ 11.956 -14.211 Td [(When)-418(Jerusalem)-417(fell,)-460(the)-417(Gentile)-418(Church)-417(passed)-418(without)-417(a)]TJ -11.956 -13.549 Td [(shudder)-214(under)-214(the)-214(Bethlehem)-214(Gate,)-221(whereon)-214(an)-214(image)-214(of)-214(a)-214(swine)]TJ 0 -13.549 Td [(had)-272(been)-272(set)-272(up)-271(in)-272(mockery;)-283(contemplated)-272(the)-272(statue)-272(of)-271(Hadrian)]TJ 0 -13.55 Td [(on)-297(the)-296(site)-296(of)-297(the)-296(Temple)-297(without)-296(despair,)-308(and)-297(constituted)-296(itself)]TJ 0 -13.549 Td [(under)-250(a)-250(Gentile)-250(bishop,)-250(Mark,)-250(in)-250(\306lia)-250(Capitolina.)]TJ 11.956 -14.211 Td [(But)-354(the)-355(old)-354(Nazarene)-354(community,)-381(the)-354(Church)-355(of)-354(James)-354(and)]TJ -11.956 -13.549 Td [(Symeon,)-222(clinging)-216(tightly)-215(to)-216(its)-215(old)-216(traditions,)-222(crouched)-216(in)-215(exile)-215(at)]TJ 0 -13.549 Td [(Pella,)-339(confounded)-321(by)-321(the)-321(Romans)-321(in)-321(common)-321(banishment)-321(with)]TJ 0 -13.55 Td 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[(between)-420(him,)-462(when)-419(the)-420(persecutor)-419(Saul,)-462(and)-420(St.)-759(James)-419(their)]TJ 0 -13.549 Td [(bishop,)-330(and)-314(of)-314(his)-313(throwing)-314(down)-314(stairs,)-330(and)-314(beating)-314(till)-313(nearly)]TJ 0 -13.549 Td [(dead,)-410(the)-377(brother)-378(of)-378(the)-377(Lord.)-634(In)-377(the)-378(very)-378(ancient)-377(apocryphal)]TJ 0 -13.55 Td [(letter)-416(of)-416(St.)-748(Peter)-416(to)-416(St.)-748(James,)-457(belonging)-416(to)-416(the)-416(same)-416(sect,)]TJ 0 -13.549 Td [(and)-399(dating)-398(from)-399(the)-399(second)-398(century,)-436(Paul)-399(is)-398(spoken)-399(of)-399(as)-398(the)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(enemy)-215(preaching)-215(a)-215(doctrine)-215(at)-215(once)-429(foolish)-215(and)-215(lawless.)]TJ/F20 10.9091 Tf 243.166 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(68)]TJ/F16 10.9091 Tf 10.812 -3.959 Td [(The)]TJ/F16 7.9701 Tf -336.421 0 Td [([036])]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 153.476 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 146.663 Td [(68)]TJ/F30 8.9664 Tf 8.718 -3.809 Td [(\244\277)]TJ/F31 8.9664 Tf 9.396 0 Td [(\346)-310(\020)]TJ/F30 8.9664 Tf 11.095 0 Td [(\307\270\301\277)]TJ/F31 8.9664 Tf 17.583 0 Td [(\346)-310(\000)]TJ/F30 8.9664 Tf 12.037 0 Td [(\275\270\301)]TJ/F31 8.9664 Tf 13.306 0 Td [(})]TJ/F30 8.9664 Tf 6.276 0 Td [(\300\277\305)]TJ/F31 8.9664 Tf 16.51 0 Td [(\004)]TJ/F30 8.9664 Tf 4.708 0 Td [(\275\277\274\277\275)-310(\304)]TJ/F31 8.9664 Tf 29.494 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275\261)-310(\272\261)]TJ/F31 8.9664 Tf 21.316 0 Td [(v)]TJ/F30 8.9664 Tf 5.42 0 Td [(\306\273\305\261\301)]TJ/F31 8.9664 Tf 23.994 0 Td [(})]TJ/F30 8.9664 Tf 6.276 0 Td [(\264\267)-310(\264\271\264\261\303\272\261\273\271)]TJ/F31 8.9664 Tf 48.736 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275)]TJ/F20 8.9664 Tf 4.546 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(Clem.)]TJ -258.958 -10.959 Td [(Homil.)-386(xx.)-386(ed.)-385(Dressel,)-307(p.)-386(4.)-385(The)-296(whole)-295(passage)-295(is)-295(sufficiently)-296(curious)-295(to)-295(be)]TJ 0 -10.958 Td [(quoted.)-343(St.)-343(Peter)-281(writes:)]TJ/F20 8.9664 Tf 90.664 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(There)-281(are)-281(some)-281(from)-281(among)-281(the)-281(Gentiles)-281(who)-281(have)]TJ -94.645 -10.959 Td [(rejected)-193(my)-193(legal)-194(preaching,)-204(attaching)-193(themselves)-193(to)-194(certain)-193(lawless)-193(and)-193(trifling)]TJ 0 -10.959 Td [(preaching)-216(of)-216(the)-216(man)-216(who)-216(is)-216(my)-216(enemy.)-238(And)-216(these)-216(things)-216(some)-216(have)-216(attempted)]TJ 0 -10.959 Td [(while)-229(I)-228(am)-228(still)-229(alive,)-233(to)-228(transform)-229(my)-228(words)-229(by)-228(certain)-229(various)-228(interpretations,)]TJ 0 -10.959 Td 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[(Gospel)-250(of)-250(St.)-250(Luke)-250(drawn)-250(up)-250(under)-250(his)-250(auspices.)]TJ 11.956 -14.183 Td [(In)-250(the)-250(Homilies,)-250(St.)-250(Peter)-250(is)-250(made)-250(to)-250(say:)]TJ/F20 9.8629 Tf 7.681 -25.805 Td [(\034)]TJ/F16 9.8629 Tf 4.379 0 Td [(Our)-338(Lord)-337(and)-338(Prophet,)-359(who)-338(hath)-338(sent)-337(us,)-360(declared)-338(that)-337(the)]TJ -4.379 -12.822 Td [(Wicked)-198(One)-1(,)-208(having)-199(disputed)-198(with)-199(him)-198(forty)-199(days,)-209(and)-198(having)]TJ 0 -12.822 Td [(prevailed)-317(nothing)-318(against)-317(him,)-334(promise)-1(d)-317(that)-317(he)-318(would)-317(send)]TJ 0 -12.821 Td [(apostles)-235(among)-235(his)-235(subjects)-235(to)-235(deceive.)-245(Wherefore,)-238(above)-235(all,)]TJ 0 -12.822 Td [(remember)-248(to)-247(shun)-248(apostle)-247(or)-248(teacher)-248(or)-247(prophet)-248(who)-248(does)-247(not)]TJ 0 -12.822 Td [(first)-341(accurately)-341(compare)-341(his)-341(preaching)-340(with)-341([that)-341(of])-341(James,)]TJ 0 -12.822 Td [(who)-356(was)-357(called)-356(the)-357(Brother)-356(of)-356(my)-357(Lord,)-383(and)-356(to)-357(whom)-356(was)]TJ 0 -12.822 Td [(entrusted)-275(the)-275(administration)-275(of)-275(the)-275(Church)-275(of)-275(the)-275(Hebrews)-275(at)]TJ 0 -12.822 Td [(Jerusalem.)-462(And)-320(that,)-338(even)-321(though)-320(he)-321(come)-321(to)-320(you)-321(with)-320(cre-)]TJ 0 -12.821 Td [(dentials;)-395(lest)-346(the)-347(wickedness)-346(which)-347(prevailed)-347(nothing)-346(when)]TJ 0 -12.822 Td [(disputing)-405(forty)-405(days)-405(with)-405(our)-405(Lord)-405(should)-405(afterwards,)-444(like)]TJ 0 -12.822 Td [(lightning)-301(falling)-302(from)-301(heaven)-302(upon)-301(earth,)-315(send)-301(a)-302(preacher)-301(to)]TJ 0 -12.822 Td [(your)-205(injury,)-214(preaching)-205(under)-205(pretence)-205(of)-205(truth,)-214(like)-205(this)-205(Simon)]TJ 0 -12.822 Td [([Magus],)-250(and)-250(sowing)-250(error.)]TJ/F20 9.8629 Tf 107.644 0 Td [(\035)]TJ/F16 6.904 Tf 4.379 3.616 Td [(70)]TJ/F16 10.9091 Tf -119.704 -30.148 Td [(The)-408(reader)-407(has)-408(but)-407(to)-408(study)-407(the)-408(Clementine)-407(Homilies)-815(and)]TJ/F16 7.9701 Tf 279.068 0 Td [([037])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(Recognitions,)-483(and)-437(his)-437(wonder)-437(at)-436(the)-437(silence)-437(of)-437(Josephus)-436(and)]TJ 0 -13.549 Td [(Justus)-250(will)-250(disappear.)]TJ 11.956 -14.182 Td [(Those)-235(curious)-236(books)-235(afford)-236(us)-235(a)-236(precious)-235(insight)-236(into)-235(the)-235(feel-)]TJ -11.956 -13.549 Td [(ings)-270(of)-270(the)-269(Nazarenes)-270(of)-270(the)-270(first)-269(and)-270(second)-270(centuries,)-274(showing)]TJ 0 -13.55 Td [(us)-362(what)-361(was)-362(the)-362(temper)-361(of)-362(their)-361(minds)-362(and)-362(the)-361(colour)-362(of)-361(their)]TJ 0 -13.549 Td 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[(Again:)]TJ/F20 10.9091 Tf 32.769 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Celsus)-266(relates)-266(from)-266(the)-266(Gospel)-266(of)-266(Matthew)-266(the)-266(flight)]TJ -49.569 -13.549 Td [(of)-393(Christ)-392(into)-393(Egypt;)-464(but)-393(he)-393(denies)-393(all)-392(that)-393(is)-393(marvellous)-392(and)]TJ 0 -13.549 Td [(supernatural)-269(in)-269(it,)-273(especially)-269(that)-269(an)-269(angel)-269(should)-269(have)-268(appeared)]TJ 0 -13.549 Td [(to)-248(Joseph)-248(and)-248(ordered)-248(him)-248(to)-247(escape.)-250(Instead)-248(of)-248(seeking)-247(whether)]TJ 0 -13.549 Td [(the)-193(departure)-192(of)-193(Jesus)-193(from)-192(Judaea)-193(and)-193(his)-192(residence)-193(in)-193(Egypt)-192(had)]TJ 0 -13.55 Td [(not)-302(some)-302(spiritual)-302(meaning,)-316(he)-302(has)-302(made)-302(up)-302(a)-302(fable)-302(concerning)]TJ 0 -13.549 Td [(it.)-311(He)-271(admits,)-275(indeed,)-276(that)-270(Jesus)-271(may)-270(have)-271(wrought)-270(the)-270(miracles)]TJ 0 -13.549 Td 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Tf 236.618 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(77)]TJ/F20 10.9091 Tf -229.506 -20.242 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)-277(Jew)-276(brought)-277(forward)-277(by)-276(Celsus)-277(goes)-276(on)-277(to)-277(say,)]TJ/F20 10.9091 Tf 229.308 0 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(I)-277(could)]TJ -249.74 -13.549 Td [(relate)-222(many)-222(things)-221(more)-222(concerning)-222(Jesus,)-228(all)-221(which)-222(are)-222(true,)-227(but)]TJ 0 -13.549 Td [(which)-365(have)-365(quite)-366(a)-365(different)-365(character)-365(from)-365(what)-365(his)-365(disciples)]TJ 0 -13.55 Td [(relate)-375(touching)-374(him;)-437(but,)-405(I)-375(will)-374(not)-375(now)-374(bring)-375(these)-374(forward.)]TJ/F20 10.9091 Tf 276.997 0 Td [(\031)]TJ/F16 10.9091 Tf -276.997 -13.549 Td [(And)-376(what)-375(are)-376(these)-375(facts,)]TJ/F20 10.9091 Tf 115.445 0 Td [(\035)]TJ/F16 10.9091 Tf 8.941 0 Td [(answers)-376(Origen,)]TJ/F20 10.9091 Tf 76.697 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 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[(Had)-239(any)-240(of)-239(the)-239(stories)-239(found)-239(in)-240(the)-239(Toledoth)-239(Jeschu)-239(existed)-240(in)]TJ -11.955 -13.549 Td [(the)-291(second)-292(century,)-301(we)-292(should)-291(certainly)-291(have)-292(found)-291(them)-291(in)-291(the)]TJ 0 -13.549 Td [(book)-250(of)-250(Celsus.)]TJ 11.955 -13.549 Td [(Origen)-422(taunts)-421(the)-422(Jew)-422(with)-422(knowing)-421(nothing)-422(of)-422(Christ)-422(but)]TJ -11.955 -13.549 Td [(what)-370(he)-370(had)-370(found)-370(out)-371(from)-370(the)-370(Gospels.)-610(He)-370(would)-370(not)-370(have)]TJ 0 -13.55 Td [(uttered)-279(that)-278(taunt)-279(had)-279(any)-278(anti-Christian)-279(apocryphal)-278(biographies)]TJ 0 -13.549 Td [(of)-271(Christ)-272(existed)-271(in)-272(his)-271(day.)-314(The)-272(Talmud,)-276(indeed,)-277(has)-272(the)-271(tale)-271(of)]TJ 0 -13.549 Td [(Christ)-347(having)-346(studied)-347(magic)-347(in)-346(Egypt.)-540(Whence)-347(this)-347(legend,)-370(as)]TJ 0 -13.549 Td [(well)-250(as)-250(that)-250(of)-250(Panthera,)-250(came,)-250(we)-250(shall)-250(see)-250(presently.)]TJ/F16 7.9701 Tf -72.756 -24.197 Td [([050])]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 76.763 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 69.951 Td [(80)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Adv.)-250(Haer.)-250(lib.)-250(iii;)-250(Haer.)-250(lxviii.)-250(7.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +333 0 obj << +/Length 4237 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 15.7808 Tf 46.771 518.175 Td [(IV.)-250(The)-250(Talmud.)]TJ/F16 10.9091 Tf 0 -39.445 Td [(The)-181(Talmud)-181(\050)]TJ/F32 10.9091 Tf 58.478 0 Td [(i.e.)]TJ/F16 10.9091 Tf 15.807 0 Td [(the)-181(Teaching\051)-180(consists)-181(of)-181(two)-181(parts,)-194(the)-181(Mischna)]TJ -74.285 -13.549 Td [(and)-250(the)-250(Gemara.)]TJ 11.956 -15.587 Td [(The)-363(Mischna)-363(\050)]TJ/F32 10.9091 Tf 66.09 0 Td [(i.e.)]TJ/F30 10.9091 Tf 19.761 0 Td [(\264\265\305\304)]TJ/F31 10.9091 Tf 20.029 0 Td 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[(For)-271(forty)-271(days)-270(did)-271(the)-271(herald)-271(go)-270(before)-271(him)-271(and)-271(proclaim)-270(aloud,)]TJ 0 -13.549 Td [(He)-233(is)-234(to)-233(be)-233(stoned)-233(to)-233(death)-234(because)-233(he)-233(has)-233(practised)-234(evil,)-236(and)-233(has)]TJ 0 -13.549 Td [(led)-309(the)-310(Israelites)-309(astray,)-325(and)-309(provoked)-310(them)-309(to)-310(schism.)-428(Let)-309(any)]TJ 0 -13.55 Td [(one)-268(who)-267(can)-268(bring)-268(evidence)-267(of)-268(his)-268(innocence)-267(come)-268(forward)-267(and)]TJ 0 -13.549 Td [(speak!)-501(But)-334(as)-334(nothing)-334(was)-333(produced)-334(which)-334(could)-334(establish)-333(his)]TJ 0 -13.549 Td [(innocence,)-383(he)-357(was)-356(crucified)-357(on)-357(the)-356(rest-day)-357(of)-356(the)-357(Passah)-356(\050)]TJ/F32 10.9091 Tf 267.299 0 Td [(i.e.)]TJ/F16 10.9091 Tf -267.299 -13.549 Td [(the)-250(day)-250(before)-250(the)-250(Passover\051.)]TJ/F20 10.9091 Tf 126.327 0 Td [(\035)]TJ/F16 10.9091 Tf -114.372 -15.418 Td [(The)-282(Mischna)-282(of)-283(Tract.)-346(Sanhedrim,)-290(fol.)-347(67,)-290(treats)-282(of)-282(the)-283(com-)]TJ -11.955 -13.549 Td [(mand)-256(in)-256(Deut.)-269(xiii.)-269(6-11,)-257(that)-257(any)-256(Hebrew)-256(who)-256(should)-256(introduce)]TJ 0 -13.549 Td [(the)-276(worship)-276(of)-276(other)-276(gods)-275(should)-276(be)-276(stoned)-276(with)-276(stones.)-328(On)-275(this)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 76.763 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 96.781 69.951 Td [(87)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Eisenmenger:)-250(Neuentdecktes)-250(Judenthum,)-250(I.)-250(pp.)-250(231-7.)-250(K\366nigsberg,)-250(1711.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +366 0 obj << +/Length 5689 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(IV.)-250(The)-250(Talmud.)-18003(73)]TJ +0 g 0 G + 0 -30.759 Td [(the)-268(Gemara)-267(of)-268(Babylon)-267(relates)-268(that,)-272(in)-267(the)-268(city)-267(of)-268(Lydda,)-271(Jeschu)]TJ 0 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[(and)-275(listen)-274(to)-275(him)-275(\050the)-274(accused\051.)-324(But)-275(he)-275(does)-274(not)-275(see)-275(them.)-323(Then)]TJ 0 -13.549 Td [(he)-262(whom)-262(the)-262(accused)-262(had)-262(formerly)-524(endeavoured)-262(to)-262(seduce)-262(says)]TJ/F16 7.9701 Tf 291.024 0 Td [([059])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(to)-251(him,)]TJ/F20 10.9091 Tf 33.656 0 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(Repeat,)-251(I)-250(pray)-251(you,)-250(what)-251(you)-250(told)-251(me)-250(before)-251(in)-250(private.)]TJ/F20 10.9091 Tf 239.708 0 Td [(\031)]TJ/F16 10.9091 Tf -276.997 -13.549 Td [(Then,)-264(should)-261(he)-262(do)-261(so,)-264(the)-261(other)-261(will)-262(say)-261(further,)]TJ/F20 10.9091 Tf 216.141 0 Td [(\030)]TJ/F16 10.9091 Tf 3.633 0 Td [(But)-261(how)-261(shall)]TJ -219.774 -13.549 Td [(we)-334(leave)-334(our)-334(God)-334(in)-334(heaven)-334(and)-334(serve)-334(idols?)]TJ/F20 10.9091 Tf 202.433 0 Td [(\031)]TJ/F16 10.9091 Tf 7.276 0 Td [(Now)-334(should)-334(the)]TJ -209.709 -13.549 Td [(accused)-296(be)-296(converted)-297(and)-296(repent)-296(at)-296(this)-297(saying,)-307(it)-297(is)-296(well;)-319(but)-296(if)]TJ 0 -13.549 Td [(he)-295(goes)-295(on)-296(to)-295(say,)-306(That)-295(is)-296(our)-295(affair,)-306(and)-296(so)-295(and)-295(so)-295(ought)-295(we)-295(to)]TJ 0 -13.55 Td [(do,)-223(then)-215(the)-216(spies)-215(must)-216(lead)-215(him)-216(off)-216(to)-215(the)-216(house)-215(of)-216(judgment)-215(and)]TJ 0 -13.549 Td [(stone)-246(him.)-249(This)-246(is)-246(what)-246(was)-246(done)-246(to)-246(the)-246(son)-246(of)-246(Stada)-247(at)-246(Lud,)-246(and)]TJ 0 -13.549 Td [(they)-288(hung)-287(him)-288(up)-288(on)-287(the)-288(eve)-288(of)-287(the)-288(Passover.)]TJ/F20 10.9091 Tf 200.042 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(88)]TJ/F16 10.9091 Tf 11.607 -3.959 Td [(And)-288(the)-287(Tract.)]TJ -216.492 -13.549 Td [(Sanhedrim)-239(says,)]TJ/F20 10.9091 Tf 74.016 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(It)-239(is)-239(relat)1(ed)-239(that)-239(on)-239(the)-239(eve)-238(of)-239(the)-239(Sabbath)-239(they)]TJ -78.86 -13.549 Td [(crucified)-223(Jeschu,)-228(a)-223(herald)-222(going)-223(before)-223(him,)]TJ/F20 10.9091 Tf 189.738 0 Td [(\035)]TJ/F16 10.9091 Tf 7.273 0 Td [(as)-223(has)-222(been)-223(already)]TJ -197.011 -13.55 Td [(quoted;)-318(and)-295(then)-295(follows)-296(the)-295(comment:)]TJ/F20 10.9091 Tf 177.024 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Ula)-295(said,)-307(Will)-295(you)-295(not)]TJ -181.868 -13.549 Td [(judge)-334(him)-335(to)-334(have)-335(been)-334(the)-335(son)-334(of)-335(destruction,)-355(because)-335(he)-334(is)-334(a)]TJ 0 -13.549 Td [(seducer)-374(of)-373(the)-374(people?)-621(For)-374(the)-374(Merciful)-373(says)-374(\050Deut.)-621(xiii.)-621(8\051,)]TJ 0 -13.549 Td [(Thou)-284(shalt)-284(not)-284(spare)-283(him,)-293(neither)-284(shalt)-283(thou)-284(conceal)-284(him.)-352(But)-283(I,)]TJ 0 -13.549 Td 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[(gives)-180(the)-180(following)-180(perplexing)-180(account)-180(of)-179(the)-180(parents)-180(of)-180(Jeschu:)]TJ/F16 7.9701 Tf 272.162 3.958 Td [(89)]TJ/F20 10.9091 Tf -272.162 -17.508 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(They)-230(stoned)-230(the)-230(son)-230(of)-230(Stada)-230(in)-230(Lud)-230(\050Lydda\051,)-234(and)-230(crucified)-230(him)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 87.883 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 81.071 Td [(88)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Tract.)-250(Sabbath,)-250(fol.)-250(67.)]TJ/F16 5.9776 Tf -8.718 -7.311 Td [(89)]TJ/F32 8.9664 Tf 8.718 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(fol.)-250(104.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +370 0 obj << +/Length 6071 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(74)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(on)-306(the)-306(eve)-306(of)-306(the)-306(Passover.)-418(This)-306(Stada's)-306(son)-306(was)-306(Pandira's)-306(son.)]TJ 0 -13.549 Td [(Rabbi)-201(Chasda)-201(said)-201(Stada's)-201(husband)-201(was)-201(Pandira's)-201(master,)-210(namely)]TJ 0 -13.549 Td [(Paphos,)-271(son)-267(of)-266(Jehuda.)-300(But)-267(how)-267(was)-266(Stada)-267(his)-267(mother?)-300(His)-266(\050)]TJ/F32 10.9091 Tf 267.299 0 Td [(i.e.)]TJ/F16 10.9091 Tf -267.299 -13.549 Td [(Pandira's\051)-364(mother)-365(was)-364(a)-365(woman's)-364(hair-dresser.)-593(As)-365(they)-364(say)-364(in)]TJ 0 -13.55 Td [(Pombeditha)-314(\050the)-315(Babylonish)-314(school)-315(by)-314(the)-315(Euphrates\051,)-330(this)-314(one)]TJ 0 -13.549 Td [(went)-250(astray)-250(\050S'tath-da\051)-250(from)-250(her)-250(husband.)]TJ/F20 10.9091 Tf 180.709 0 Td [(\035)]TJ/F16 7.9701 Tf -253.465 0 Td [([060])]TJ/F16 10.9091 Tf 84.712 -17.2 Td [(The)-313(Gloss)-313(or)-313(Paraphrase)-313(on)-313(this)-313(is:)]TJ/F20 10.9091 Tf 160.334 0 Td 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0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(90)]TJ/F16 10.9091 Tf -108.317 -21.159 Td [(The)-340(obscurity)-341(of)-340(the)-341(passage)-340(arises)-340(from)-341(various)-340(causes.)-521(R.)]TJ -11.956 -13.549 Td [(Chasda)-270(is)-271(a)-270(punster,)-275(and)-271(plays)-270(on)-270(the)-271(double)-270(meaning)-270(of)]TJ/F20 10.9091 Tf 250.946 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Baal)]TJ/F20 10.9091 Tf 19.996 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.55 Td [(for)]TJ/F20 10.9091 Tf 15.728 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(husband)]TJ/F20 10.9091 Tf 36.36 0 Td [(\035)]TJ/F16 10.9091 Tf 7.852 0 Td [(and)]TJ/F20 10.9091 Tf 18.761 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(master.)]TJ/F20 10.9091 Tf 31.811 0 Td [(\035)]TJ/F16 10.9091 Tf 7.852 0 Td [(There)-276(is)-275(also)-276(ambiguity)-276(in)-276(the)-275(pro-)]TJ -128.051 -13.549 Td [(noun)]TJ/F20 10.9091 Tf 25.437 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(his;)]TJ/F20 10.9091 Tf 15.764 0 Td 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[(had)-437(his)-437(school)-438(at)-437(Bene-Barah.)-812(To)-437(him)-437(the)-437(first)-437(composition)]TJ 0 -13.549 Td [(of)-341(the)-341(Mischna)-341(arrangements)-341(is)-341(ascribed.)-523(As)-341(a)-341(follower)-341(of)-340(the)]TJ 0 -13.55 Td [(pseudo-Messiah)-209(Barcochab,)-217(in)-210(the)-209(war)-209(of)-209(Trajan)-209(and)-209(Hadrian,)-217(he)]TJ 0 -13.549 Td [(sealed)-216(a)-216(life)-216(of)-216(enthusiasm)-216(with)-215(a)-216(martyr's)-216(death,)-223(A.D.)-216(135,)-223(at)-215(the)]TJ 0 -13.549 Td [(capture)-266(of)-266(Bether.)-298(When)-266(the)-266(Jews)-266(were)-266(dispersed)-266(and)-266(forbidden)]TJ 0 -13.549 Td [(to)-268(assemble,)-271(Akiba)-268(collected)-267(the)-268(Jews)-267(and)-268(continued)-267(instructing)]TJ 0 -13.549 Td [(them)-398(in)-399(the)-398(Law.)-696(Paphus)-398(remonstrated)-399(with)-398(him)-399(on)-398(the)-398(risk.)]TJ 0 -13.549 Td [(Akiba)-396(answered)-396(by)-396(a)-396(parable.)]TJ/F20 10.9091 Tf 143.229 0 Td 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[(revolt)-280(of)-280(Barcochab,)-288(for)-280(then)-280(the)-281(Jews)-280(had)-280(not)-280(the)-280(power)-280(of)-280(life)]TJ 0 -13.549 Td [(and)-322(death)-323(in)-322(their)-323(hands.)-467(The)-322(execution)-322(must)-323(have)-322(taken)-322(place)]TJ 0 -13.549 Td [(long)-324(before;)-361(yet)-323(the)-324(Rabbis)-324(whose)-324(names)-324(appear)-324(in)-323(connection)]TJ 0 -13.549 Td [(with)-247(the)-247(story)]TJ/F20 10.9091 Tf 59.933 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(always)-247(excepting)-247(Jehoshua)-247(son)-247(of)-247(Perachia)]TJ/F20 10.9091 Tf 187.97 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(all)]TJ -269.721 -13.549 Td [(belong)-250(to)-250(the)-250(second)-250(century)-250(after)-250(Christ.)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 87.722 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 80.91 Td [(98)]TJ/F16 8.9664 Tf 8.718 -3.809 Td 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[(whatever)-250(concerning)-250(Jesus)-250(of)-250(Nazareth.)]TJ 11.956 -13.549 Td [(We)-391(shall)-391(see)-391(next)-391(how)-391(the)-391(confusion)-391(that)-391(originated)-391(in)-390(the)]TJ -11.956 -13.549 Td [(Talmud)-183(grew)-182(into)-183(the)-183(monstrous)-183(romance)-182(of)-183(the)-183(Toledoth)-182(Jeschu,)]TJ 0 -13.549 Td [(the)-250(Jewish)-250(counter-Gospel)-250(of)-250(the)-250(Middle)-250(Ages.)]TJ/F16 7.9701 Tf -72.755 -24.197 Td [([067])]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +404 0 obj << +/Length 6003 +>> +stream +0 g 0 G +0 g 0 G +BT +/F16 15.7808 Tf 46.771 518.175 Td [(V.)-250(The)-250(Counter-Gospels.)]TJ/F16 10.9091 Tf 0 -33.94 Td [(In)-278(the)-279(thirteenth)-278(century)-279(it)-278(became)-278(known)-279(among)-278(the)-278(Christians)]TJ 0 -13.549 Td [(that)-285(the)-284(Jews)-285(were)-285(in)-285(possession)-284(of)-285(an)-285(anti-evangel.)-354(It)-285(was)-284(kept)]TJ 0 -13.549 Td 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[(\050the)-304(Lord)-303(will)-304(sanctify\051)-303(is)-304(in)-303(both)-303(contracted)-304(into)-303(Jeschu)-304(by)-303(the)]TJ 0 -13.55 Td [(rejection)-250(of)-250(an)]TJ/F32 10.9091 Tf 65.739 0 Td [(Ain)]TJ/F16 10.9091 Tf 15.152 0 Td [(,)]TJ +ET +q +1 0 0 1 133.117 333.321 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 144.026 333.321 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 154.935 333.321 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 165.844 333.321 Td [(for)]TJ +ET +q +1 0 0 1 181.291 333.321 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 192.2 333.321 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 203.109 333.321 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 214.019 333.321 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 224.928 333.321 Td [(.)]TJ -166.201 -14.485 Td [(The)-278(Rabbi)-277(Elias,)-285(in)-278(his)-277(Tischbi,)-285(under)-278(the)-277(word)-278(Jeschu,)-285(says,)]TJ/F20 10.9091 Tf -11.956 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Because)-281(the)-281(Jews)-281(will)-282(not)-281(acknowledge)-281(him)-281(to)-281(be)-281(the)-281(Saviour,)]TJ -4.844 -13.55 Td [(they)-389(do)-389(not)-388(call)-389(him)-389(Jeschua,)-423(but)-389(reject)-389(the)-388(Ain)-389(and)-389(call)-388(him)]TJ 0 -13.549 Td [(Jeschu.)]TJ/F20 10.9091 Tf 31.811 0 Td [(\035)]TJ/F16 10.9091 Tf 8.2 0 Td [(And)-308(the)-307(Rabbi)-308(Abraham)-308(Perizol,)-322(in)-307(his)-308(book)-308(Maggers)]TJ -40.011 -13.549 Td [(Abraham,)-429(c.)-679(59,)-429(says,)]TJ/F20 10.9091 Tf 107.483 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(His)-393(name)-393(was)-393(Jeschua;)-465(but)-393(as)-393(Rabbi)]TJ -112.327 -13.549 Td [(Moses,)-280(the)-275(son)-274(of)-274(Majemoun)-274(of)-274(blessed)-275(memory,)-280(has)-274(written)-274(it,)]TJ 0 -13.549 Td [(and)-376(as)-377(we)-376(find)-376(it)-376(throughout)-377(the)-376(Talmud,)-408(it)-376(is)-376(written)-376(Jeschu.)]TJ 0 -13.55 Td [(They)-280(have)-280(carefully)-281(left)-280(out)-280(the)]TJ/F32 10.9091 Tf 141.938 0 Td [(Ain)]TJ/F16 10.9091 Tf 15.153 0 Td [(,)-288(because)-280(he)-280(was)-280(not)-280(able)-280(to)]TJ -157.091 -13.549 Td [(save)-250(himself.)]TJ/F20 10.9091 Tf 57.568 0 Td [(\035)]TJ/F16 10.9091 Tf -45.612 -14.485 Td [(The)-288(Talmud)-288(in)-288(the)-288(Tract.)-364(Sanhedrim)]TJ/F16 7.9701 Tf 162.277 3.959 Td [(99)]TJ/F16 10.9091 Tf 11.611 -3.959 Td [(says,)]TJ/F20 10.9091 Tf 24.759 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(It)-288(is)-288(not)-288(lawful)]TJ -215.446 -13.549 Td [(to)-385(name)-385(the)-385(name)-385(of)-384(a)-385(false)-385(God.)]TJ/F20 10.9091 Tf 154.507 0 Td [(\035)]TJ/F16 10.9091 Tf 9.042 0 Td [(On)-385(this)-385(account)-385(the)-384(Jews,)]TJ -163.549 -13.55 Td [(rejecting)-322(the)-322(mission)-322(of)-322(our)-322(Saviour,)-680(refused)-322(to)-322(pronounce)-321(his)]TJ/F16 7.9701 Tf 291.024 0 Td [([068])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(name)-297(without)-297(mutilating)-297(it.)-390(By)-297(omitting)-297(the)]TJ/F32 10.9091 Tf 197.356 0 Td [(Ain)]TJ/F16 10.9091 Tf 15.153 0 Td [(,)-309(the)-296(Cabbalists)]TJ -212.509 -13.549 Td [(were)-396(able)-396(to)-396(give)-396(a)-395(significance)-396(to)-396(the)-396(name.)-688(In)-396(its)-395(curtailed)]TJ 0 -13.549 Td [(form)-224(it)-223(is)-224(composed)-224(of)-224(the)-223(letters)-224(Jod,)-229(Schin,)-229(Vau,)-229(which)-224(are)-223(tak-)]TJ 0 -13.549 Td [(en)-234(to)-234(stand)-234(for)]TJ +ET +q +1 0 0 1 111.52 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 122.43 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 133.339 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 144.248 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 155.157 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 166.066 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 176.975 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 187.884 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 198.793 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 209.702 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 220.611 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 231.52 114.662 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 242.43 114.662 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 253.339 114.662 Td [(jimmach)-234(schemo)]TJ -206.568 -13.55 Td [(vezichrono,)]TJ/F20 10.9091 Tf 53.614 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(His)-214(name)-215(and)-214(remembrance)-215(shall)-214(be)-215(extinguished.)]TJ/F20 10.9091 Tf 217.329 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(This)-250(is)-250(the)-250(reason)-250(given)-250(by)-250(the)-250(Toledoth)-250(Jeschu.)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 76.763 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 50.009 69.951 Td [(99)]TJ/F16 8.9664 Tf 8.718 -3.809 Td [(Fol.)-250(114.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +409 0 obj << +/Length 5409 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(82)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 11.956 -30.759 Td [(Who)-357(were)-358(the)-357(authors)-358(of)-357(the)-357(books)-358(called)-357(Toledoth)-357(Jeschu,)]TJ -11.956 -13.549 Td [(the)-250(two)-250(counter-Gospels,)-250(is)-250(not)-250(known.)]TJ 11.956 -14.926 Td [(Justin)-243(Martyr,)-244(who)-242(died)-243(A.D.)-243(163,)-244(speaks)-242(of)-243(the)-242(blasphemous)]TJ -11.956 -13.549 Td [(writings)-213(of)-213(the)-213(Jews)-212(about)-213(Jesus;)]TJ/F16 7.9701 Tf 141.297 3.959 Td [(100)]TJ/F16 10.9091 Tf 14.911 -3.959 Td [(but)-213(that)-213(they)-213(contained)-212(tradi-)]TJ -156.208 -13.549 Td [(tions)-223(of)-223(the)-223(life)-223(of)-222(the)-223(Saviour)-223(can)-223(hardly)-223(be)-223(believed)-223(in)-222(presence)]TJ 0 -13.549 Td [(of)-330(the)-329(silence)-330(of)-329(Josephus)-330(and)-330(Justus,)-349(and)-330(the)-329(ignorance)-330(of)-329(the)]TJ 0 -13.549 Td [(Jew)-250(of)-251(Celsus.)-251(Origen)-251(says)-250(in)-251(his)-250(answer,)-251(that)]TJ/F20 10.9091 Tf 202.756 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(though)-250(innumer-)]TJ -207.6 -13.549 Td [(able)-365(lies)-365(and)-366(calumnies)-365(had)-365(been)-365(forged)-365(against)-365(the)-365(venerable)]TJ 0 -13.55 Td [(Jesus,)-506(none)-455(had)-455(dared)-455(to)-455(charge)-455(him)-455(with)-455(any)-455(intemperance)]TJ 0 -13.549 Td [(whatever.)]TJ/F20 10.9091 Tf 42.709 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(101)]TJ/F16 10.9091 Tf 15.897 -3.959 Td [(He)-316(speaks)-315(confidently,)-332(with)-316(full)-316(assurance.)-447(If)-315(he)]TJ -63.45 -13.549 Td [(had)-257(ever)-258(met)-257(with)-257(such)-258(a)-257(calumny,)-259(he)-257(would)-258(not)-257(have)-257(denied)-257(its)]TJ 0 -13.549 Td [(existence,)-358(he)-337(would)-336(have)-336(set)-337(himself)-336(to)-337(work)-336(to)-337(refute)-336(it.)-509(Had)]TJ 0 -13.549 Td [(such)-274(calumnious)-275(writings)-274(existed,)-280(Origen)-275(would)-274(have)-274(been)-274(sure)]TJ 0 -13.55 Td [(to)-285(know)-284(of)-285(them.)-354(We)-285(may)-285(therefore)-285(be)-284(quite)-285(satisfied)-285(that)-284(none)]TJ 0 -13.549 Td [(such)-250(existed)-250(in)-250(his)-250(time,)-250(the)-250(middle)-250(of)-250(the)-250(third)-250(century.)]TJ 11.956 -14.925 Td [(The)-241(Toledoth)-241(Jeschu)-241(comes)-241(before)-241(us)-241(with)-241(a)-241(flourish)-241(of)-241(trum-)]TJ -11.956 -13.549 Td [(pets)-348(from)-348(Voltaire.)]TJ/F20 10.9091 Tf 90.79 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Le)-348(Toledos)-348(Jeschu,)]TJ/F20 10.9091 Tf 86.064 0 Td [(\035)]TJ/F16 10.9091 Tf 8.641 0 Td [(says)-348(he,)]TJ/F20 10.9091 Tf 39.672 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(est)-348(le)-348(plus)]TJ -234.854 -13.55 Td [(ancien)-459(\351crit)-460(Juif,)-511(qui)-460(nous)-459(ait)-459(\351t\351)-460(transmis)-459(contre)-459(notre)-459(reli-)]TJ 0 -13.549 Td [(gion.)-418(C'est)-306(une)-305(vie)-306(de)-306(Jesus)-306(Christ,)-320(toute)-306(contraire)-306(\340)-306(nos)-305(Saints)]TJ 0 -13.549 Td [(Evangiles:)-642(elle)-446(parait)-446(\352tre)-446(du)-446(premier)-446(si\350cle,)-495(et)-446(m\352me)-445(\351crite)]TJ 0 -13.549 Td [(avant)-346(les)-346(evangiles.)]TJ/F20 10.9091 Tf 87.234 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(102)]TJ/F16 10.9091 Tf 20.007 -3.959 Td [(A)-346(fair)-346(specimen)-347(of)-346(reckless)-346(judgment)]TJ/F16 7.9701 Tf -184.84 0 Td [([069])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(on)-335(a)-334(matter)-335(of)-334(importance,)-356(without)-334(having)-335(taken)-334(the)-335(trouble)-334(to)]TJ 0 -13.55 Td [(examine)-288(the)-287(grounds)-288(on)-288(which)-287(it)-288(was)-287(made!)-363(Luther)-288(knew)-287(more)]TJ 0 -13.549 Td [(of)-250(it)-250(than)-250(did)-250(Voltaire,)-250(and)-250(put)-250(it)-250(in)-250(a)-250(very)-250(different)-250(place:)]TJ/F20 10.9091 Tf 251.171 0 Td [(\024)]TJ/F20 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[(and)-306(sculptured)-307(representations)-306(such)-306(as)-307(would)-306(meet)-306(the)-307(eye)-306(of)-306(a)]TJ 0 -13.549 Td [(mediaeval)-250(Jew)-250(at)-250(every)-250(turn.)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 98.842 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 92.03 Td [(106)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Fabricius,)-250(Codex)-250(Apocryph.)-250(N.T.)-250(ii.)-250(p.)-250(493.)]TJ/F16 5.9776 Tf -11.706 -7.311 Td [(107)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Whereas)-247(the)-248(bitter)-247(conflict)-248(of)-247(Simon)-247(Peter)-248(and)-247(Simon)-247(Magus)-248(was)-247(a)-248(subject)]TJ -11.956 -10.959 Td [(well)-250(known)-250(in)-250(early)-250(Christian)-250(tradition.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +436 0 obj << +/Length 4789 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(88)-14641(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 11.956 -30.759 Td 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[(In)-360(the)-361(Toledoth)-360(Jeschu)-361(of)-360(Wagenseil,)-388(Simon)-361(Peter)-360(is)-360(repre-)]TJ -11.956 -13.55 Td [(sented)-284(as)-284(a)-285(Jew)-284(ruling)-284(the)-284(Christians)-284(in)-284(favour)-285(of)-284(the)-284(Jews.)-352(The)]TJ 0 -13.549 Td [(Papacy)-341(must)-341(have)-342(been)-341(fully)-341(organized)-341(when)-341(this)-341(anti-evangel)]TJ 0 -13.549 Td [(was)-242(written,)-244(and)-242(the)-243(Jews)-242(must)-242(have)-243(felt)-242(the)-242(protection)-242(accorded)]TJ 0 -13.549 Td [(them)-358(by)-357(the)-358(Popes)-715(against)-357(their)-358(persecutors.)-572(St.)-573(Gregory)-357(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([094])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(Great)-335(wrote)-335(letters,)-356(in)-335(591)-335(and)-335(598,)-356(in)-335(behalf)-335(of)-335(the)-335(Jews)-335(who)]TJ 0 -13.549 Td [(were)-226(maltreated)-226(in)-226(Italy)-226(and)-226(Sicily.)-242(Alexander)-226(II.,)-231(in)-226(1068,)-230(wrote)]TJ 0 -13.55 Td [(a)-223(letter)-222(to)-223(the)-223(Bishops)-222(of)-223(Gaul)-222(exhorting)-223(them)-223(to)-222(protect)-223(the)-222(Jews)]TJ 0 -13.549 Td [(against)-341(the)-341(violence)-341(of)-340(the)-341(Crusaders,)-364(who)-341(massacred)-341(them)-340(on)]TJ 0 -13.549 Td [(their)-288(way)-289(to)-288(the)-288(East.)-365(He)-288(gave)-288(as)-288(his)-289(reason)-288(for)-288(their)-288(protection)]TJ 0 -13.549 Td [(the)-454(very)-455(one)-454(put)-455(into)-454(Simon)-455(Cephas')-454(mouth)-455(in)-454(the)-454(Toledoth)]TJ 0 -13.549 Td [(Jeschu,)-369(that)-346(God)-346(had)-345(preserved)-346(them)-345(and)-346(scattered)-345(them)-346(in)-345(all)]TJ 0 -13.55 Td [(countries)-370(as)-370(witnesses)-370(to)-370(the)-371(truth)-370(of)-370(the)-370(Gospel.)-610(In)-370(the)-370(cruel)]TJ 0 -13.549 Td [(confiscation)-238(of)-238(their)-238(goods,)-240(and)-238(expulsion)-238(from)-238(France)-238(by)-237(Philip)]TJ 0 -13.549 Td [(Augustus,)-366(and)-342(the)-343(simultaneous)-343(persecution)-342(they)-343(underwent)-342(in)]TJ 0 -13.549 Td [(England,)-323(Innocent)-309(III.)-308(took)-309(their)-308(side,)-323(and)-309(insisted,)-323(in)-308(1199,)-323(on)]TJ 0 -13.549 Td [(their)-256(being)-257(protected)-256(from)-257(violence.)-269(Gregory)-257(IX.)-256(defended)-256(them)]TJ 0 -13.55 Td [(when)-434(maltreated)-434(in)-434(Spain)-434(and)-434(in)-434(France)-434(by)-434(the)-434(Crusaders)-433(in)]TJ 0 -13.549 Td [(1236,)-262(on)-260(their)-260(appeal)-260(to)-260(him)-260(for)-260(protection.)-280(In)-260(1246,)-263(the)-260(Jews)-259(of)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +523 0 obj << +/Length 4538 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(108)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(Germany)-298(appealed)-297(to)-298(the)-298(Pope,)-310(Innocent)-297(IV.,)-310(against)-298(the)-297(eccle-)]TJ 0 -13.549 Td [(siastical)-245(and)-244(secular)-245(princes)-245(who)-245(pillaged)-244(them)-245(on)-245(false)-244(charges.)]TJ 0 -13.549 Td [(Innocent)-277(wrote,)-284(in)-277(1247,)-283(ordering)-277(those)-277(who)-277(had)-277(wronged)-277(them)]TJ 0 -13.549 Td [(to)-250(indemnify)-250(them)-250(for)-250(their)-250(losses.)]TJ 11.956 -14.777 Td [(In)-339(1417,)-361(the)-339(Jews)-338(of)-339(Constance)-339(came)-339(to)-339(meet)-339(Martin)-338(V.,)-361(as)]TJ -11.956 -13.549 Td [(their)-313(protector,)-329(on)-314(his)-313(coronation,)-329(with)-313(hymns)-313(and)-313(torches,)-329(and)]TJ 0 -13.549 Td [(presented)-232(him)-232(with)-231(the)-232(Pentateuch,)-235(which)-232(he)-232(had)-232(the)-231(discourtesy)]TJ 0 -13.55 Td [(to)-282(refuse,)-289(saying)-281(that)-282(they)-281(might)-282(have)-281(the)-282(Law,)-289(but)-282(they)-281(did)-281(not)]TJ 0 -13.549 Td [(understand)-250(it.)]TJ 11.956 -14.776 Td [(The)-324(claim)-325(made)-324(in)-324(the)-325(Toledoth)-324(Jeschu)-324(that)-325(the)-324(Papacy)-324(was)]TJ -11.956 -13.55 Td [(a)-412(government)-412(in)-411(the)-412(interest)-412(of)-411(the)-412(Jews)-412(against)-412(the)-411(violence)]TJ 0 -13.549 Td [(of)-320(the)-319(Christians,)-337(points)-320(to)-319(the)-320(thirteenth)-319(century)-320(as)-319(the)-320(date)-319(of)]TJ 0 -13.549 Td [(the)-297(composition)-296(of)-297(this)-297(book,)-308(a)-297(century)-296(when)-297(the)-297(Jews)-296(suffered)]TJ 0 -13.549 Td [(more)-413(from)-413(Christian)-412(brutality)-413(than)-413(at)-413(any)-412(other)-413(period,)-453(when)]TJ 0 -13.549 Td [(their)-342(exasperation)-342(against)-342(everything)-342(Christian)-342(was)-342(wrought)-342(to)]TJ 0 -13.55 Td [(its)-316(highest)-316(pitch,)-333(and)-316(when)-316(they)-317(found)-316(the)-632(Chair)-316(of)-316(Peter)-316(their)]TJ/F16 7.9701 Tf -72.755 0 Td [([095])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(only)-250(protection)-250(against)-250(extermination)-250(by)-250(the)-250(disciples)-250(of)-250(Christ.)]TJ 11.956 -14.776 Td [(Some)-291(dim)-291(reference)-291(may)-292(be)-291(made)-291(to)-291(the)-291(anti-pope)-291(of)-291(Jewish)]TJ -11.956 -13.55 Td [(blood,)-406(Peter)-374(Leonis,)-406(who)-375(took)-374(the)-375(name)-375(of)-374(Anacletus)-375(II.,)-405(and)]TJ 0 -13.549 Td [(who)-380(survives)-381(in)-380(modern)-380(Jewish)-380(legend)-381(as)-380(the)-380(Pope)-380(Elchanan.)]TJ 0 -13.549 Td [(Anacletus)-185(II.)-184(\050A.D.)-185(1130-1138\051)-185(maintained)-184(his)-185(authority)-185(in)-184(Rome)]TJ 0 -13.549 Td [(against)-276(Innocent)-276(II.,)-282(and)-276(from)-276(his)-276(refuge)-275(in)-276(the)-276(tower)-276(of)-276(St.)-327(An-)]TJ 0 -13.549 Td [(gelo,)-423(defied)-388(the)-388(Emperor)-388(Lothair,)-423(who)-388(had)-388(marched)-388(to)-388(Rome)]TJ 0 -13.55 Td [(to)-370(install)-370(Innocent.)-611(Anacletus)-370(was)-370(accused)-370(of)-370(showing)-370(favour)]TJ 0 -13.549 Td [(to)-297(the)-296(Jews,)-309(whose)-296(blood)-297(he)-297(inherited)]TJ/F20 10.9091 Tf 167.103 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(his)-297(father)-296(was)-297(a)-297(Jewish)]TJ -178.012 -13.549 Td [(usurer.)-610(When)-371(Christians)-370(shrank)-370(from)-370(robbing)-370(the)-370(churches)-370(of)]TJ 0 -13.549 Td [(their)-281(silver)-281(and)-280(golden)-281(ornaments,)-288(required)-281(by)-281(Anacletus)-281(to)-280(pay)]TJ 0 -13.549 Td [(his)-310(mercenaries)-310(and)-310(bribe)-309(the)-310(venal)-310(Romans,)-325(he)-310(is)-310(said)-310(to)-309(have)]TJ 0 -13.549 Td [(entrusted)-250(the)-250(odious)-250(task)-250(to)-250(the)-250(Jews.)]TJ 11.956 -14.777 Td [(Jewish)-231(legend)-230(has)-231(converted)-231(the)-231(Jewish)-230(anti-pope)-231(into)-231(the)-230(son)]TJ -11.956 -13.549 Td [(of)-275(the)-274(Rabbi)-275(Simeon)-275(Ben)-274(Isaac,)-281(of)-275(Mainz,)-281(who)-274(died)-275(A.D.)-274(1096.)]TJ 0 -13.549 Td [(According)-324(to)-323(the)-324(story,)-342(the)-324(child)-324(Elchanan)-323(was)-324(stolen)-324(from)-323(his)]TJ 0 -13.55 Td [(father)-305(and)-305(mother)-305(by)-305(a)-305(Christian)-305(nurse,)-319(was)-305(taken)-305(charge)-305(of)-305(by)]TJ 0 -13.549 Td [(monks,)-390(grew)-361(up)-362(to)-362(be)-362(ordained)-362(pri)1(est,)-390(and)-362(finally)-362(was)-361(elected)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +527 0 obj << +/Length 4929 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(VI.)-250(The)-250(First)-250(Toledoth)-250(Jeschu.)-12003(109)]TJ +0 g 0 G + 0 -30.759 Td [(Pope.)]TJ 11.956 -13.713 Td [(As)-243(a)-243(child)-243(he)-243(had)-243(been)-243(wont)-243(to)-243(play)-243(chess)-243(with)-243(his)-243(father,)-244(and)]TJ -11.956 -13.55 Td [(had)-304(learned)-303(from)-304(him)-303(a)-303(favourite)-304(move)-303(whereby)-304(to)-303(check-mate)]TJ 0 -13.549 Td [(his)-250(adversary.)]TJ 11.956 -13.713 Td [(The)-249(Jews)-250(of)-249(Germany)-250(suffered)-249(from)-250(oppression,)-249(and)-249(appoint-)]TJ -11.956 -13.55 Td [(ed)-314(the)-315(Rabbi)-314(Simeon)-315(to)-314(bear)-315(their)-314(complaints)-314(to)-315(the)-314(Pope.)-443(The)]TJ 0 -13.549 Td [(old)-246(Jew)-246(went)-246(to)-246(Rome)-246(and)-246(was)-246(introduced)-246(to)-246(the)-246(presence)-246(of)-245(the)]TJ 0 -13.549 Td [(Holy)-352(Father.)-556(Elchanan)-352(recognized)-351(him)-352(at)-352(once,)-378(and)-352(sent)-351(forth)]TJ 0 -13.549 Td [(all)-238(his)-237(attendants,)-240(then)-238(proposed)-238(a)-237(game)-238(of)-238(chess)-237(with)-238(the)-237(Rabbi.)]TJ 0 -13.549 Td [(When)-199(the)-199(Pope)-199(played)-199(the)-200(favourite)-199(move)-199(of)-199(the)-199(old)-199(Jew,)-209(Simeon)]TJ 0 -13.549 Td [(Ben)-312(Isaac)-312(sprang)-312(up,)-328(smote)-312(his)-312(brow,)-327(and)-312(cried)-312(out,)]TJ/F20 10.9091 Tf 235.413 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(I)-312(thought)]TJ -240.256 -13.55 Td [(none)-281(knew)-280(this)-281(move)-280(save)-281(I)-280(and)-281(my)-280(long-lost)-281(child.)]TJ/F20 10.9091 Tf 228.435 0 Td [(\035)-281(\034)]TJ/F16 10.9091 Tf 12.747 0 Td [(I)-281(am)-280(that)]TJ -241.182 -13.549 Td [(child,)]TJ/F20 10.9091 Tf 24.546 0 Td [(\035)]TJ/F16 10.9091 Tf 7.32 0 Td [(answered)-227(the)-454(Pope,)-232(and)-227(he)-226(flung)-227(himself)-227(into)-227(the)-227(arms)-227(of)]TJ/F16 7.9701 Tf 259.158 0 Td [([096])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(the)-250(aged)-250(Jew.)]TJ/F16 7.9701 Tf 59.073 3.959 Td [(120)]TJ/F16 10.9091 Tf -47.117 -17.673 Td [(That)-586(the)-586(Wagenseil)-586(Toledoth)-586(Jeschu)-586(was)-586(written)-586(in)-585(the)]TJ -11.956 -13.549 Td [(eleventh,)-481(twelfth)-435(or)-435(thirteenth)-435(century)-435(appears)-435(probable)-435(from)]TJ 0 -13.549 Td [(the)-312(fact)-312(stated,)-327(that)-312(it)-312(was)-311(in)-312(these)-312(centuries)-312(that)-312(the)-312(Jews)-311(were)]TJ 0 -13.549 Td [(more)-335(subjected)-335(to)-335(persecution,)-356(spoliation)-335(and)-335(massacre)-335(than)-334(in)]TJ 0 -13.549 Td [(any)-218(other;)-228(and)-218(the)-218(Toledoth)-218(Jeschu)-217(is)-218(the)-218(cry)-217(of)-218(rage)-218(of)-218(a)-217(tortured)]TJ 0 -13.549 Td [(people,)]TJ/F20 10.9091 Tf 31.811 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(a)-393(curse)-392(hurled)-393(at)-393(the)-393(Founder)-392(of)-393(that)-393(religion)-392(which)]TJ -42.72 -13.55 Td [(oppressed)-250(them.)]TJ 11.956 -13.713 Td [(In)-234(the)-235(eleventh)-234(century)-235(the)-234(Jews)-234(in)-235(the)-234(great)-235(Rhine)-234(cities)-234(were)]TJ -11.956 -13.549 Td 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[(enemies.)-570(Several)-357(shut)-357(themselves)-356(up)-357(in)-357(their)-356(houses,)-384(and)-356(per-)]TJ 0 -13.549 Td [(ished)-247(amidst)-248(flames)-247(their)-248(own)-247(hands)-247(had)-248(kindled;)-248(some)-247(attached)]TJ 0 -13.549 Td [(heavy)-281(stones)-281(to)-281(their)-281(garments,)-289(and)-281(precipitated)-281(themselves)-281(and)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 87.722 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 80.91 Td [(120)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(M\341\341se,)-253(c.)-259(188.)-258(I)-253(have)-253(told)-253(the)-253(story)-253(more)-252(fully)-253(in)-253(the)-253(Christmas)-253(Number)-253(of)]TJ/F20 8.9664 Tf -11.956 -10.959 Td [(\034)]TJ/F16 8.9664 Tf 3.982 0 Td [(Once)-250(a)-250(Week,)]TJ/F20 8.9664 Tf 50.534 0 Td [(\035)]TJ/F16 8.9664 Tf 6.223 0 Td [(1868.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +531 0 obj << +/Length 4475 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(110)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(their)-336(treasures)-337(into)-336(the)-336(Rhine)-337(or)-336(Moselle.)-509(Mothers)-336(stifled)-336(their)]TJ 0 -13.549 Td [(children)-248(at)-248(the)-248(breast,)-248(saying)-248(that)-248(they)-248(preferred)-248(sending)-248(them)-247(to)]TJ 0 -13.549 Td [(the)-283(bosom)-284(of)-283(Abraham)-284(to)-283(seeing)-283(them)-284(torn)-283(away)-284(to)-283(be)-283(nurtured)]TJ 0 -13.549 Td [(in)-250(a)-250(religion)-250(which)-250(bred)-250(tigers.)]TJ 11.956 -14.777 Td [(Some)-364(of)-364(the)-364(ecclesiastics)-364(behaved)-364(with)-364(Christian)-363(humanity.)]TJ -11.956 -13.549 Td [(The)-374(Bishops)-374(of)-374(Worms)-375(and)-374(Spires)-374(ran)-374(some)-374(risk)-374(in)-374(saving)-374(as)]TJ 0 -13.549 Td [(many)-291(as)-291(they)-291(could)-291(of)-291(this)-291(defenceless)-291(people.)-373(The)-291(Archbishop)]TJ 0 -13.55 Td [(of)-431(Treves,)-475(less)-431(generous,)-476(gave)-430(refuge)-431(to)-431(such)-430(only)-431(as)-430(would)]TJ 0 -13.549 Td [(consent)-291(to)-291(receive)-292(baptism,)-301(and)-291(coldly)-292(consigned)-291(the)-291(rest)-291(to)-291(the)]TJ 0 -13.549 Td [(knives)-281(and)-280(halters)-562(of)-280(the)-281(Christian)-280(fanatics.)-342(The)-281(Archbishop)-280(of)]TJ/F16 7.9701 Tf -72.755 0 Td [([097])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(Mainz)-217(was)-218(more)-217(than)-217(suspected)-218(of)-217(participation)-217(in)-218(the)-217(plunder)-217(of)]TJ 0 -13.549 Td [(his)-250(Jewish)-251(subjects.)-251(The)-250(Emperor)-251(took)-250(on)-251(himself)-250(the)-250(protection)]TJ 0 -13.55 Td [(and)-225(redress)-225(of)-225(the)-225(wrongs)-224(endured)-225(by)-225(the)-225(Jews,)-230(and)-225(it)-225(was)-224(appar-)]TJ 0 -13.549 Td [(ently)-253(at)-253(this)-253(time)-254(that)-253(the)-253(Jews)-253(were)-253(formally)-253(taken)-253(under)-253(feudal)]TJ 0 -13.549 Td [(protection)-260(by)-259(the)-260(Emperor.)-278(They)-260(became)-259(his)-260(men,)-261(owing)-260(to)-259(him)]TJ 0 -13.549 Td [(special)-250(allegiance,)-250(and)-250(with)-250(full)-250(right)-250(therefore)-250(to)-250(his)-250(protection.)]TJ 11.956 -14.777 Td [(The)-317(Toledoth)-318(Jeschu)-317(of)-318(Wagenseil)-317(was)-317(composed)-318(by)-317(a)-317(Ger-)]TJ -11.956 -13.549 Td [(man)-348(Jew;)-398(that)-348(is)-348(apparent)-348(from)-348(its)-348(mention)-349(of)-348(the)-348(letter)-348(of)-348(the)]TJ 0 -13.549 Td [(synagogue)-322(of)-322(Worms)-323(to)-322(the)-322(Sanhedrim.)-467(Had)-322(it)-322(been)-322(written)-322(in)]TJ 0 -13.549 Td [(the)-297(eleventh)-297(century,)-308(it)-297(would)-297(not)-296(have)-297(represented)-297(the)-297(Pope)-296(as)]TJ 0 -13.55 Td [(the)-335(refuge)-335(of)-334(the)-335(persecuted)-335(Jews,)-356(for)-334(it)-335(was)-335(the)-335(Emperor)-334(who)]TJ 0 -13.549 Td [(redressed)-250(their)-250(wrongs.)]TJ 11.956 -14.776 Td [(But)-274(it)-275(was)-274(in)-275(the)-274(thirteenth)-274(century)-275(that)-274(the)-275(Popes)-274(stood)-274(forth)]TJ -11.956 -13.549 Td [(as)-218(the)-217(special)-218(protectors)-217(of)-218(the)-217(Jews.)-240(On)-217(May)-218(1,)-224(1291,)-224(the)-217(Jewish)]TJ 0 -13.55 Td [(bankers)-251(throughout)-251(France)-251(were)-251(seized)-251(and)-251(imprisoned)-251(by)-251(order)]TJ 0 -13.549 Td [(of)-377(Philip)-378(the)-377(Fair,)-409(and)-377(forced)-378(to)-377(pay)-377(enormous)-378(mulcts.)-631(Some)]TJ 0 -13.549 Td [(died)-312(under)-312(torture,)-327(most)-312(yielded,)-328(and)-312(then)-312(fled)-312(the)-311(inhospitable)]TJ 0 -13.549 Td [(realm.)-396(Five)-298(years)-299(after,)-310(in)-299(one)-298(day,)-311(all)-298(the)-299(Jews)-298(in)-299(France)-298(were)]TJ 0 -13.549 Td [(taken,)-255(their)-254(property)-253(confiscated)-254(to)-254(the)-254(Crown,)-255(the)-254(race)-253(expelled)]TJ 0 -13.55 Td [(the)-250(realm.)]TJ 11.956 -14.776 Td [(In)-407(1320,)-446(the)-407(Jews)-407(of)-407(the)-407(South)-407(of)-407(France,)-446(notwithstanding)]TJ -11.956 -13.549 Td [(persecution)-315(and)-315(expulsion,)-331(were)-314(again)-315(in)-315(numbers)-315(and)-314(perilous)]TJ 0 -13.55 Td [(prosperity.)-251(On)-251(them)-250(burst)-250(the)-251(fury)-250(of)-251(the)-250(Pastoureaux.)-251(Five)-250(hun-)]TJ 0 -13.549 Td [(dred)-322(took)-321(refuge)-322(in)-321(the)-321(royal)-322(castle)-321(of)-322(Verdun)-321(on)-322(the)-321(Garonne.)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +535 0 obj << +/Length 4438 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(VI.)-250(The)-250(First)-250(Toledoth)-250(Jeschu.)-12003(111)]TJ +0 g 0 G + 0 -30.759 Td [(The)-230(royal)-230(officers)-231(refused)-230(to)-230(defend)-230(them.)-244(The)-230(shepherds)-230(set)-230(fire)]TJ 0 -13.549 Td [(to)-328(the)-329(lower)-328(stories)-328(of)-329(a)-328(lofty)-329(tower;)-367(the)-328(Jews)-329(slew)-328(each)-328(other,)]TJ 0 -13.549 Td [(having)-424(thrown)-423(their)-424(children)-423(to)-423(the)-424(mercy)-423(of)-424(their)-423(assailants.)]TJ 0 -13.549 Td [(Everywhere,)-459(even)-418(in)-417(the)-418(great)-417(cities,)-460(Auch,)-459(Toulouse,)-459(Castel)]TJ 0 -13.55 Td [(Sarrazen,)-275(the)-270(Jews)-270(were)-270(left)-270(to)-540(be)-270(remorselessly)-270(massacred)-269(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([098])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(their)-341(property)-342(pillaged.)-524(The)-341(Pope)-342(himself)-341(might)-342(have)-341(seen)-341(the)]TJ 0 -13.549 Td [(smoke)-383(of)-384(the)-383(fires)-384(that)-383(consumed)-383(them)-384(darkening)-383(the)-383(horizon)]TJ 0 -13.549 Td [(from)-309(the)-310(walls)-309(of)-309(Avignon.)-428(But)-310(John)-309(XXII.,)-324(cold,)-324(arrogant,)-324(ra-)]TJ 0 -13.549 Td [(pacious,)-273(stood)-269(by)-268(unmoved.)-306(He)-268(launched)-269(his)-268(excommunication,)]TJ 0 -13.55 Td [(not)-248(against)-248(the)-247(murderers)-248(of)-248(the)-248(inoffensive)-248(Jews,)-248(but)-248(against)-247(all)]TJ 0 -13.549 Td [(who)-210(presumed)-210(to)-210(take)-211(the)-210(Cross)-210(without)-210(warrant)-210(of)-210(the)-210(Holy)-210(See.)]TJ 0 -13.549 Td [(Even)-295(that)-295(same)-295(year)-295(he)-295(published)-295(violent)-295(bulls)-295(against)-295(the)-294(poor)]TJ 0 -13.549 Td [(persecuted)-443(Hebrews,)-490(and)-443(commanded)-442(the)-443(Bishops)-442(to)-442(destroy)]TJ 0 -13.549 Td [(their)-285(Talmud,)-293(the)-285(source)-285(of)-285(their)-285(detestable)-284(blasphemies;)-303(but)-284(he)]TJ 0 -13.55 Td [(bade)-328(those)-328(who)-328(should)-329(submit)-328(to)-328(baptism)-328(to)-328(be)-328(protected)-328(from)]TJ 0 -13.549 Td [(pillage)-250(and)-250(massacre.)]TJ 11.956 -16.004 Td [(The)-331(Toledoth)-331(Jeschu,)-352(therefore,)-352(cannot)-331(have)-331(been)-331(written)-331(at)]TJ -11.956 -13.549 Td [(the)-248(beginning)-248(of)-248(the)-248(fourteenth)-248(century,)-248(when)-248(the)-248(Jews)-248(had)-247(such)]TJ 0 -13.549 Td [(experience)-255(of)-255(the)-255(indifference)-255(of)-256(a)-255(Pope)-255(to)-255(their)-255(wrongs.)-265(We)-255(are)]TJ 0 -13.549 Td [(consequently)-281(forced)-281(to)-281(look)-282(to)-281(the)-281(thirteenth)-281(century)-281(as)-281(its)-281(date.)]TJ 0 -13.55 Td [(And)-256(the)-256(thirteenth)-256(century)-257(will)-256(provide)-256(us)-256(with)-256(instances)-256(of)-256(per-)]TJ 0 -13.549 Td [(secution)-232(of)-232(the)-231(Jews)-232(in)-232(Germany,)-235(and)-232(Popes)-232(exerting)-231(themselves)]TJ 0 -13.549 Td [(to)-250(protect)-250(them.)]TJ 11.956 -16.004 Td [(In)-311(1236,)-327(the)-311(Jews)-311(were)-311(the)-311(subject)-312(of)-311(an)-311(outburst)-311(of)-311(popular)]TJ -11.956 -13.549 Td [(fury)-265(throughout)-266(Europe,)-269(but)-266(especially)-265(in)-265(Spain,)-270(where)-265(a)-265(fearful)]TJ 0 -13.549 Td [(carnage)-234(took)-233(place.)-245(In)-233(France,)-237(the)-234(Crusaders)-233(of)-234(Guienne,)-236(Poitou,)]TJ 0 -13.549 Td [(Anjou)-262(and)-263(Brittany)-262(killed)-263(them,)-265(without)-262(sparing)-263(the)-262(women)-262(and)]TJ 0 -13.55 Td [(children.)-585(Women)-362(with)-362(child)-361(were)-362(ripped)-362(up.)-585(The)-361(unfortunate)]TJ 0 -13.549 Td [(Jews)-338(were)-337(thrown)-338(down,)-359(and)-338(trodden)-337(under)-338(the)-337(feet)-338(of)-337(horses.)]TJ 0 -13.549 Td [(Their)-251(houses)-251(were)-251(ransacked,)-252(their)-251(books)-251(burned,)-251(their)-251(treasures)]TJ 0 -13.549 Td [(carried)-299(off.)-396(Those)-299(who)-299(refused)-298(baptism)-299(were)-299(tortured)-299(or)-298(killed.)]TJ 0 -13.549 Td [(The)-394(unhappy)-394(people)-394(sent)-394(to)-394(Rome,)-430(and)-394(implored)-394(the)-394(Pope)-394(to)]TJ 0 -13.55 Td [(extend)-291(his)-291(protection)-291(to)-291(them.)-374(Gregory)-291(IX.)-291(wrote)-291(at)-291(once)-291(to)-291(the)]TJ 0 -13.549 Td [(Archbishop)-192(of)-192(Bordeaux,)-204(the)-192(Bishops)-192(of)-193(Saintes,)-203(Angoul\352me)-192(and)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +540 0 obj << +/Length 4403 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(112)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(Poictiers,)-356(forbidding)-334(constraint)-335(to)-334(be)-335(exercised)-334(on)-335(the)-334(Jews)-335(to)]TJ/F16 7.9701 Tf -72.755 0 Td [([099])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(force)-238(them)-237(to)-238(receive)-238(baptism;)-241(and)-238(a)-238(letter)-237(to)-238(the)-238(King)-237(entreating)]TJ 0 -13.549 Td [(him)-369(to)-369(exert)-370(his)-369(authority)-369(to)-369(repress)-370(the)-369(fury)-369(of)-369(the)-369(Crusaders)]TJ 0 -13.549 Td [(against)-250(the)-250(Jews.)]TJ 11.956 -14.777 Td [(In)-342(1240,)-364(the)-342(Jews)-341(were)-342(expelled)-341(from)-342(Brittany)-341(by)-342(the)-341(Duke)]TJ -11.956 -13.549 Td [(John,)-250(at)-250(the)-250(request)-250(of)-250(the)-250(Bishops)-250(of)-250(Brittany.)]TJ 11.956 -14.777 Td [(In)-542(1246,)-615(the)-543(persecution)-542(reached)-542(its)-542(height)-542(in)-542(Germany.)]TJ -11.956 -13.549 Td [(Bishops)-339(and)-340(nobles)-339(vied)-339(with)-340(each)-339(other)-339(in)-340(despoiling)-339(and)-339(ha-)]TJ 0 -13.549 Td [(rassing)-209(the)-210(unfortunate)-209(Hebrews.)-237(They)-209(were)-210(charged)-209(with)-209(killing)]TJ 0 -13.549 Td [(Christian)-338(children)-337(and)-338(devouring)-337(their)-338(hearts)-337(at)-338(their)-337(Passover.)]TJ 0 -13.55 Td [(Whenever)-256(a)-256(dead)-256(body)-256(was)-256(found,)-257(the)-256(Jews)-256(were)-256(accused)-256(of)-255(the)]TJ 0 -13.549 Td [(murder.)-333(Hosts)-278(were)-278(dabbled)-277(in)-278(blood,)-285(and)-277(thrown)-278(down)-278(at)-277(their)]TJ 0 -13.549 Td [(doors,)-248(and)-248(the)-248(ignorant)-248(mob)-247(rose)-248(against)-248(such)-248(profanation)-248(of)-247(the)]TJ 0 -13.549 Td [(sacred)-241(mysteries.)-246(They)-241(were)-241(stripped)-240(of)-241(their)-240(goods,)-243(thrown)-240(into)]TJ 0 -13.549 Td [(prison,)-213(starved,)-213(racked,)-212(condemned)-204(to)-203(the)-204(stake)-203(or)-204(to)-203(the)-203(gallows.)]TJ 0 -13.55 Td [(From)-306(the)-307(German)-306(towns)-306(miserable)-307(trains)-306(of)-306(yellow-girdled)-306(and)]TJ 0 -13.549 Td [(capped)-343(exiles)-342(issued,)-366(seeking)-343(some)-343(more)-343(hospitable)-342(homes.)-528(If)]TJ 0 -13.549 Td [(they)-308(left)-307(behind)-308(them)-307(their)-308(wealth,)-321(they)-308(carried)-307(with)-308(them)-307(their)]TJ 0 -13.549 Td [(industry.)]TJ 11.956 -14.777 Td [(A)-397(deputation)-397(of)-398(German)-397(Rabbis)-397(visited)-397(the)-397(Pope,)-434(Innocent)]TJ -11.956 -13.549 Td [(IV.,)-362(at)-340(Lyons,)-363(and)-339(laid)-340(the)-340(complaints)-340(of)-340(the)-340(Jews)-340(before)-339(him.)]TJ 0 -13.549 Td [(Innocent)-252(at)-253(once)-252(took)-253(up)-252(their)-253(cause.)-257(He)-253(wrote)-252(to)-253(all)-252(the)-252(bishops)]TJ 0 -13.549 Td [(of)-205(Germany,)-214(on)-205(July)-206(5th,)-214(1247,)-214(ordering)-205(them)-205(to)-205(favour)-205(the)-205(Jews,)]TJ 0 -13.549 Td [(and)-320(insist)-320(on)-320(the)-320(redress)-320(of)-320(the)-320(wrongs)-320(to)-320(which)-320(they)-320(had)-319(been)]TJ 0 -13.55 Td [(subjected,)-445(whether)-407(at)-406(the)-406(hands)-406(of)-406(ecclesiastics)-407(or)-406(nobles.)-718(A)]TJ 0 -13.549 Td [(similar)-369(letter)-369(was)-369(then)-370(forwarded)-369(by)-369(him)-369(to)-369(all)-369(the)-369(bishops)-369(of)]TJ 0 -13.549 Td [(France.)]TJ 11.956 -14.777 Td [(At)-407(this)-408(period)-407(it)-408(was)-407(in)-408(vain)-407(for)-408(the)-407(Jews)-408(to)-407(appeal)-408(to)-407(the)]TJ -11.956 -13.549 Td [(Emperor.)-541(Frederick)-347(II.)-347(was)-347(excommunicated,)-371(and)-347(Germany)-347(in)]TJ 0 -13.549 Td [(revolt,)-398(fanned)-368(by)-368(the)-369(Pope,)-398(against)-368(him.)-605(A)-368(new)-368(Emperor)-368(had)]TJ 0 -13.549 Td [(been)-220(proposed)-221(at)-220(a)-220(meeting)-221(at)-220(Budweis)-220(to)-221(the)-220(electors)-220(of)-220(Austria,)]TJ 0 -13.549 Td [(Bohemia)-433(and)-432(Bavaria,)-478(but)-433(the)-433(proposition)-432(had)-433(been)-432(rejected.)]TJ 0 -13.55 Td [(Henry)-224(of)-223(Thuringia,)-458(however,)-229(set)-224(up)-223(by)-224(Innocent,)-229(and)-223(supported)]TJ/F16 7.9701 Tf -72.755 0 Td [([100])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(by)-335(the)-335(ecclesiastical)-335(princes)-336(of)-335(Germany,)-356(had)-335(been)-335(crowned)-335(at)]TJ +0 g 0 G +0 g 0 G +ET +endstream +endobj +545 0 obj << +/Length 4523 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(VI.)-250(The)-250(First)-250(Toledoth)-250(Jeschu.)-12003(113)]TJ +0 g 0 G + 0 -30.759 Td [(Hochem.)-227(A)-179(crusade)-179(was)-180(preached)-179(against)-180(the)-179(Emperor)-179(Frederick;)]TJ 0 -13.549 Td [(Henry)-381(of)-382(Thuringia)-381(was)-382(defeated)-381(and)-382(died.)-644(The)-381(indefatigable)]TJ 0 -13.549 Td [(Innocent,)-417(clinging)-383(to)-383(the)-384(cherished)-383(policy)-383(of)-384(the)-383(Papal)-383(See)-383(to)]TJ 0 -13.549 Td [(ruin)-334(the)-335(unity)-334(of)-335(Germany)-334(by)-335(stirring)-334(up)-334(intestine)-335(strife,)-355(found)]TJ 0 -13.55 Td [(another)-377(candidate)-377(in)-377(William)-377(of)-377(Holland.)-631(He)-377(was)-377(crowned)-376(at)]TJ 0 -13.549 Td [(Aix-la-Chapelle,)-302(October)-291(3,)-302(1247.)-374(From)-291(this)-291(time)-292(till)-291(his)-291(death,)]TJ 0 -13.549 Td [(four)-293(years)-293(after,)-304(the)-293(cause)-293(of)-293(Frederick)-293(declined.)-378(Frederick)-293(was)]TJ 0 -13.549 Td [(mostly)-217(engaged)-218(in)-217(wars)-218(in)-217(Italy,)-224(and)-217(had)-218(not)-217(leisure,)-224(if)-218(he)-217(had)-217(the)]TJ 0 -13.549 Td [(power,)-250(to)-250(attend)-250(to)-250(and)-250(right)-250(the)-250(wrongs)-250(of)-250(his)-250(Jewish)-250(vassals.)]TJ 11.956 -14.777 Td [(It)-210(was)-210(at)-210(this)-210(period)-210(that)-210(I)-210(think)-210(we)-210(may)-210(conclude)-210(the)-210(Toledoth)]TJ -11.956 -13.549 Td [(Jeschu)-250(of)-250(Wagenseil)-250(was)-250(written.)]TJ 11.956 -14.777 Td [(Another)-189(consideration)-188(tends)-189(to)-188(confirm)-189(this)-188(view.)-230(The)-188(Wagen-)]TJ -11.956 -13.549 Td [(seil)-294(Toledoth)-293(Jeschu)-294(speaks)-293(of)-294(Elias)-293(rising)-293(up)-294(after)-293(the)-294(death)-293(of)]TJ 0 -13.549 Td [(Simon)-244(Cephas,)-245(and)-244(denouncing)-244(him)-244(as)-244(having)-244(led)-244(the)-244(Christians)]TJ 0 -13.549 Td [(away.)]TJ 11.956 -14.777 Td [(Was)-255(there)-254(any)-255(Elias)-254(at)-255(the)-255(close)-254(of)-255(the)-254(thirteenth)-255(century)-254(who)]TJ -11.956 -13.549 Td [(did)-298(thus)-298(preach)-298(against)-298(the)-299(Pope?)-394(There)-298(was.)-394(Elias)-298(of)-298(Cortona,)]TJ 0 -13.549 Td [(second)-335(General)-335(of)-335(the)-335(Franciscan)-335(Order,)-356(the)-335(leader)-335(of)-335(a)-335(strong)]TJ 0 -13.549 Td [(reactionary)-308(party)-308(opposed)-308(to)-308(the)-308(Spirituals)-308(or)-308(Caesarians,)-322(those)]TJ 0 -13.55 Td [(who)-446(maintained)-445(the)-446(rule)-446(in)-445(all)-446(its)-446(rigour,)-494(had)-446(been)-445(deposed,)]TJ 0 -13.549 Td [(then)-354(carried)-355(back)-354(into)-354(the)-355(Generalship)-354(by)-354(a)-355(recoil)-354(of)-354(the)-354(party)]TJ 0 -13.549 Td [(wave,)-215(then)-207(appealed)-206(against)-207(to)-206(the)-207(Pope,)-215(deposed)-207(once)-206(more,)-215(and)]TJ 0 -13.549 Td [(finally)-404(excommunicated.)-710(Elias)-404(joined)-403(the)-404(Emperor)-403(Frederick,)]TJ 0 -13.549 Td [(the)-362(deadly)-362(foe)-362(of)-361(Innocent)-362(IV.,)-390(and,)-390(sheltered)-362(under)-362(his)-361(wing,)]TJ 0 -13.55 Td [(denounced)-257(the)-256(venality,)-259(the)-256(avarice,)-259(the)-256(extortion)-257(of)-257(the)-256(Papacy.)]TJ 0 -13.549 Td [(As)-243(a)-243(close)-243(attendant)-243(on)-242(the)-243(German)-243(Emperor,)-244(his)-243(adviser,)-245(as)-242(one)]TJ 0 -13.549 Td [(who)-300(encouraged)-301(him)-300(in)-301(his)-300(opposition)-301(to)-300(a)-301(Pope)-300(who)-300(protected)]TJ 0 -13.549 Td [(the)-387(Jews,)-421(the)-386(German)-387(Jews)-387(must)-386(have)-387(heard)-387(of)-387(him.)-660(But)-386(the)]TJ 0 -13.549 Td [(stone)-318(of)-318(excommunication)-318(firing)-319(at)-318(him)-318(struck)-318(him)-636(down,)-335(and)]TJ/F16 7.9701 Tf 291.024 0 Td [([101])]TJ/F16 10.9091 Tf -291.024 -13.55 Td 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[(146)]TJ/F16 10.9091 Tf -255.884 -19.936 Td [(St.)-1449(Epiphanius)-650(is)-650(even)-649(more)-650(explicit.)-1449(He)-650(says)-649(that)]TJ -11.956 -13.549 Td [(the)-601(Nazarenes)-602(possessed)-601(the)-602(most)-601(complete)-602(Gospel)-601(of)-601(St.)]TJ 0 -13.549 Td [(Matthew,)]TJ/F16 7.9701 Tf 41.509 3.958 Td [(147)]TJ/F16 10.9091 Tf 16.697 -3.958 Td [(as)-361(it)-361(was)-362(written)-361(at)-361(first)-361(in)-361(Hebrew;)]TJ/F16 7.9701 Tf 162.102 3.958 Td [(148)]TJ/F16 10.9091 Tf 17 -3.958 Td [(and)]TJ/F20 10.9091 Tf 19.693 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(they)]TJ -261.845 -13.55 Td [(have)-415(it)-415(still)-415(in)-415(Hebrew)-415(characters;)-497(but)-415(I)-415(do)-415(not)-415(know)-415(if)-414(they)]TJ 0 -13.549 Td [(have)-237(cut)-237(off)-237(the)-237(genealogies)-237(from)-237(Abraham)-237(to)-237(Christ.)]TJ/F20 10.9091 Tf 231.846 0 Td [(\035)-237(\034)]TJ/F16 10.9091 Tf 12.272 0 Td [(We)-237(may)]TJ -244.118 -13.549 Td [(affirm)-351(as)-351(a)-351(certain)-351(fact,)-377(that)-351(Matthew)-351(alone)-351(among)-351(the)-351(writers)]TJ 0 -13.549 Td [(of)-299(the)-298(New)-299(Testament)-299(wrote)-298(the)-299(history)-299(of)-298(the)-299(preaching)-299(of)-298(the)]TJ 0 -13.549 Td [(Gospel)-308(in)-308(Hebrew,)-323(and)-308(in)-308(Hebrew)-309(characters.)]TJ/F20 10.9091 Tf 202.686 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(149)]TJ/F16 10.9091 Tf 15.815 -3.959 Td [(This)-308(Hebrew)]TJ -223.345 -13.549 Td [(Gospel,)-250(he)-250(adds,)-250(was)-250(known)-250(to)-250(Cerinthus)-250(and)-250(Carpocrates.)]TJ 11.956 -15.978 Td [(The)-271(subscriptions)-272(of)-271(many)-272(MSS.)-271(and)-272(versions)-271(bear)-543(the)-271(same)]TJ/F16 7.9701 Tf -84.711 0 Td [([122])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(testimony.)-789(Several)-430(important)-430(Greek)-430(codices)-429(of)-430(St.)-789(Matthew)]TJ 0 -13.549 Td [(close)-243(with)-243(the)-242(statement)-243(that)-243(he)-243(wrote)-243(in)-243(Hebrew;)-245(the)-243(Syriac)-242(and)]TJ 0 -13.549 Td [(Arabic)-341(versions)-342(do)-341(the)-342(same.)-524(The)-341(subscription)-342(of)-341(the)-341(Peschito)]TJ 0 -13.55 Td [(version)-459(is,)]TJ/F20 10.9091 Tf 52.708 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Finished)-459(is)-459(the)-459(holy)-459(Gospel)-460(of)-459(the)-459(preaching)-459(of)]TJ -57.551 -13.549 Td [(Matthew,)-219(which)-211(he)-211(preached)-211(in)-212(Hebrew)-211(in)-211(the)-211(land)-211(of)-211(Palestine.)]TJ/F20 10.9091 Tf 275.786 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(That)-232(of)-233(the)-232(Arabic)-232(version)-233(reads)-232(as)-232(follows:)]TJ/F20 10.9091 Tf 192.452 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Here)-232(ends)-233(the)-232(copy)]TJ -197.296 -13.549 Td [(of)-352(the)-351(Gospel)-352(of)-351(the)-352(apostle)-352(Matthew.)-554(He)-352(wrote)-352(it)-351(in)-352(the)-351(land)]TJ 0 -13.549 Td [(of)-258(Palestine,)-259(by)-258(the)-257(inspiration)-258(of)-258(the)-257(Holy)-258(Spirit,)-259(in)-258(the)-257(Hebrew)]TJ 0 -13.55 Td [(language,)-499(eight)-449(years)-449(after)-449(the)-449(bodily)-449(ascension)-449(of)-448(Jesus)-449(the)]TJ 0 -13.549 Td [(Messiah)-207(into)-207(heaven,)-215(and)-207(in)-207(the)-207(first)-207(year)-207(of)-207(the)-207(Roman)-206(Emperor,)]TJ 0 -13.549 Td [(Claudius)-250(Caesar.)]TJ/F20 10.9091 Tf 73.931 0 Td [(\035)]TJ/F16 10.9091 Tf -61.975 -15.977 Td [(The)-426(title)-426(of)-426(Gospel)-427(of)-426(the)-426(Hebrews)-426(was)-426(only)-426(given)-426(to)-426(the)]TJ -11.956 -13.549 Td [(version)-455(known)-455(to)-454(Jerome)-455(and)-455(Epiphanius,)-506(because)-455(it)-455(was)-454(in)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 132.285 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 93.792 125.388 Td [(145)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(in)-250(Matt.)-250(xii.)-250(13.)]TJ/F16 5.9776 Tf -30.635 -7.31 Td [(146)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(Contra.)-250(Pelag.)-250(iii.)-250(1.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(147)]TJ/F31 8.9664 Tf 11.707 -3.809 Td [(\034)]TJ/F30 8.9664 Tf 7.334 0 Td [(\307\277\305\303\271)-471(\264)]TJ/F31 8.9664 Tf 28.806 0 Td [(r)]TJ/F16 8.9664 Tf 7.987 0 Td [(\050)]TJ/F30 8.9664 Tf 2.986 0 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(1)]TJ/F30 8.9664 Tf 6.857 0 Td [(\235\261\266\261\301\261)]TJ/F31 8.9664 Tf 27.795 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\277\271)]TJ/F16 8.9664 Tf 7.102 0 Td [(\051)]TJ/F30 8.9664 Tf 7.206 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(x)]TJ/F30 8.9664 Tf 8.686 0 Td [(\272\261\304)]TJ/F31 8.9664 Tf 13.135 0 Td [(p)]TJ/F30 8.9664 Tf 8.928 0 Td [(\234\261\270\261)]TJ/F31 8.9664 Tf 21.116 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\277\275)-471(\265)]TJ/F31 8.9664 Tf 16.998 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\261\263\263)]TJ/F31 8.9664 Tf 13.225 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\273\271\277\275)-471(\300\273\267\301)]TJ/F31 8.9664 Tf 39.127 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\303\304\261\304\277\275)]TJ/F31 8.9664 Tf -254.915 -10.959 Td [(\021)]TJ/F30 8.9664 Tf 3.766 0 Td [(\262\301\261\271\303\304\271)]TJ/F16 8.9664 Tf 26.872 0 Td [(.)]TJ/F20 8.9664 Tf 2.242 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(Haer.)-250(xxix.)-250(9.)]TJ/F16 5.9776 Tf -41.597 -7.31 Td [(148)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\232\261\270)]TJ/F31 8.9664 Tf 14.365 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\302)]TJ/F31 8.9664 Tf 5.9 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\276)]TJ/F31 8.9664 Tf 6.169 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\301\307)]TJ/F31 8.9664 Tf 8.644 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)]TJ/F31 8.9664 Tf 5.899 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\301)]TJ/F31 8.9664 Tf 8.545 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\306\267)]TJ/F16 8.9664 Tf 10.508 0 Td [(.)]TJ/F20 8.9664 Tf 2.242 0 Td [(\024)]TJ/F32 8.9664 Tf 8.966 0 Td [(Ibid.)]TJ/F16 5.9776 Tf -110.955 -7.311 Td [(149)]TJ/F32 8.9664 Tf 11.706 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(xxx.)-250(3.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +645 0 obj << +/Length 8352 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(1.)-250(The)-250(Fragments)-250(extant.)-14253(133)]TJ +0 g 0 G + 0 -30.759 Td [(use)-438(among)-437(the)-438(Hebrews.)-812(But)-437(amongst)-438(the)-437(Nazarenes)-438(it)-437(was)]TJ 0 -13.549 Td [(called)]TJ/F20 10.9091 Tf 29.754 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)-339(Gospel)-340(of)-339(the)-340(Apostles,)]TJ/F20 10.9091 Tf 126.006 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(150)]TJ/F16 10.9091 Tf 16.156 -3.959 Td [(or)]TJ/F20 10.9091 Tf 12.789 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-339(Gospel)-340(of)-339(the)]TJ -199.236 -13.549 Td [(Twelve.)]TJ/F20 10.9091 Tf 35.444 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(151)]TJ/F16 10.9091 Tf 16.911 -3.959 Td [(St.)-726(Jerome)-409(expressly)-408(says)-409(that)]TJ/F20 10.9091 Tf 145.438 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-409(Gospel)-408(used)]TJ -207.481 -13.549 Td [(by)-323(the)-322(Nazarenes)-323(is)-323(also)-322(called)-323(the)-323(Gospel)-323(of)-322(the)-323(Apostles.)]TJ/F20 10.9091 Tf 263.333 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.958 Td [(152)]TJ/F16 10.9091 Tf -268.177 -17.508 Td [(That)-291(the)-292(same)-291(Gospel)-291(should)-292(bear)-291(two)-291(names,)-302(one)-291(according)-291(to)]TJ 0 -13.549 Td [(its)-263(reputed)-262(authors,)-266(the)-263(other)-262(according)-263(to)-262(the)-263(community)-262(which)]TJ 0 -13.549 Td [(used)-250(it,)-250(is)-250(not)-250(surprising.)]TJ 11.956 -15.703 Td [(Justin)-292(Martyr)-293(probably)-292(alludes)-292(to)-292(it)-293(under)-292(a)-292(slightly)-293(di)1(fferent)]TJ -11.956 -13.549 Td [(name,)]TJ/F20 10.9091 Tf 28.868 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)-225(Recollections)-225(of)-226(the)-225(Apostles.)]TJ/F20 10.9091 Tf 149.508 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.958 Td [(153)]TJ/F16 10.9091 Tf 14.91 -3.958 Td [(He)-225(says)-225(that)-226(these)]TJ -202.972 -13.55 Td [(Recollections)-339(were)-339(a)-338(Gospel.)]TJ/F16 7.9701 Tf 130.15 3.959 Td [(154)]TJ/F16 10.9091 Tf 18.087 -3.959 Td [(He)-339(adopted)-339(the)-338(word)-339(used)-339(by)]TJ -148.237 -13.549 Td [(Xenophon)-179(for)-179(his)-179(recollections)-179(of)-179(Socrates.)-226(What)-179(the)-179(Memorabil-)]TJ 0 -13.549 Td [(ia)-257(of)-257(Xenophon)-257(were)-513(concerning)-257(the)-257(martyred)-257(philosopher,)-258(that)]TJ/F16 7.9701 Tf 291.024 0 Td [([123])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(the)-320(Memorabilia)-321(of)-320(the)-321(Apostles)-320(were)-321(concerning)-320(the)-320(martyred)]TJ 0 -13.549 Td [(Redeemer.)]TJ 11.956 -15.704 Td [(It)-280(is)-280(probable)-279(that)-280(this)-280(Hebrew)-280(Gospel)-279(of)-280(the)-280(Twelve)-280(was)-279(the)]TJ -11.956 -13.549 Td [(only)-250(one)-250(with)-250(which)-250(Justin)-250(Martyr)-250(was)-250(acquainted.)]TJ 11.956 -15.703 Td [(Justin)-318(Martyr)-319(was)-318(a)-319(native)-318(of)-319(Samaria,)-336(and)-318(his)-318(acquaintance)]TJ -11.956 -13.549 Td [(with)-493(Christianity)-494(was)-493(probably)-494(made)-493(in)-494(the)-493(communities)-493(of)]TJ 0 -13.549 Td [(Nazarenes)-292(scattered)-291(over)-292(Syria.)-375(By)-292(family)-291(he)-292(was)-292(a)-291(Greek,)-302(and)]TJ 0 -13.55 Td [(was)-309(therefore)-310(by)-309(blood)-309(inclined)-309(to)-310(sympathize)-309(with)-309(the)-309(Gentile)]TJ 0 -13.549 Td [(rather)-256(than)-255(the)-256(Jewish)-255(Christians.)-266(This)-256(double)-255(tendency)-256(is)-255(mani-)]TJ 0 -13.549 Td [(fest)-269(in)-268(his)-269(writings.)-305(He)-269(judges)-269(the)-268(Ebionites,)-273(even)-269(the)-268(narrowest)]TJ 0 -13.549 Td [(of)-308(their)-307(sectarian)-308(rings,)-322(with)-308(great)-308(tenderness;)-336(but)-308(he)-307(proclaims)]TJ 0 -13.549 Td [(that)-334(Gentiledom)-333(had)-334(yielded)-333(better)-334(Christians)-333(than)-334(Jewdom.)]TJ/F16 7.9701 Tf 268.177 3.958 Td [(155)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 187.658 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 180.762 Td [(150)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\225)]TJ/F31 8.9664 Tf 4.447 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\261\263\263)]TJ/F31 8.9664 Tf 13.225 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\273\271\277\275)-250(\272\261\304)]TJ/F31 8.9664 Tf 31.759 0 Td [(p)]TJ/F30 8.9664 Tf 6.949 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [(z)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)]TJ/F31 8.9664 Tf 5.9 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300\277\303\304)]TJ/F31 8.9664 Tf 17.323 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\273\277\305\302)]TJ/F16 8.9664 Tf 17.404 0 Td [(.)]TJ/F16 5.9776 Tf -139.064 -7.394 Td [(151)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\225)]TJ/F31 8.9664 Tf 4.447 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\261\263\263)]TJ/F31 8.9664 Tf 13.225 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\273\271\277\275)-269(\272\261\304)]TJ/F31 8.9664 Tf 31.926 0 Td [(p)]TJ/F30 8.9664 Tf 7.115 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [(z)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)-269(\264)]TJ/F31 8.9664 Tf 10.361 0 Td [(})]TJ/F30 8.9664 Tf 6.277 0 Td [(\264\265\272\261)]TJ/F16 8.9664 Tf 17.341 0 Td [(.)-306(Origen)-268(calls)-269(it)]TJ/F20 8.9664 Tf 58.528 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(The)-269(Gospel)-268(of)-269(the)-268(Twelve)]TJ -186.335 -10.959 Td [(Apostles,)]TJ/F20 8.9664 Tf 33.623 0 Td [(\035)]TJ/F16 8.9664 Tf 6.284 0 Td 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[(me)-273(by)-274(one)-273(of)-273(my)-274(hairs)]TJ/F20 10.9091 Tf 99.137 0 Td [(\035)]TJ/F16 10.9091 Tf 7.825 0 Td [(were)-273(added)-274(to)-273(assimilate)-273(the)-274(translation)]TJ -106.962 -13.549 Td [(to)-315(that)-315(of)-314(Habbacuc)-315(by)-315(the)-315(angel,)-330(in)-315(the)-315(apocryphal)-315(addition)-314(to)]TJ 0 -13.549 Td [(the)-250(Book)-250(of)-250(Daniel.)]TJ 11.956 -15.299 Td [(We)-259(next)-260(come)-259(to)-260(a)-259(passage)-260(found)-259(in)-260(the)-259(Stromata)-260(of)-259(Clement)]TJ -11.956 -13.549 Td [(of)-519(Alexandria,)-586(who)-519(compares)-519(it)-519(with)-519(a)-519(sentence)-1038(from)-519(the)]TJ/F16 7.9701 Tf -72.756 0 Td [([133])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(Theaetetus)-230(of)-229(Plato:)]TJ/F20 10.9091 Tf 89.43 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(He)-230(who)-229(wondereth)-230(shall)-229(reign,)-234(and)-229(he)-230(who)]TJ -94.274 -13.549 Td [(reigneth)-250(shall)-250(rest.)]TJ/F20 10.9091 Tf 82.124 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(183)]TJ/F16 10.9091 Tf -75.012 -19.257 Td [(This,)-255(like)-254(the)-254(preceding)-254(quotation,)-254(has)-254(a)-254(Gnostic)-254(hue;)-256(but)-254(it)-254(is)]TJ -11.955 -13.549 Td [(impossible)-309(to)-309(determine)-309(its)-308(sense)-309(in)-309(the)-309(absence)-309(of)-309(the)-308(context.)]TJ 0 -13.55 Td [(Nor)-406(does)-406(the)-406(passage)-407(in)-406(the)-406(Theaetetus)-406(throw)-406(any)-406(light)-406(upon)]TJ 0 -13.549 Td [(it.)-881(The)-460(whole)-460(of)-461(the)-460(passage)-460(in)-461(St.)-880(Clement)-461(is)-460(this:)]TJ/F20 10.9091 Tf 258.823 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 131.719 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 93.792 124.906 Td [(182)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(In)-414(the)]TJ/F20 8.9664 Tf 25.844 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Refutation)-414(of)-413(Heresies)]TJ/F20 8.9664 Tf 83.614 0 Td [(\035)]TJ/F16 8.9664 Tf 7.69 0 Td [(attributed)-414(by)-413(the)-414(Chevalier)-414(Bunsen)-413(and)]TJ -133.085 -10.959 Td [(others)-283(to)-282(St.)-348(Hippolytus,)-291(Helena)-283(is)-282(said)-283(in)-283(Simonian)-282(Gnosticism)-283(to)-282(have)-283(been)]TJ 0 -10.959 Td [(the)]TJ/F20 8.9664 Tf 13.151 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(lost)-245(sheep)]TJ/F20 8.9664 Tf 35.566 0 Td [(\035)]TJ/F16 8.9664 Tf 6.175 0 Td [(of)-245(the)-244(Gospels,)-246(the)-245(incarnation)-244(of)-245(the)-244(world)-245(principle)]TJ/F20 8.9664 Tf 189.631 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(found,)]TJ -257.47 -10.958 Td [(recovered,)-250(redeemed,)-250(by)-250(Simon,)-250(the)-250(incarnation)-250(of)-250(the)-250(divine)-250(male)-250(principle.)]TJ/F16 5.9776 Tf 0.249 -7.311 Td [(183)]TJ/F31 8.9664 Tf 11.707 -3.809 Td [(I)]TJ/F30 8.9664 Tf 8.672 0 Td [(\270\261\305\274)]TJ/F31 8.9664 Tf 18.56 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\303\261\302)-205(\262\261\303\271\273\265)]TJ/F31 8.9664 Tf 39.086 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\303\265\271)]TJ/F16 8.9664 Tf 10.688 0 Td [(,)]TJ/F30 8.9664 Tf 4.162 0 Td [(\263\265\263\301)]TJ/F31 8.9664 Tf 16.57 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\300\304\261\271)]TJ/F16 8.9664 Tf 15.915 0 Td [(,)]TJ/F30 8.9664 Tf 4.162 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)-205(A)]TJ/F30 8.9664 Tf 10.783 0 Td [(\262\261\303\271\273\265)]TJ/F31 8.9664 Tf 24.594 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\303\261\302)]TJ/F31 8.9664 Tf 14.492 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275\261\300\261)]TJ/F31 8.9664 Tf 18.677 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\303\265\304\261\271)]TJ/F16 8.9664 Tf 19.251 0 Td [(.)-235(Clem.)]TJ -254.609 -10.959 Td [(Alex.)-250(Stromata,)-250(i.)-250(9.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +688 0 obj << +/Length 5936 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(1.)-250(The)-250(Fragments)-250(extant.)-14253(143)]TJ +0 g 0 G + 0 -30.759 Td [(beginning)-377(of)-378(\050or)-377(search)-377(after\051)-377(truth)-378(is)-377(admiration,)]TJ/F20 10.9091 Tf 223.614 0 Td [(\035)]TJ/F16 10.9091 Tf 8.959 0 Td [(says)-377(Plato.)]TJ/F20 10.9091 Tf -232.573 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(And)-232(Matthias,)-236(in)-232(saying)-232(to)-232(us)-232(in)-232(his)-232(Traditions,)-235(Wonder)-232(at)-232(what)]TJ -4.844 -13.549 Td [(is)-416(before)-416(you,)-457(proves)-416(that)-415(admiration)-416(is)-416(the)-416(first)-416(step)-415(leading)]TJ 0 -13.549 Td [(upwards)-248(to)-247(knowledge.)-250(Therefore)-247(also)-248(it)-248(is)-247(written)-248(in)-248(the)-247(Gospel)]TJ 0 -13.55 Td [(of)-340(the)-340(Hebrews,)-363(He)-340(who)-340(shall)-340(wonder)-340(shall)-340(reign,)-362(and)-340(he)-340(who)]TJ 0 -13.549 Td [(reigns)-250(shall)-250(rest.)]TJ/F20 10.9091 Tf 71.204 0 Td [(\035)]TJ/F16 10.9091 Tf -59.248 -15.048 Td 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291.024 0 Td [([143])]TJ/F32 10.9091 Tf -291.024 -13.549 Td [(thou)-262(art)-262(my)-263(rest,)-265(thou)-262(art)-262(my)-263(first-begotten)-262(Son,)-265(who)-262(shalt)-262(reign)]TJ 0 -13.549 Td [(throughout)-250(eternity.)]TJ/F20 10.9091 Tf 87.273 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.958 Td [(210)]TJ/F16 10.9091 Tf -80.161 -17.508 Td [(But)-245(this)-245(is)-245(not)-245(the)-246(only)-245(version)-245(we)-245(have)-245(of)-245(the)-245(narrative)-245(in)-245(the)]TJ -11.956 -13.549 Td [(Gospel)-288(of)-288(the)-288(Hebrews.)-365(St.)-364(Epiphanius)-288(gives)-289(us)-288(another,)-297(which)]TJ 0 -13.549 Td [(shall)-399(be)-399(placed)-399(parallel)-398(with)-399(the)-399(corresponding)-399(account)-399(in)-398(St.)]TJ 0 -13.549 Td [(Matthew.)]TJ 35.125 -21.581 Td [(GOSPEL)-1047(OF)-1048(THE)]TJ 0 -13.55 Td [(HEBREWS.)]TJ 111.168 13.55 Td [(ST.)-867(MATTHEW)-866(iii)]TJ 0 -13.55 Td [(13-17.)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 186.674 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 179.861 Td [(208)]TJ/F20 8.9664 Tf 11.706 -3.809 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(In)-382(Evangelio)-382(juxta)-382(Hebraeos)-382(...)-646(narrat)-382(historia:)-514(Ecce,)-415(mater)-382(Domini)-382(et)]TJ -15.937 -10.958 Td [(fratres)-262(ejus)-262(dicebant)-261(ei,)-265(Joannes)-262(Baptista)-262(baptizat)-261(in)-262(remissionem)-262(peccatorum,)]TJ 0 -10.959 Td [(eamus)-231(et)-231(baptizemur)-231(ab)-231(eo.)-244(Dixit)-231(autem)-231(eis;)-237(quid)-231(peccavi,)-235(ut)-231(vadam)-231(et)-231(baptizer)]TJ 0 -10.959 Td [(ab)-250(eo?)-250(Nisi)-250(forte)-250(hoc)-250(ipsum,)-250(quod)-250(dixi,)-250(ignorantia)-250(est.)]TJ/F20 8.9664 Tf 192.76 0 Td [(\035\024)]TJ/F16 8.9664 Tf 12.947 0 Td [(Cont.)-250(Pelag.)-250(iii.)-250(2.)]TJ/F16 5.9776 Tf -205.457 -7.311 Td [(209)]TJ/F20 8.9664 Tf 11.706 -3.809 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Ad)-291(accipiendum)-292(Joannis)-291(baptisma)-292(paene)-291(invitum)-292(a)-291(Matre)-292(sua)-291(Maria)-292(esse)]TJ -15.937 -10.959 Td [(compulsum.)]TJ/F20 8.9664 Tf 44.088 0 Td [(\035\024)]TJ/F16 8.9664 Tf 12.948 0 Td [(In)-224(a)-224(treatise)-224(on)-224(the)-224(re-baptism)-224(of)-225(heretics,)-229(published)-224(by)-224(Rigault)]TJ -57.036 -10.959 Td [(at)-250(the)-250(end)-250(of)-250(his)-250(edition)-250(of)-250(St.)-250(Cyprian.)]TJ/F16 5.9776 Tf 0.25 -7.31 Td [(210)]TJ/F20 8.9664 Tf 11.706 -3.809 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Factum)-204(est)-204(autem)-205(cum)-204(ascendisset)-204(Dominus)-204(de)-205(aqua,)-213(descendit)-204(fons)-205(omnis)]TJ -15.937 -10.959 Td [(Spiritus)-207(Sancti,)-215(et)-207(requievit)-206(super)-207(eum)-206(et)-207(dixit)-207(illi,)-215(Fili)-207(mi,)-215(in)-206(omnibus)-207(prophetis)]TJ 0 -10.959 Td [(expectabam)-264(te,)-266(ut)-264(venires)-263(et)-264(requiescerem)-263(in)-264(te.)-290(Tu)-263(es)-264(enim)-263(requies)-264(mea,)-267(tu)-263(es)]TJ 0 -10.959 Td [(filius)-250(meus)-250(primogenitus,)-250(qui)-250(regnas)-250(in)-250(sempiternum.)]TJ/F20 8.9664 Tf 191.28 0 Td [(\035\024)]TJ/F16 8.9664 Tf 12.948 0 Td [(In)-250(Mich.)-250(vii.)-250(6.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +733 0 obj << +/Length 11697 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(154)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G +0 g 0 G +ET +q +1 0 0 1 93.543 173.464 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 99.77 166.651 Td [(0)]TJ/F16 8.9664 Tf 5.729 -3.809 Td [(St.)-434(Epiph.)-435(Haeres.)-434(xxx.)-434(\247)-312(13.)]TJ/F30 8.9664 Tf 114.163 0 Td [(\244\277)]TJ/F31 8.9664 Tf 9.397 0 Td [(\346)]TJ/F30 8.9664 Tf 7.338 0 Td [(\273\261\277)]TJ/F31 8.9664 Tf 13.907 0 Td [(\346)]TJ/F30 8.9664 Tf 7.339 0 Td [(\262\261\300\304\271\303\270)]TJ/F31 8.9664 Tf 29.14 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\304\277\303)]TJ/F16 8.9664 Tf 17.153 0 Td [(,)]TJ/F31 8.9664 Tf 5.034 0 Td [(&)]TJ/F30 8.9664 Tf 4.788 0 Td [(\273\270\265)-311(\272\261)]TJ/F31 8.9664 Tf 25.047 0 Td [(v)-312(8)]TJ/F30 8.9664 Tf 9.859 0 Td [(\267\303\277)]TJ/F31 8.9664 Tf 13.539 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)]TJ -276.972 -9.029 Td [(\272\261)]TJ/F31 8.9664 Tf 9.281 0 Td [(v)-213(\020)]TJ/F30 8.9664 Tf 8.311 0 Td [(\262\261\300\304)]TJ/F31 8.9664 Tf 17.744 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\303\270\267)]TJ/F31 8.9664 Tf 15.457 0 Td [(Q)]TJ/F30 8.9664 Tf 4.546 0 Td [(\300)]TJ/F31 8.9664 Tf 4.717 0 Td [(x)]TJ/F30 8.9664 Tf 6.374 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [(\346)-213(8)]TJ/F30 8.9664 Tf 10.884 0 Td [(\311)]TJ/F31 8.9664 Tf 6.277 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275\275\277\305)]TJ/F16 8.9664 Tf 18.103 0 Td [(.)]TJ/F30 8.9664 Tf 4.151 0 Td [(\232\261)]TJ/F31 8.9664 Tf 9.89 0 Td [(w)-213(a)]TJ/F30 8.9664 Tf 10.821 0 Td [(\302)]TJ/F31 8.9664 Tf 5.567 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\275)]TJ/F31 8.9664 Tf 4.546 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\273\270\265\275)]TJ/F31 8.9664 Tf 19.429 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300)]TJ/F31 8.9664 Tf 4.717 0 Td [(x)]TJ/F30 8.9664 Tf 6.374 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [(\346)-213(U)]TJ/F30 8.9664 Tf 11.001 0 Td [(\264\261\304\277\302)]TJ/F16 8.9664 Tf 20.981 0 Td [(,)]TJ/F31 8.9664 Tf 4.151 0 Td [(\040)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275\277)]TJ/F31 8.9664 Tf 9.011 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\307\267\303\261\275)]TJ -257.945 -10.959 Td [(\277)]TJ/F31 8.9664 Tf 4.466 0 Td [(1)]TJ/F30 8.9664 Tf 7.116 0 Td [(\277)]TJ/F31 8.9664 Tf 4.466 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\261\275\277)]TJ/F31 8.9664 Tf 18.004 0 Td [(v)]TJ/F16 8.9664 Tf 2.636 0 Td [(,)]TJ/F30 8.9664 Tf 7.282 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf 7.117 0 Td [(\265)]TJ/F31 8.9664 Tf 3.766 0 Td [(4)]TJ/F30 8.9664 Tf 2.636 0 Td [(\264\265)-500(\304)]TJ/F31 8.9664 Tf 16.397 0 Td [(x)]TJ/F30 8.9664 Tf 8.946 0 Td [(\300\275\265)]TJ/F31 8.9664 Tf 13.028 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274\261)-500(\304\277)]TJ/F31 8.9664 Tf 22.342 0 Td [(\346)]TJ/F30 8.9664 Tf 9.026 0 Td [(\230\265\277)]TJ/F31 8.9664 Tf 13.773 0 Td [(\346)]TJ/F30 8.9664 Tf 9.026 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(x)-500(\005)]TJ/F30 8.9664 Tf 13.653 0 Td [(\263\271\277\275)-500(\265)]TJ/F31 8.9664 Tf 24.153 0 Td [(6)]TJ/F30 8.9664 Tf 2.636 0 Td [(\264\265\271)]TJ/F31 8.9664 Tf 15.178 0 Td [(\020)]TJ/F30 8.9664 Tf 3.765 0 Td [(\275)-500(\300\265\301\271\303\304\265\301)]TJ/F31 8.9664 Tf 40.624 0 Td [(p)]TJ/F30 8.9664 Tf 4.708 0 Td [(\302)]TJ -276.972 -10.959 Td [(\272\261\304\265\273\270\277)]TJ/F31 8.9664 Tf 30.576 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\303\267\302)-262(\272\261)]TJ/F31 8.9664 Tf 24.364 0 Td [(v)]TJ/F30 8.9664 Tf 4.988 0 Td [(\265)]TJ/F31 8.9664 Tf 3.766 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\303\265\273\270\277)]TJ/F31 8.9664 Tf 21.726 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\303\267\302)-262(\265)]TJ/F31 8.9664 Tf 18.85 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-262(\261)]TJ/F31 8.9664 Tf 10.718 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304)]TJ/F31 8.9664 Tf 3.855 0 Td [(y)]TJ/F30 8.9664 Tf 4.466 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(.)]TJ/F30 8.9664 Tf 4.815 0 Td [(\232\261)]TJ/F31 8.9664 Tf 9.89 0 Td [(v)]TJ/F30 8.9664 Tf 4.988 0 Td [(\306\311\275)]TJ/F31 8.9664 Tf 16.543 0 Td [(t)-262(\020)]TJ/F30 8.9664 Tf 10.906 0 Td [(\263)]TJ/F31 8.9664 Tf 4.259 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\265\304\277)]TJ/F31 8.9664 Tf 18.985 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\272)-262(\304\277)]TJ/F31 8.9664 Tf 15.246 0 Td [(\346)]TJ/F30 8.9664 Tf 6.898 0 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\261\275\277)]TJ/F31 8.9664 Tf 18.005 0 Td [(\346)]TJ/F16 8.9664 Tf 4.545 0 Td [(,)]TJ/F30 8.9664 Tf -278.388 -10.958 Td [(\273)]TJ/F31 8.9664 Tf 4.735 0 Td [(s)]TJ/F30 8.9664 Tf 3.765 0 Td [(\263\277\305\303\261)]TJ/F16 8.9664 Tf 22.264 0 Td [(:)]TJ/F30 8.9664 Tf 5.61 0 Td [(\243)]TJ/F31 8.9664 Tf 4.654 0 Td [({)]TJ/F30 8.9664 Tf 7.225 0 Td [(\274\277\305)-299(\265)]TJ/F31 8.9664 Tf 20.289 0 Td [(4)-299(A)-299(\000)]TJ/F30 8.9664 Tf 17.168 0 Td [(\263\261\300\267\304)]TJ/F31 8.9664 Tf 22.326 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\302)]TJ/F16 8.9664 Tf 3.659 0 Td [(,)]TJ/F31 8.9664 Tf 4.921 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)-299(\303\277)]TJ/F31 8.9664 Tf 15.976 0 Td [(v)]TJ/F30 8.9664 Tf 5.316 0 Td [(\267)]TJ/F31 8.9664 Tf 4.788 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\264)]TJ/F31 8.9664 Tf 4.295 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\272\267\303\261)]TJ/F16 8.9664 Tf 18.354 0 Td [(.)]TJ/F30 8.9664 Tf 5.798 0 Td [(\232\261)]TJ/F31 8.9664 Tf 9.89 0 Td [(v)]TJ/F30 8.9664 Tf 5.315 0 Td [(\300)]TJ/F31 8.9664 Tf 4.717 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\273\271\275)]TJ/F16 8.9664 Tf 11.916 0 Td [(;)]TJ/F31 8.9664 Tf 5.392 0 Td [(\030)]TJ/F30 8.9664 Tf 6.124 0 Td [(\263\311)-299(\303)]TJ/F31 8.9664 Tf 17.5 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\274\265\301\277\275)]TJ -258.734 -10.959 Td [(\263\265\263)]TJ/F31 8.9664 Tf 12.284 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\275\267\272\261)-465(\303\265)]TJ/F16 8.9664 Tf 35.382 0 Td [(.)]TJ/F30 8.9664 Tf 10.267 0 Td [(\232\261)]TJ/F31 8.9664 Tf 9.89 0 Td [(v)]TJ/F30 8.9664 Tf 6.806 0 Td [(\265)]TJ/F31 8.9664 Tf 3.766 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\270)]TJ/F31 8.9664 Tf 4.474 0 Td [(z)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)-465(\300\265\301\271)]TJ/F31 8.9664 Tf 23.231 0 Td [(s)]TJ/F30 8.9664 Tf 3.765 0 Td [(\273\261\274\310\265)-465(\304)]TJ/F31 8.9664 Tf 31.984 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\275)-465(\304)]TJ/F31 8.9664 Tf 12.571 0 Td [(y)]TJ/F30 8.9664 Tf 4.466 0 Td [(\300\277\275)-465(\306)]TJ/F31 8.9664 Tf 23.617 0 Td [(\366)]TJ/F30 8.9664 Tf 6.277 0 Td [(\302)-465(\274)]TJ/F31 8.9664 Tf 12.659 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\261)]TJ/F16 8.9664 Tf 8.966 0 Td [(.)]TJ/F31 8.9664 Tf 10.268 0 Td [(J)-465(0)]TJ/F30 8.9664 Tf 15.116 0 Td [(\264)]TJ/F31 8.9664 Tf 4.294 0 Td [(|)]TJ/F30 8.9664 Tf 6.277 0 Td [(\275)]TJ/F31 8.9664 Tf 8.716 0 Td [(A)]TJ -276.165 -10.959 Td [(8)]TJ/F30 8.9664 Tf 4.43 0 Td [(\311)]TJ/F31 8.9664 Tf 6.276 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275\275\267\302)-370(\273)]TJ/F31 8.9664 Tf 25.588 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\265\271)-370(\261)]TJ/F31 8.9664 Tf 18.684 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304)]TJ/F31 8.9664 Tf 3.855 0 Td [(\367)]TJ/F16 8.9664 Tf 6.277 0 Td [(:)]TJ/F30 8.9664 Tf 6.883 0 Td [(\243)]TJ/F31 8.9664 Tf 4.653 0 Td [({)]TJ/F30 8.9664 Tf 7.862 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-370(\265)]TJ/F31 8.9664 Tf 10.739 0 Td [(5)]TJ/F16 8.9664 Tf 2.636 0 Td [(,)]TJ/F30 8.9664 Tf 5.826 0 Td [(\272)]TJ/F31 8.9664 Tf 4.573 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\271\265)]TJ/F16 8.9664 Tf 10.688 0 Td [(?)]TJ/F30 8.9664 Tf 9.446 0 Td [(\232\261)]TJ/F31 8.9664 Tf 9.89 0 Td [(v)]TJ/F30 8.9664 Tf 5.952 0 Td [(\300)]TJ/F31 8.9664 Tf 4.716 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\273\271\275)-370(\306\311\275)]TJ/F31 8.9664 Tf 31.776 0 Td [(t)-370(\020)]TJ/F30 8.9664 Tf 11.869 0 Td [(\276)-370(\277)]TJ/F31 8.9664 Tf 11.709 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\261\275\277)]TJ/F31 8.9664 Tf 18.004 0 Td [(\346)]TJ/F30 8.9664 Tf 7.862 0 Td [(\300\301)]TJ/F31 8.9664 Tf 9.002 0 Td [(x)]TJ/F30 8.9664 Tf 4.466 0 Td [(\302)]TJ -276.972 -10.959 Td [(\261)]TJ/F31 8.9664 Tf 4.708 0 Td [(P)]TJ/F30 8.9664 Tf 4.545 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(:)]TJ/F30 8.9664 Tf 7.061 0 Td [(\237)]TJ/F31 8.9664 Tf 5.38 0 Td [(W)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\277\302)]TJ/F31 8.9664 Tf 15.382 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\303\304\271\275)]TJ/F31 8.9664 Tf 18.729 0 Td [(A)]TJ/F30 8.9664 Tf 7.868 0 Td [(\305)]TJ/F31 8.9664 Tf 4.546 0 Td [(1y)]TJ/F30 8.9664 Tf 7.102 0 Td [(\302)-380(\274\277\305)]TJ/F31 8.9664 Tf 24.309 0 Td [(A)-380(\000)]TJ/F30 8.9664 Tf 12.577 0 Td [(\263\261\300\267\304)]TJ/F31 8.9664 Tf 22.326 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(,)]TJ/F31 8.9664 Tf 5.647 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\306)]TJ/F31 8.9664 Tf 5.72 0 Td [(\275)-380(B)]TJ/F30 8.9664 Tf 9.547 0 Td [(\275)-380(\267)]TJ/F31 8.9664 Tf 12.739 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\264)]TJ/F31 8.9664 Tf 4.295 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\272\267\303\261)]TJ/F16 8.9664 Tf 18.354 0 Td [(.)]TJ/F30 8.9664 Tf 7.973 0 Td [(\232\261)]TJ/F31 8.9664 Tf 9.89 0 Td [(v)]TJ/F30 8.9664 Tf 6.041 0 Td [(\304)]TJ/F31 8.9664 Tf 3.855 0 Td [(y)]TJ/F30 8.9664 Tf 4.466 0 Td [(\304\265)]TJ/F31 8.9664 Tf 11.026 0 Td [(A)]TJ -276.165 -10.959 Td [(8)]TJ/F30 8.9664 Tf 4.43 0 Td 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[(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(All)-278(the)-277(time)-278(of)-278(our)-277(life)-278(and)-278(of)-277(our)-278(faith)-278(will)]TJ -89.148 -13.549 Td [(not)-225(profit)-224(us,)-230(if)-224(we)-225(have)-225(not)-224(in)-225(abhorrence)-224(the)-225(evil)-224(one)-225(and)-224(future)]TJ 0 -13.55 Td [(temptation,)-308(even)-296(as)-296(the)-296(Son)-296(of)-296(God)-296(said,)]TJ/F32 10.9091 Tf 183.655 0 Td [(Resist)-296(all)-296(iniquity)-296(and)]TJ -183.655 -13.549 Td [(hold)-358(it)-359(in)-358(abhorrence)]TJ/F16 10.9091 Tf 95.969 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(239)]TJ/F16 10.9091 Tf 16.363 -3.959 Td [(Another)-358(saying)-359(in)-358(the)-359(Epistle)-358(of)-358(St.)]TJ -119.903 -13.549 Td [(Barnabas)-219(is,)]TJ/F20 10.9091 Tf 55.442 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(They)-219(who)-219(would)-219(see)-219(me,)-225(and)-219(attain)-219(to)-219(my)-219(kingdom,)]TJ -60.286 -13.549 Td [(must)-250(possess)-250(me)-250(through)-250(afflictions)-250(and)-250(suffering)]TJ/F16 10.9091 Tf 215.771 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(240)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 165.078 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 93.792 158.265 Td [(236)]TJ/F30 8.9664 Tf 11.707 -3.809 Td [(\221)]TJ/F31 8.9664 Tf 5.335 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\304\265)]TJ/F31 8.9664 Tf 7.621 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\303\270\265)-598(\263)]TJ/F31 8.9664 Tf 22.145 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\301)]TJ/F16 8.9664 Tf 4.286 0 Td [(,)]TJ/F30 8.9664 Tf 7.602 0 Td [(\306\267\303)]TJ/F31 8.9664 Tf 14.794 0 Td [(w)]TJ/F16 8.9664 Tf 2.636 0 Td [(,)]TJ/F30 8.9664 Tf 8.381 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(p)]TJ/F30 8.9664 Tf 10.067 0 Td [(\274\265\263)]TJ/F31 8.9664 Tf 12.857 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\273\261)]TJ/F16 8.9664 Tf 9.441 0 Td [(,)]TJ/F30 8.9664 Tf 8.381 0 Td 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8.9664 Tf 2.636 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(,)]TJ/F30 8.9664 Tf 6.67 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.281 0 Td [(v)-445(\005)]TJ/F30 8.9664 Tf 11.335 0 Td [(\310\261\303\270\261)]TJ/F31 8.9664 Tf 24.092 0 Td [(w)]TJ/F30 8.9664 Tf 6.628 0 Td [(\274\277\305)-445(\304)]TJ/F31 8.9664 Tf 21.69 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)-445(\262\261\303\271\273\265)]TJ/F31 8.9664 Tf 32.243 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261\302)]TJ/F16 8.9664 Tf 8.366 0 Td [(,)]TJ/F31 8.9664 Tf -278.388 -10.959 Td [(@)]TJ/F30 8.9664 Tf 4.465 0 Td [(\306\265)]TJ/F31 8.9664 Tf 9.486 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\273\277\305\303\271)-250(\270\273\271\262)]TJ/F31 8.9664 Tf 39.219 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\304\265\302)-250(\272\261)]TJ/F31 8.9664 Tf 27.347 0 Td [(w)]TJ/F30 8.9664 Tf 4.878 0 Td [(\300\261\270)]TJ/F31 8.9664 Tf 13.898 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\275\304\265\302)-250(\273\261\262\265)]TJ/F31 8.9664 Tf 35.74 0 Td 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[(bosom,)-370(and)-346(did)-345(not)-346(keep)-346(my)-346(commandments,)-369(I)-346(would)-346(cast)-345(you)]TJ 0 -13.55 Td [(out,)-362(and)-340(say)-340(unto)-340(you,)-362(Depart)-340(from)-339(me,)-362(I)-340(know)-340(not)-340(whence)-339(ye)]TJ 0 -13.549 Td [(are,)-250(ye)-250(workers)-250(of)-250(iniquity)]TJ/F16 10.9091 Tf 114.84 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(241)]TJ/F16 10.9091 Tf -110.455 -17.508 Td [(We)-489(can)-489(well)-488(understand)-489(this)-489(occurring)-489(in)-489(an)-488(anti-Pauline)]TJ -11.956 -13.549 Td [(Gospel.)]TJ 11.956 -13.549 Td [(Again.)]TJ/F20 10.9091 Tf 32.113 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-249(Lord)-250(said,)]TJ/F32 10.9091 Tf 66.634 0 Td [(Be)-249(ye)-250(as)-249(lambs)-249(in)-250(the)-249(midst)-249(of)-250(wolves.)]TJ -115.547 -13.55 Td [(Peter)-295(answered)-294(and)-295(said)-294(unto)-295(him,)-306(But)-294(what)-295(if)-294(the)-295(wolves)-294(shall)]TJ 0 -13.549 Td [(rend)-326(the)-326(lambs?)-477(Jesus)-325(said)-326(unto)-326(Peter,)-345(The)-325(lambs)-326(fear)-326(not)-325(the)]TJ 0 -13.549 Td [(wolves)-335(after)-336(their)-335(death;)-378(and)-335(ye)-335(also,)-357(do)-335(not)-336(ye)-335(fear)-335(them)-335(that)]TJ 0 -13.549 Td [(kill)-265(you,)-268(and)-265(after)-264(that)-265(have)-264(nothing)-265(that)-265(they)-264(can)-265(do)-265(to)-264(you,)-268(but)]TJ 0 -13.549 Td [(fear)-313(rather)-312(him)-313(who,)-328(after)-312(ye)-313(are)-312(dead,)-328(has)-313(power)-312(to)-313(cast)-312(your)]TJ 0 -13.55 Td [(soul)-250(and)-250(body)-250(into)-250(hell)-250(fire.)]TJ/F20 10.9091 Tf 120.611 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(242)]TJ 165.569 -3.959 Td [([159])]TJ/F16 10.9091 Tf -279.068 -13.549 Td [(This)-259(is)-260(clearly)-259(another)-259(version)-259(of)-260(the)-259(passage,)-262(Matt.)-278(x.)-277(16-26.)]TJ -11.956 -13.549 Td [(In)-304(one)-303(particular)-304(it)-304(is)-304(fuller)-303(than)-304(in)-304(the)-303(Canonical)-304(Gospel;)-331(it)-303(in-)]TJ 0 -13.549 Td [(troduces)-261(St.)-282(Peter)-260(as)-261(speaking)-261(and)-260(drawing)-261(forth)-261(the)-260(exhortation)]TJ 0 -13.549 Td [(not)-350(to)-350(fear)-350(those)-350(who)-351(kill)-350(the)-350(body)-350(only.)-550(But)-350(it)-350(is)-350(without)-350(the)]TJ 0 -13.55 Td [(long)-241(exhortation)-240(contained)-241(in)-240(the)-241(17-27th)-240(verses)-241(of)-241(St.)-246(Matthew.)]TJ 11.956 -13.549 Td [(Another)-269(saying)-270(from)-269(the)-270(same)-269(source)-270(is,)]TJ/F20 10.9091 Tf 180.293 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(This,)-274(therefore,)-275(the)]TJ -197.093 -13.549 Td [(Lord)-316(said,)]TJ/F32 10.9091 Tf 48.576 0 Td [(Keep)-316(the)-315(flesh)-316(chaste)-316(and)-315(the)-316(seal)-316(undefiled,)-332(and)-316(ye)]TJ -48.576 -13.549 Td [(shall)-339(receive)-340(eternal)-339(life)]TJ/F16 10.9091 Tf 108.664 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(243)]TJ/F16 10.9091 Tf 16.155 -3.959 Td [(The)-339(seal)-340(is)-339(the)-339(unction)-339(of)-340(confir-)]TJ -132.39 -13.549 Td [(mation)-308(completing)-307(baptism,)-322(and)-307(in)-308(the)-307(primitive)-308(Church)-307(united)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 197.633 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 190.82 Td [(241)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\224\271)]TJ/F31 8.9664 Tf 7.773 0 Td [(p)]TJ/F30 8.9664 Tf 7.855 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\277)-351(\304\261)]TJ/F31 8.9664 Tf 20.032 0 Td [(\346)]TJ/F30 8.9664 Tf 4.545 0 Td [(\304\261)]TJ/F31 8.9664 Tf 11.711 0 Td [(!)]TJ/F30 8.9664 Tf 4.788 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)-351(\300\301\261\303\303)]TJ/F31 8.9664 Tf 29.975 0 Td [(y)]TJ/F30 8.9664 Tf 4.466 0 Td [(\275\304\311\275)]TJ/F16 8.9664 Tf 19.223 0 Td [(,)]TJ/F30 8.9664 Tf 5.616 0 Td [(\265)]TJ/F31 8.9664 Tf 3.766 0 Td [(6)]TJ/F30 8.9664 Tf 2.636 0 Td [(\300\265\275)]TJ/F31 8.9664 Tf 16.176 0 Td [(A)]TJ/F30 8.9664 Tf 7.612 0 Td [(\272)]TJ/F31 8.9664 Tf 4.573 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\271\277\302)]TJ/F16 8.9664 Tf 15.045 0 Td [(,)]TJ/F31 8.9664 Tf 5.39 0 Td [(\275)]TJ/F30 8.9664 Tf 1.676 0 Td [(\225)]TJ/F31 8.9664 Tf 4.448 0 Td [(p)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275)]TJ/F31 8.9664 Tf 7.694 0 Td [(&)]TJ/F30 8.9664 Tf 4.788 0 Td [(\304\265)-351(\274\265\304)]TJ/F31 8.9664 Tf 23.223 0 Td [(\275)-351(\020)]TJ/F30 8.9664 Tf 8.59 0 Td [(\274\277\305)]TJ -266.786 -10.959 Td [(\303\305\275\267\263\274)]TJ/F31 8.9664 Tf 27.258 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\277\271)]TJ/F31 8.9664 Tf 15.209 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)-397(\304)]TJ/F31 8.9664 Tf 11.963 0 Td [(\367)]TJ/F30 8.9664 Tf 9.838 0 Td [(\272)]TJ/F31 8.9664 Tf 4.573 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\273\300)]TJ/F31 8.9664 Tf 9.451 0 Td [(\363)]TJ/F30 8.9664 Tf 9.838 0 Td [(\274\277\305)]TJ/F16 8.9664 Tf 13.844 0 Td [(,)]TJ/F30 8.9664 Tf 5.803 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf 6.198 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(t)]TJ/F30 8.9664 Tf 8.349 0 Td [(\300\277\271\265)]TJ/F31 8.9664 Tf 15.584 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\304\265)-397(\304)]TJ/F31 8.9664 Tf 15.038 0 Td [(p)]TJ/F30 8.9664 Tf 4.708 0 Td [(\302)]TJ/F31 8.9664 Tf 7.218 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\304\277\273)]TJ/F31 8.9664 Tf 17.601 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\302)-397(\274\277\305)]TJ/F16 8.9664 Tf 21.063 0 Td [(,)]TJ/F31 8.9664 Tf 5.803 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300\277\262\261\273)]TJ/F31 8.9664 Tf 23.089 0 Td [(\366)]TJ -274.353 -10.958 Td [(Q)]TJ/F30 8.9664 Tf 4.545 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(\266)]TJ/F30 8.9664 Tf 4.708 0 Td [(\302)-264(\272\261)]TJ/F31 8.9664 Tf 15.31 0 Td [(v)-265(\020)]TJ/F30 8.9664 Tf 8.774 0 Td [(\301)]TJ/F31 8.9664 Tf 4.286 0 Td [(\366)-264(Q)]TJ/F30 8.9664 Tf 13.194 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(,)]TJ/F31 8.9664 Tf 4.646 0 Td [(Q)]TJ/F30 8.9664 Tf 4.546 0 Td [(\300)]TJ/F31 8.9664 Tf 4.716 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\263\265\304\265)]TJ/F31 8.9664 Tf 18.018 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\300)]TJ/F31 8.9664 Tf 4.716 0 Td [(\275)-265(\020)]TJ/F30 8.9664 Tf 7.814 0 Td [(\274\277)]TJ/F31 8.9664 Tf 9.299 0 Td [(\346)]TJ/F16 8.9664 Tf 4.546 0 Td [(,)]TJ/F30 8.9664 Tf 4.646 0 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\272)-264(\277)]TJ/F31 8.9664 Tf 11.41 0 Td [(6)]TJ/F30 8.9664 Tf 2.636 0 Td [(\264\261)]TJ/F31 8.9664 Tf 11.374 0 Td [(Q)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(\266)]TJ/F30 8.9664 Tf 4.707 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(,)]TJ/F31 8.9664 Tf 4.614 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\301\263)]TJ/F31 8.9664 Tf 8.545 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\304\261\271)]TJ/F31 8.9664 Tf 13.571 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275\277\274)]TJ/F31 8.9664 Tf 13.844 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261\302)]TJ/F16 8.9664 Tf 8.366 0 Td [(.)-264(2)-265(Ep.)]TJ -256.958 -10.959 Td [(ad)-250(Corinth.)-250(4.)]TJ/F16 5.9776 Tf 0.249 -7.311 Td [(242)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\233)]TJ/F31 8.9664 Tf 5.335 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\265\271)-433(\263)]TJ/F31 8.9664 Tf 18.801 0 Td [(p)]TJ/F30 8.9664 Tf 4.708 0 Td [(\301)]TJ/F31 8.9664 Tf 8.165 0 Td [(A)]TJ/F30 8.9664 Tf 8.345 0 Td [(\272)]TJ/F31 8.9664 Tf 4.573 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\271\277\302)]TJ/F16 8.9664 Tf 15.046 0 Td [(,)]TJ/F31 8.9664 Tf 6.122 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\303\265\303\270\265)]TJ/F31 8.9664 Tf 24.46 0 Td [(a)]TJ/F30 8.9664 Tf 6.276 0 Td [(\302)]TJ/F31 8.9664 Tf 7.538 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\301\275)]TJ/F31 8.9664 Tf 8.832 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261)]TJ/F31 8.9664 Tf 8.589 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)-433(\274)]TJ/F31 8.9664 Tf 13.26 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\303)]TJ/F31 8.9664 Tf 4.286 0 Td [(\363)]TJ/F30 8.9664 Tf 10.158 0 Td [(\273)]TJ/F31 8.9664 Tf 4.734 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\272\311\275)]TJ/F16 8.9664 Tf 15.395 0 Td [(.)]TJ/F31 8.9664 Tf 9.403 0 Td [(\010)]TJ/F30 8.9664 Tf 5.998 0 Td [(\300\277\272\301\271\270\265)]TJ/F31 8.9664 Tf 28.917 0 Td [(v)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-433(\264)]TJ/F31 8.9664 Tf 11.833 0 Td [(r)]TJ -276.864 -10.959 Td [(A)]TJ/F30 8.9664 Tf 8.102 0 Td [(\240)]TJ/F31 8.9664 Tf 5.64 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\304\301\277\302)-406(\261)]TJ/F31 8.9664 Tf 24.609 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(\367)]TJ/F30 8.9664 Tf 9.915 0 Td [(\273)]TJ/F31 8.9664 Tf 4.734 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\265\271)]TJ/F16 8.9664 Tf 10.661 0 Td [(,)]TJ/F31 8.9664 Tf 6.229 0 Td [(\030)]TJ/F30 8.9664 Tf 6.124 0 Td [(\261\275)-406(\277)]TJ/F31 8.9664 Tf 17.358 0 Td [(V)]TJ/F30 8.9664 Tf 4.546 0 Td [(\275)-406(\264\271\261\303\300\261\301)]TJ/F31 8.9664 Tf 37.818 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\276\311\303\271\275)-406(\277)]TJ/F31 8.9664 Tf 29.776 0 Td [(1)]TJ/F30 8.9664 Tf 6.274 0 Td [(\273)]TJ/F31 8.9664 Tf 4.735 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\272\277\271)-406(\304)]TJ/F31 8.9664 Tf 19.168 0 Td [(p)-406(\000)]TJ/F30 8.9664 Tf 13.053 0 Td [(\301\275)]TJ/F31 8.9664 Tf 8.832 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261)]TJ/F16 8.9664 Tf 4.707 0 Td [(?)]TJ/F30 8.9664 Tf 10.414 0 Td [(\225)]TJ/F31 8.9664 Tf 4.447 0 Td [(6)]TJ/F30 8.9664 Tf 2.636 0 Td [(\300\265\275)]TJ/F31 8.9664 Tf -267.601 -10.959 Td [(A)-503(8)]TJ/F30 8.9664 Tf 13.405 0 Td [(\267\303\277)]TJ/F31 8.9664 Tf 13.539 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)-503(\304)]TJ/F31 8.9664 Tf 12.025 0 Td [(\367)]TJ/F30 8.9664 Tf 10.789 0 Td [(\240)]TJ/F31 8.9664 Tf 5.64 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\304\301)]TJ/F31 8.9664 Tf 8.141 0 Td [(\363)]TJ/F16 8.9664 Tf 6.277 0 Td [(.)]TJ/F30 8.9664 Tf 11.297 0 Td [(\234)]TJ/F31 8.9664 Tf 7.227 0 Td [(t)]TJ/F30 8.9664 Tf 9.301 0 Td [(\306\277\262\265)]TJ/F31 8.9664 Tf 18.416 0 Td [(w)]TJ/F30 8.9664 Tf 2.637 0 Td [(\303\270\311\303\261\275)-503(\304)]TJ/F31 8.9664 Tf 36.944 0 Td [(p)-503(\000)]TJ/F30 8.9664 Tf 13.927 0 Td [(\301\275)]TJ/F31 8.9664 Tf 8.832 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261)-503(\304\277)]TJ/F31 8.9664 Tf 17.541 0 Td [(z)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)-503(\273)]TJ/F31 8.9664 Tf 12.903 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\272\277\305\302)-503(\274\265\304)]TJ/F31 8.9664 Tf 34.208 0 Td [(p)]TJ/F30 8.9664 Tf 9.22 0 Td [(\304)]TJ/F31 8.9664 Tf 3.855 0 Td [(x)]TJ -276.164 -10.959 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300\277\270\261\275\265)]TJ/F31 8.9664 Tf 26.675 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275)-241(\261)]TJ/F31 8.9664 Tf 11.417 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(q)]TJ/F16 8.9664 Tf 4.707 0 Td [(.)]TJ/F30 8.9664 Tf 4.457 0 Td [(\232\261)]TJ/F31 8.9664 Tf 9.89 0 Td [(v)-241(Q)]TJ/F30 8.9664 Tf 9.346 0 Td [(\274\265)]TJ/F31 8.9664 Tf 8.599 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-241(\274)]TJ/F31 8.9664 Tf 10.655 0 Td [(t)]TJ/F30 8.9664 Tf 6.952 0 Td [(\306\277\262\265)]TJ/F31 8.9664 Tf 18.417 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\303\270\265)-241(\304\277)]TJ/F31 8.9664 Tf 23.011 0 Td [(z)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)]TJ/F31 8.9664 Tf 5.822 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300\277\272\304)]TJ/F31 8.9664 Tf 17.61 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\271\275\277\275\304\261\302)]TJ/F31 8.9664 Tf 30.578 0 Td [(Q)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(\266)]TJ/F30 8.9664 Tf 4.707 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(,)]TJ/F30 8.9664 Tf 4.406 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf 4.8 0 Td [(\274\267\264)]TJ/F31 8.9664 Tf 13.916 0 Td [(r)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)]TJ/F31 8.9664 Tf -276.084 -10.959 Td [(Q)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275)-289(\264\305\275\261\274)]TJ/F31 8.9664 Tf 30.063 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\277\305)-289(\300\277\271\265)]TJ/F31 8.9664 Tf 31.731 0 Td [(\326)]TJ/F30 8.9664 Tf 2.637 0 Td [(\275)]TJ/F16 8.9664 Tf 4.545 0 Td [(,)]TJ/F31 8.9664 Tf 4.92 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\273\273)]TJ/F31 8.9664 Tf 9.469 0 Td [(p)]TJ/F30 8.9664 Tf 7.298 0 Td [(\306\277\262\265)]TJ/F31 8.9664 Tf 18.417 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\303\270\265)-289(\304)]TJ/F31 8.9664 Tf 18.972 0 Td [(x)]TJ/F30 8.9664 Tf 4.466 0 Td [(\275)-289(\274\265\304)]TJ/F31 8.9664 Tf 19.591 0 Td [(p)]TJ/F30 8.9664 Tf 7.298 0 Td [(\304\277)]TJ/F31 8.9664 Tf 10.911 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300\277\270\261\275\265)]TJ/F31 8.9664 Tf 26.675 0 Td [(\326)]TJ/F30 8.9664 Tf 2.637 0 Td [(\275)]TJ/F31 8.9664 Tf 7.136 0 Td [(Q)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274\261\302)]TJ/F31 8.9664 Tf 15.789 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\307\277\275\304\261)]TJ/F31 8.9664 Tf -258.698 -10.958 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\276\277\305\303)]TJ/F31 8.9664 Tf 17.224 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261\275)-250(\310\305\307)]TJ/F31 8.9664 Tf 26.316 0 Td [(\306)]TJ/F30 8.9664 Tf 4.789 0 Td [(\302)-250(\272\261)]TJ/F31 8.9664 Tf 15.18 0 Td [(v)]TJ/F30 8.9664 Tf 4.877 0 Td [(\303)]TJ/F31 8.9664 Tf 4.286 0 Td [(})]TJ/F30 8.9664 Tf 6.277 0 Td [(\274\261\304\277\302)-250(\304\277)]TJ/F31 8.9664 Tf 32.081 0 Td [(\346)]TJ/F30 8.9664 Tf 6.788 0 Td [(\262\261\273\265)]TJ/F31 8.9664 Tf 17.673 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275)-250(\265)]TJ/F31 8.9664 Tf 10.553 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-250(\263)]TJ/F31 8.9664 Tf 10.159 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\265\275\275\261\275)-250(\300\305\301)]TJ/F31 8.9664 Tf 37.901 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(.)]TJ/F32 8.9664 Tf 4.483 0 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(5.)]TJ/F16 5.9776 Tf -240.829 -7.311 Td [(243)]TJ/F31 8.9664 Tf 11.706 -3.809 Td [(\014)]TJ/F30 8.9664 Tf 7.218 0 Td [(\301\261)-449(\277)]TJ/F31 8.9664 Tf 17.486 0 Td [(V)]TJ/F30 8.9664 Tf 4.546 0 Td [(\275)-449(\304\277)]TJ/F31 8.9664 Tf 16.894 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\277)-449(\273)]TJ/F31 8.9664 Tf 17.082 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\265\271)]TJ/F16 8.9664 Tf 10.661 0 Td [(:)]TJ/F30 8.9664 Tf 8.306 0 Td [(\244\267\301)]TJ/F31 8.9664 Tf 14.005 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\303\261\304\265)-449(\304)]TJ/F31 8.9664 Tf 24.498 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)-449(\303)]TJ/F31 8.9664 Tf 12.859 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\301\272\261)]TJ/F31 8.9664 Tf 17.594 0 Td [(\001)]TJ/F30 8.9664 Tf 4.707 0 Td [(\263\275)]TJ/F31 8.9664 Tf 8.805 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)-449(\272\261)]TJ/F31 8.9664 Tf 17.853 0 Td [(w)]TJ/F30 8.9664 Tf 6.664 0 Td [(\304)]TJ/F31 8.9664 Tf 3.855 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)-449(\303\306\301\261\263)]TJ/F31 8.9664 Tf 31.832 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\264\261)]TJ/F31 8.9664 Tf -271.627 -10.959 Td [(\004)]TJ/F30 8.9664 Tf 4.707 0 Td [(\303\300\271\273\277\275)]TJ/F16 8.9664 Tf 25.384 0 Td [(,)]TJ/F31 8.9664 Tf 4.483 0 Td [(5)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275\261)-250(\304)]TJ/F31 8.9664 Tf 15.351 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)-250(\261)]TJ/F31 8.9664 Tf 11.495 0 Td [(0})]TJ/F30 8.9664 Tf 8.912 0 Td [(\275\271\277\275)-250(\276\311)]TJ/F31 8.9664 Tf 28.639 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)]TJ/F31 8.9664 Tf 6.787 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\300\277\273)]TJ/F31 8.9664 Tf 13.915 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\262\267\304\265)]TJ/F16 8.9664 Tf 16.875 0 Td [(.)]TJ/F20 8.9664 Tf 2.241 0 Td [(\024)]TJ/F32 8.9664 Tf 8.966 0 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(8.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +807 0 obj << +/Length 7684 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(170)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(with)-259(it.)-279(It)-259(is)-259(the)]TJ/F30 10.9091 Tf 69.816 0 Td [(\303\306\301\261\263)]TJ/F31 10.9091 Tf 28.299 0 Td [(w)]TJ/F30 10.9091 Tf 3.207 0 Td [(\302)]TJ/F16 10.9091 Tf 7.281 0 Td [(so)-259(often)-260(spoken)-259(of)-260(in)-259(the)-259(Epistles)-260(of)-259(St.)]TJ -108.603 -13.549 Td [(Paul.)]TJ/F16 7.9701 Tf 22.124 3.959 Td [(244)]TJ/F16 10.9091 Tf -10.168 -17.802 Td [(Justin)-388(Martyr)-389(contributes)-388(another)-388(saying.)-665(We)-388(have)-388(already)]TJ -11.956 -13.549 Td [(seen)-445(that)-445(in)-445(all)-444(likelihood)-445(he)-445(quoted)-445(from)-445(the)-445(Gospel)-445(of)-444(the)]TJ 0 -13.55 Td [(Hebrews,)-446(or)-407(the)-407(Recollections)-406(of)-407(the)-407(Twelve,)-446(as)-407(he)-407(called)-406(it.)]TJ 0 -13.549 Td [(He)-379(says,)]TJ/F20 10.9091 Tf 42.841 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(On)-378(this)-379(account)-378(also)-379(our)-378(Lord)-379(Jesus)-378(Christ)-379(said,)]TJ/F32 10.9091 Tf 223.858 0 Td [(In)]TJ -271.543 -13.549 Td [(those)-284(things)-284(in)-285(which)-284(I)-284(shall)-284(overtake)-284(you,)-293(in)-284(those)-284(things)-284(will)-284(I)]TJ 0 -13.549 Td [(judge)-212(you)]TJ/F16 10.9091 Tf 42.308 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(245)]TJ/F16 10.9091 Tf 14.769 -3.959 Td [(Clement)-212(of)-212(Alexandria)-213(makes)-212(the)-212(same)-212(quotation,)]TJ -64.648 -13.549 Td 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21.818 0 Td [(\035)]TJ/F16 10.9091 Tf 7.577 0 Td [(to)-251(their)-250(primitive)-251(positions,)-251(for)-250(they)-251(have)-250(been)-251(dispersed)]TJ -34.239 -13.549 Td [(through)-295(the)-294(Canonical)-295(Gospel,)-305(and)-295(arranged)-294(in)-295(connection)-294(with)]TJ 0 -13.549 Td [(the)-255(events)-255(which)-254(called)-255(them)-255(forth.)-264(In)-255(the)]TJ/F20 10.9091 Tf 184.429 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Sayings)-255(of)-255(the)-254(Lord)]TJ/F20 10.9091 Tf 86.513 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(of)-315(Matthew,)-332(these)-315(events)-315(were)-316(not)-315(narrated;)-348(but)-315(all)-315(the)-315(sayings)]TJ 0 -13.549 Td [(were)-250(placed)-250(together,)-250(like)-250(the)-250(proverbs)-250(in)-250(the)-250(book)-250(of)-250(Solomon.)]TJ 11.955 -13.772 Td [(3.)-874(The)]TJ/F20 10.9091 Tf 39.671 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Logia)]TJ/F20 10.9091 Tf 25.451 0 Td [(\035)]TJ/F16 10.9091 Tf 9.839 0 Td 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8.9664 Tf 9.666 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\261\263\263)]TJ/F31 8.9664 Tf 13.225 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\273\271\277\275)]TJ/F16 8.9664 Tf 16.382 0 Td [(.)-250(H.)-250(E.)-250(iii.)-250(25,)-250(27,)-250(39;)-250(iv.)-250(22.)]TJ/F16 5.9776 Tf -108.194 -7.394 Td [(257)]TJ/F30 8.9664 Tf 11.707 -3.809 Td [(\303\305\263\263\301)]TJ/F31 8.9664 Tf 21.635 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\274\274\261\304\261)-250(\300)]TJ/F31 8.9664 Tf 29.894 0 Td [(s)]TJ/F30 8.9664 Tf 3.765 0 Td [(\275\304\265)]TJ/F16 8.9664 Tf 12.168 0 Td [(.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +828 0 obj << +/Length 11618 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(3.)-250(The)-250(Origin)-250(of)-250(the)-250(Gospel)-250(of)-250(the)-250(Hebrews.)-6561(175)]TJ +0 g 0 G +/F30 10.9091 Tf 11.956 -30.759 Td [(\261)]TJ/F16 10.9091 Tf 5.727 0 Td 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10.9091 Tf 4.843 0 Td [(stroke.)]TJ/F20 10.9091 Tf 29.389 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(262)]TJ/F16 10.9091 Tf 15.824 -3.959 Td [(The)-309(idea)-309(is)-309(taken)-309(from)-309(the)-309(Aramaic)]TJ -122.264 -13.549 Td [(orthography.)-237(A)-212(stroke)-211(distinguishes)-211(one)-212(consonant)-211(from)-211(another,)]TJ 0 -13.549 Td [(as)]TJ +ET +q +1 0 0 1 60.635 382.125 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 71.545 382.125 Td [(and)]TJ +ET +q +1 0 0 1 92.074 382.125 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 102.983 382.125 Td [(from)]TJ +ET +q +1 0 0 1 128.967 382.125 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 139.876 382.125 Td [(.)-814(With)-437(this)-438(the)-438(Greeks)-438(had)-438(nothing)-438(that)]TJ -93.105 -13.549 Td [(corresponded.)]TJ/F30 10.9091 Tf 11.956 -14.107 Td [(\263)]TJ/F16 10.9091 Tf 5.181 0 Td [(.)-241(We)-222(find)-222(Hebraisms)-223(in)-222(great)-222(number)-222(in)-223(the)-222(discourses)-222(of)-223(our)]TJ 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44.843 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(holy,)]TJ/F20 10.9091 Tf 22.124 0 Td [(\035)]TJ/F30 10.9091 Tf 7.574 0 Td [(\304)]TJ/F31 10.9091 Tf 4.691 0 Td [(x)-250(\005)]TJ/F30 10.9091 Tf 13.89 0 Td [(\263\271\277\275)]TJ/F16 10.9091 Tf 19.353 0 Td [(,)-250(is)]TJ -267.895 -14.578 Td [(a)-347(misinterpretation)-347(of)-346(the)-347(Aramaic)]TJ +ET +q +1 0 0 1 205.051 243.932 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 215.96 243.932 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 226.87 243.932 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 237.779 243.932 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 248.688 243.932 Td [(,)-371(a)-347(gold)-347(jewel)-346(for)]TJ -201.917 -13.55 Td [(the)-375(ear,)-407(head)-375(or)-375(neck.)]TJ/F16 7.9701 Tf 99.097 3.959 Td [(264)]TJ/F16 10.9091 Tf 19.275 -3.959 Td [(The)-375(translator)-375(mistook)-375(the)-376(word)-375(for)]TJ +ET +q +1 0 0 1 46.771 216.833 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 57.681 216.833 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 68.59 216.833 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 79.499 216.833 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 90.408 216.833 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 101.317 216.833 Td [(,)-241(or)]TJ +ET +q +1 0 0 1 118.359 216.833 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 129.268 216.833 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 140.177 216.833 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 151.086 216.833 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 161.995 216.833 Td [(without)]TJ +ET +q +1 0 0 1 197.935 216.833 cm +0 0 10.909 10.909 re f +Q +BT +/F20 10.9091 Tf 208.844 216.833 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(the)-238(holy.)]TJ/F20 10.9091 Tf 38.056 0 Td [(\035)]TJ/F16 10.9091 Tf 7.445 0 Td [(The)-238(sentence)-239(in)]TJ -212.417 -13.549 Td [(the)-208(original)-207(therefore)-415(ran,)]TJ/F20 10.9091 Tf 114.711 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Give)-208(not)-207(a)-208(gold)-207(jewel)-208(to)-207(dogs,)-216(neither)]TJ/F16 7.9701 Tf 171.469 0 Td [([166])]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 192.989 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 185.042 Td [(258)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Aram.)]TJ +ET +q +1 0 0 1 83.626 181.233 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 92.593 181.233 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 101.559 181.233 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 110.525 181.233 cm +0 0 8.966 8.966 re f +Q +BT +/F16 8.9664 Tf 119.492 181.233 Td [(.)]TJ/F16 5.9776 Tf -72.471 -8.445 Td [(259)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Aram.)]TJ +ET +q +1 0 0 1 83.626 168.979 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 92.593 168.979 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 101.559 168.979 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 110.525 168.979 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 119.492 168.979 cm +0 0 8.966 8.966 re f +Q +BT +/F16 8.9664 Tf 128.458 168.979 Td [(.)]TJ/F16 5.9776 Tf -81.437 -8.445 Td [(260)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Aram.)]TJ +ET +q +1 0 0 1 83.626 156.725 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 92.593 156.725 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 101.559 156.725 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 110.525 156.725 cm +0 0 8.966 8.966 re f +Q +BT +/F16 8.9664 Tf 119.492 156.725 Td [(.)]TJ/F16 5.9776 Tf -72.471 -8.445 Td [(261)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Aram.)]TJ +ET +q +1 0 0 1 83.626 144.471 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 92.593 144.471 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 101.559 144.471 cm +0 0 8.966 8.966 re f +Q +BT +/F16 8.9664 Tf 110.525 144.471 Td [(.)]TJ/F16 5.9776 Tf -63.504 -8.445 Td [(262)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\274\271)]TJ/F31 8.9664 Tf 7.469 0 Td [(q)]TJ/F30 8.9664 Tf 6.949 0 Td [(\272\265\301\261)]TJ/F31 8.9664 Tf 17.332 0 Td [(v)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261)]TJ/F16 8.9664 Tf 4.707 0 Td [(,)-250(Aram.)]TJ +ET +q +1 0 0 1 127.203 132.217 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 136.169 132.217 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 145.136 132.217 cm +0 0 8.966 8.966 re f +Q +BT +/F16 8.9664 Tf 154.102 132.217 Td [(or)]TJ +ET +q +1 0 0 1 163.812 132.217 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 172.779 132.217 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 181.745 132.217 cm +0 0 8.966 8.966 re f +Q +q +1 0 0 1 190.712 132.217 cm +0 0 8.966 8.966 re f +Q +BT +/F16 8.9664 Tf 199.678 132.217 Td [(.)]TJ/F16 5.9776 Tf -152.657 -7.311 Td [(263)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(vi.)-335(7,)]TJ/F30 8.9664 Tf 21.499 0 Td [(\262\261\304\304\277\273\277\263\265)]TJ/F31 8.9664 Tf 38.574 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(;)-292(v.)-335(5,)]TJ/F30 8.9664 Tf 24.12 0 Td [(\272\273\267\301\277\275\277\274\265)]TJ/F31 8.9664 Tf 40.456 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275)-278(\304)]TJ/F31 8.9664 Tf 10.896 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)-278(\263)]TJ/F31 8.9664 Tf 11.299 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(;)-292(v.)-335(2,)]TJ/F31 8.9664 Tf 24.121 0 Td 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0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(;)-273(v.)-317(39,)]TJ/F30 8.9664 Tf 28.211 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(\367)]TJ/F30 8.9664 Tf 8.72 0 Td [(\300\277\275\267\301)]TJ/F31 8.9664 Tf 22.801 0 Td [(\367)]TJ/F16 8.9664 Tf 6.277 0 Td [(;)-284(vi.)]TJ -266.376 -10.959 Td [(25;)-280(x.)-309(28,)-275(39,)]TJ/F30 8.9664 Tf 50.81 0 Td [(\310\305\307)]TJ/F31 8.9664 Tf 14.822 0 Td [(t)]TJ/F16 8.9664 Tf 4.788 0 Td [(,)-275(for)-270(life;)-279(vi.)-310(22,)-274(23,)]TJ/F31 8.9664 Tf 73.867 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300\273\277)]TJ/F31 8.9664 Tf 13.916 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)]TJ/F16 8.9664 Tf 6.078 0 Td [(and)]TJ/F30 8.9664 Tf 15.366 0 Td [(\300\277\275\267\301)]TJ/F31 8.9664 Tf 22.802 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(,)-270(sound)-270(and)-269(sick;)]TJ -219.825 -10.958 Td [(vi.)-250(11,)]TJ/F31 8.9664 Tf 24.909 0 Td [(\004)]TJ/F30 8.9664 Tf 4.707 0 Td 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57.413 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Let)-302(your)-301(conversation)-302(be)-301(Yea,)-315(yea,)-314(Nay,)-315(nay.)]TJ/F20 10.9091 Tf 201.574 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.55 Td [(This)-322(is)-322(meaningless.)-467(But)-322(if)-322(we)-323(restore)-322(the)-322(construction)-322(in)-322(Ara-)]TJ 0 -13.549 Td [(maic)-347(we)-347(have)]TJ +ET +q +1 0 0 1 159.417 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 170.326 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 181.235 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 192.144 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 203.053 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 213.962 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 224.871 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 235.78 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 246.69 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 257.599 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 268.508 476.826 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 279.417 476.826 Td [(,)]TJ +ET +q +1 0 0 1 286.191 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 297.1 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 308.01 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 318.919 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 329.828 476.826 cm +0 0 10.909 10.909 re f +Q +q +1 0 0 1 340.737 476.826 cm +0 0 10.909 10.909 re f +Q +BT +/F16 10.9091 Tf 351.646 476.826 Td [(,)-371(and)]TJ -258.103 -13.549 Td [(the)-330(meaning)-331(is,)]TJ/F20 10.9091 Tf 71.938 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(In)-330(your)-331(conversation)-330(let)-331(your)-330(yea)-330(be)-331(yea,)-350(and)]TJ -76.781 -13.549 Td [(your)-368(nay)-369(be)-368(nay.)]TJ/F20 10.9091 Tf 76.58 0 Td [(\035)]TJ/F16 10.9091 Tf 8.861 0 Td [(The)-368(yea,)-398(yea,)-398(and)-368(nay,)-398(nay,)-398(in)-368(the)-368(Hebrew)]TJ -85.441 -13.549 Td [(come)-313(together,)-329(and)-313(this)-314(misled)-313(the)-313(translator.)-440(St.)-439(James)-313(quotes)]TJ 0 -13.55 Td [(the)-320(saying)-319(rightly)-319(\050v.)-459(12\051,)]TJ/F20 10.9091 Tf 119.124 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Let)-319(your)-320(yea)-319(be)-320(yea,)-337(and)-319(your)-320(nay,)]TJ -123.968 -13.549 Td [(nay;)-354(lest)-319(ye)-320(fall)-319(into)-319(condemnation.)]TJ/F20 10.9091 Tf 158.086 0 Td [(\035)]TJ/F16 10.9091 Tf 8.327 0 Td [(It)-319(is)-320(a)-319(form)-319(of)-320(a)-319(Rabbinic)]TJ -166.413 -13.549 Td [(maxim,)]TJ/F20 10.9091 Tf 35.65 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(The)-237(yea)-238(of)-237(the)-237(righteous)-238(is)-237(yea,)-240(and)-237(their)-238(nay)-237(is)-237(nay.)]TJ/F20 10.9091 Tf 226.039 0 Td [(\035)]TJ/F16 10.9091 Tf 7.433 0 Td [(It)]TJ -273.965 -13.549 Td [(is)-250(an)-250(injunction)-250(to)-250(speak)-250(the)-250(truth.)]TJ 11.956 -14.251 Td [(We)-364(have)-363(therefore)-364(good)-364(grounds)-364(for)-363(our)-364(conjecture)-364(that)-363(St.)]TJ -11.956 -13.549 Td [(Matthew's)-438(genuine)]TJ/F20 10.9091 Tf 89.089 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Sayings)-438(of)-438(the)-439(Lord)]TJ/F20 10.9091 Tf 92.517 0 Td [(\035)]TJ/F16 10.9091 Tf 9.624 0 Td [(form)-438(a)-438(part)-439(of)-438(the)]TJ -196.074 -13.549 Td [(Canonical)-250(Gospel.)]TJ 11.956 -14.251 Td [(We)-257(have)-257(next)-257(to)-258(consider,)-259(Whence)-257(came)-257(the)-257(rest)-257(of)-257(the)-257(mate-)]TJ -11.956 -13.549 Td [(rial,)-310(the)-297(record)-298(of)-297(the)]TJ/F20 10.9091 Tf 97.242 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(doings)-298(of)-297(the)-298(Lord,)]TJ/F20 10.9091 Tf 85.187 0 Td [(\035)]TJ/F16 10.9091 Tf 8.09 0 Td [(which)-298(the)-297(compiler)]TJ -195.363 -13.549 Td [(interwove)-250(with)-250(the)]TJ/F20 10.9091 Tf 84.535 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Sayings)]TJ/F20 10.9091 Tf 34.549 0 Td 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197.008 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(a)-320(young)-319(woman.)]TJ/F20 10.9091 Tf 73.934 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(We)-206(may)-207(therefore)-206(conclude)-206(that)-206(verses)-207(22,)-215(23,)-215(were)-206(additions)-206(by)]TJ/F16 7.9701 Tf -72.756 0 Td [([167])]TJ/F16 10.9091 Tf 72.756 -13.549 Td [(the)-213(Greek)-213(compiler)-213(of)-213(the)-212(Gospel,)-221(unacquainted)-213(with)-213(the)-212(original)]TJ 0 -13.549 Td [(Hebrew)-250(text.)]TJ 11.956 -14.251 Td [(Matt.)-592(ii.)-592(15,)]TJ/F20 10.9091 Tf 62.962 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Out)-364(of)-364(Egypt)-364(have)-364(I)-364(called)-364(my)-364(son.)]TJ/F20 10.9091 Tf 161.41 0 Td [(\035)]TJ/F16 10.9091 Tf 8.814 0 Td [(This)-364(is)]TJ -249.986 -13.549 Td [(quoted)-185(literally)-185(from)-185(the)-185(Hebrew)-185(text.)-228(That)-185(of)-185(the)-185(LXX.)-185(has,)]TJ/F20 10.9091 Tf 259.423 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Out)]TJ +0 g 0 G +0 g 0 G 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Tf 134.07 0 Td [(i.e.)]TJ/F16 10.9091 Tf 16.139 0 Td [(from)-252(that)-253(city)-252(or)-253(village\051.)]TJ/F20 10.9091 Tf 110.092 0 Td [(\035)]TJ/F16 10.9091 Tf 7.598 0 Td [(By)]TJ -267.899 -13.55 Td [(leaving)-235(out)-235(the)-235(word)]TJ/F32 10.9091 Tf 92.068 0 Td [(house)]TJ/F16 10.9091 Tf 25.451 0 Td [(,)-238(Matthew)-235(loses)-235(the)-235(sense)-236(of)-235(the)-235(com-)]TJ -117.519 -13.549 Td [(mand)-213(\050x.)-238(11\051,)]TJ/F20 10.9091 Tf 60.654 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Into)-213(whatsoever)-214(town)-213(or)-214(village)-213(ye)-213(enter)]TJ/F20 10.9091 Tf 173.928 0 Td [(\024)]TJ/F16 10.9091 Tf 10.91 0 Td [(remain)]TJ -250.336 -13.549 Td [(in)-250(it)-250(till)-250(ye)-250(go)-250(out)-250(of)-250(it.)]TJ/F20 10.9091 Tf 98.804 0 Td [(\035)]TJ/F16 10.9091 Tf -86.849 -14.351 Td [(Mark)-417(vii.)-752(27,)-459(28.)-752(The)-417(Lord)-417(answers)-417(the)-418(Syro-Phoenician)]TJ -11.955 -13.549 Td [(woman,)]TJ/F20 10.9091 Tf 39.549 0 Td [(\034)]TJ/F16 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17.539 0 Td [(the)-295(prince)-295(of)-296(this)-295(world\051,)-306(with)-296(the)]TJ -131.202 -13.549 Td [(exception)-253(only)-254(of)-253(water)-254(and)-253(bread,)-255(and)-253(those)-254(things)-253(procured)-253(by)]TJ 0 -13.55 Td [(the)-243(sweat)-243(of)-243(the)-243(brow,)-245(necessary)-243(for)-243(the)-243(maintenance)-243(of)-243(life,)-244(and)]TJ 0 -13.549 Td [(also)-250(one)-250(garment.)]TJ/F20 10.9091 Tf 77.258 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(297)]TJ/F16 10.9091 Tf -70.146 -19.449 Td [(Thus)-365(St.)-596(Peter)-365(is)-365(represented)-365(as)-365(living)-365(on)-365(water,)-394(bread)-365(and)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 132.445 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 125.633 Td [(292)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Homil.)-250(xix.)-250(22.)]TJ/F16 5.9776 Tf -11.706 -7.311 Td [(293)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Gal.)-250(iv.)-250(10.)]TJ/F16 5.9776 Tf -11.706 -7.31 Td [(294)]TJ/F16 8.9664 Tf 11.706 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[(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(drinking)-277(neither)-277(wine)-277(nor)-277(fermented)-277(liquors,)-284(and)]TJ -66.401 -13.549 Td [(abstaining)-245(from)-245(animal)-245(food.)-248(A)-245(razor)-245(never)-245(came)-245(upon)-245(his)-244(head,)]TJ 0 -13.55 Td [(he)-341(never)-340(anointed)-341(himself)-341(with)-340(oil,)-364(and)-340(never)-341(used)-341(a)-340(bath.)-522(He)]TJ 0 -13.549 Td [(never)-250(wore)-250(woollen,)-250(but)-250(linen)-250(garments.)]TJ/F20 10.9091 Tf 176.029 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(299)]TJ/F16 10.9091 Tf -168.917 -18.234 Td [(The)-298(Ebionites)-299(looked)-298(upon)-299(Christ)-298(as)-299(the)-298(Messiah)-299(rather)-298(than)]TJ -11.956 -13.549 Td [(as)-344(God)-344(incarnate.)-532(They)-344(gave)-344(him)-344(the)-344(title)-344(of)-344(Son)-344(of)-344(God,)-367(and)]TJ 0 -13.549 Td [(claimed)-361(for)-362(him)-361(the)-362(highest)-361(honour,)-390(but)-361(hesitated)-362(to)-361(term)-361(him)]TJ 0 -13.549 Td [(God.)-426(In)-308(their)-309(earnest)-308(maintenance)-309(of)-308(the)-309(Unity)-308(of)-309(the)-308(Godhead)]TJ 0 -13.55 Td [(against)-409(Gnosticism,)-448(they)-409(shrank)-409(from)-409(appearing)-409(to)-409(divide)-408(the)]TJ 0 -13.549 Td [(Godhead.)-481(Thus,)-347(in)-327(the)-327(Clementines,)-346(St.)-482(Peter)-327(says,)]TJ/F20 10.9091 Tf 234.047 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Our)-327(Lord)]TJ -238.891 -13.549 Td [(neither)-348(asserted)-348(that)-348(there)-349(were)-348(gods)-348(except)-348(the)-348(Creator)-348(of)-348(all,)]TJ 0 -13.549 Td [(nor)-310(did)-309(he)-310(proclaim)-310(himself)-309(to)-310(be)-310(God,)-324(but)-310(he)-310(pronounced)-309(him)]TJ 0 -13.549 Td [(blessed)-389(who)-390(called)-389(him)-390(the)-389(Son)-389(of)-390(that)-389(God)-390(who)-389(ordered)-389(the)]TJ 0 -13.55 Td [(universe.)]TJ/F20 10.9091 Tf 39.688 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(300)]TJ/F16 10.9091 Tf -32.575 -18.234 Td 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[(imperfection)-372(in)-373(the)-372(Creator.)-617(He)-372(takes)-373(the)-372(Old)-372(Testament.)-617(He)]TJ 0 -13.549 Td [(shows)-193(from)-192(texts)-193(that)-193(the)-193(God)-192(of)-193(the)-193(Jews)-192(is)-193(represented)-193(as)-192(angry,)]TJ 0 -13.549 Td [(jealous,)-346(repentant;)-366(that)-327(those)-327(whom)-327(He)-327(favours)-326(are)-327(incestuous,)]TJ 0 -13.55 Td [(adulterers,)-250(murderers.)]TJ 11.956 -14.275 Td [(This)-267(doctrine)-267(St.)-300(Peter)-267(combats)-267(by)-267(showing)-267(that)-267(present)-266(evils)]TJ -11.956 -13.549 Td [(are)-368(educative,)-397(curative,)-398(disguised)-368(blessings;)-427(and)-368(by)-368(calling)-367(all)]TJ 0 -13.549 Td [(those)-334(passages)-334(in)-334(Scripture)-334(which)-334(attribute)-334(to)-334(God)-334(human)-333(pas-)]TJ 0 -13.549 Td [(sions,)-195(corruptions)-181(of)-181(the)-181(sacred)-181(text)-181(in)-181(one)-181(of)-181(its)-181(many)-181(re-editions.)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 99.003 cm 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[(for)-187(such)-187(a)-187(character)-186(is)]TJ -187.67 -13.549 Td [(contrary)-248(to)-248(the)-248(nature)-248(of)-248(God,)-248(and)-248(therefore)-248(manifestly)-248(is)-248(falsely)]TJ 0 -13.549 Td [(attributed)-250(to)-250(Him.)]TJ/F20 10.9091 Tf 77.88 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.958 Td [(301)]TJ/F16 10.9091 Tf -70.768 -19.729 Td [(From)-246(this)-247(brief)-246(sketch)-247(of)-246(the)-247(doctrines)-246(of)-247(the)-246(Ebionite)-246(Church)]TJ -11.956 -13.549 Td [(from)-372(which)-373(the)-372(Clementines)-373(emanated,)-403(it)-372(will)-372(be)-373(seen)-372(that)-372(its)]TJ 0 -13.549 Td [(Gospel)-297(must)-297(have)-297(resembled)-297(that)-296(of)-297(the)-297(Hebrews,)-309(or)-297(have)-296(been)]TJ 0 -13.549 Td [(founded)-465(on)-464(it.)-894(The)]TJ/F20 10.9091 Tf 97.367 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Recollections)-465(of)-464(the)-465(Twelve)]TJ/F20 10.9091 Tf 129.727 0 Td [(\035)]TJ/F16 10.9091 Tf 9.911 0 Td [(probably)]TJ -241.848 -13.55 Td 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[(that)-328(the)-328(word)-327(is)-328(never)]TJ -182.707 -13.549 Td [(employed.)-618(It)-372(belonged)-373(to)-372(the)-373(community)-372(established)-373(by)-372(Paul,)]TJ 0 -13.549 Td [(and)-269(with)-269(it)-269(the)-268(Church)-269(of)-269(Peter)-269(had)-537(no)-269(sympathy.)-307(To)-269(believe)-268(in)]TJ/F16 7.9701 Tf 291.024 0 Td [([199])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(the)-277(mission)-276(of)-277(Christ)-276(is,)-284(in)-276(the)-277(Clementine)-277(Homilies,)-283(to)-276(become)]TJ 0 -13.549 Td [(a)-253(Jew.)-258(The)-253(convert)-253(from)-253(Gentiledom)-252(by)-253(passing)-253(into)-253(the)-252(Church)]TJ 0 -13.549 Td [(passes)-426(under)-427(the)-426(Law,)-470(becomes,)-471(as)-426(we)-426(are)-427(told,)-470(a)-426(Jew.)-779(But)]TJ 0 -13.549 Td [(the)-325(convert)-324(is)-325(made)-325(subject)-324(not)-325(to)-324(the)-325(Law)-325(as)-324(corrupted)-325(by)-324(the)]TJ 0 -13.549 Td 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[(Although)-247(we)-246(cannot)-247(rely)-246(on)-247(the)-246(exact)-247(words)-246(of)-247(the)-246(quotations)]TJ -11.956 -13.549 Td [(from)-356(the)-356(Gospel)-356(in)-356(the)]TJ/F20 10.9091 Tf 106.677 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Recognitions,)]TJ/F20 10.9091 Tf 60.306 0 Td [(\035)]TJ/F16 10.9091 Tf 8.726 0 Td [(there)-356(are)-356(references)-356(to)]TJ -180.552 -13.55 Td [(the)-251(history)-250(of)-251(our)-251(Lord)-250(which)-251(give)-251(indications)-250(of)-251(narratives)-250(con-)]TJ 0 -13.549 Td [(tained)-329(in)-329(the)-328(Gospel)-329(used)-329(by)-329(the)-328(pseudo-Clement,)-349(therefore)-328(by)]TJ 0 -13.549 Td [(the)-316(Ebionite)-316(Christians)-316(whose)-317(views)-316(he)-316(represents.)-448(We)-316(will)-316(go)]TJ 0 -13.549 Td [(through)-251(all)-250(such)-251(passages)-250(in)-251(the)-250(order)-251(in)-250(which)-251(they)-250(occur)-251(in)-250(the)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Recognitions.)]TJ/F20 10.9091 Tf 60.305 0 Td [(\035)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 109.801 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 102.988 Td [(303)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Merx,)-207(Bardesanes)-197(von)-197(Edessa,)-207(Halle,)-207(1863,)-208(p.)-232(113.)-232(That)-197(the)]TJ/F20 8.9664 Tf 213.388 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(Recognitions)]TJ/F20 8.9664 Tf 47.324 0 Td [(\035)]TJ/F16 8.9664 Tf -276.649 -10.958 Td [(have)-294(undergone)-295(interpolation)-294(at)-294(different)-294(times)-295(is)-294(clear)-294(from)-294(Book)-295(iii.,)-305(where)]TJ 0 -10.959 Td [(chapters)-250(2-12)-250(are)-250(found)-250(in)-250(some)-250(copies,)-250(but)-250(not)-250(in)-250(the)-250(best)-250(MSS.)]TJ/F16 5.9776 Tf 0.25 -7.311 Td [(304)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Recog.)-250(i.)-250(43,)-250(50.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +979 0 obj << +/Length 5634 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 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[(That)-288(name)-289(was)-288(given)-288(to)-289(him)-288(before)-288(his)-289(divinity)-288(was)-288(wholly)-288(be-)]TJ 0 -13.549 Td [(lieved)-278(in,)-285(and)-278(when)-277(he)-278(was)-278(regarded)-278(only)-278(as)-278(the)-277(Messiah)]TJ/F20 10.9091 Tf 251.241 0 Td [(\024)]TJ/F16 10.9091 Tf 10.909 0 Td [(nay,)]TJ -262.15 -13.549 Td [(even)-329(before)-329(the)-329(apostles)-328(and)-329(disciples)-329(had)-329(begun)-329(to)-329(see)-329(in)-328(him)]TJ 0 -13.549 Td [(anything)-264(higher)-264(than)-265(a)-264(teacher)-264(sent)-264(from)-264(God,)-268(a)-264(Rabbi)-264(founding)]TJ 0 -13.549 Td [(a)-300(new)-300(school.)-400(It)-300(is)-300(more)-300(natural)-300(to)-300(suppose)-300(that)-300(the)-300(surname)-300(of)]TJ 0 -13.55 Td [(the)-232(Anointed)-232(One)-232(was)-232(given)-232(to)-232(him)-232(because)-232(of)-232(some)-232(event)-232(in)-231(his)]TJ 0 -13.549 Td 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4.843 0 Td [(Thy)-255(holy)]TJ -240.881 -13.549 Td [(child)-254(Jesus,)-254(whom)-254(Thou)-254(hast)-254(anointed.)]TJ/F20 10.9091 Tf 169.6 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(309)]TJ/F16 10.9091 Tf 15.221 -3.959 Td [(The)-254(second)-253(occasion)]TJ -189.665 -13.549 Td [(is)-396(remarkable,)-432(for)-395(it)-396(again)-396(apparently)-395(associates)-396(the)-395(anointing)]TJ 0 -13.55 Td [(with)-401(the)-400(baptism.)-1403(St.)-701(Peter)]TJ/F20 10.9091 Tf 140.312 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(opened)-400(his)-401(mouth)-400(and)-401(said)-400(...)]TJ/F16 7.9701 Tf -217.911 0 Td [([202])]TJ/F16 10.9091 Tf 72.755 -13.549 Td [(The)-404(word)-405(which)-404(God)-404(sent)-405(unto)-404(the)-404(children)-405(of)-404(Israel)-404(...)-713(that)]TJ 0 -13.549 Td [(word)-283(ye)-283(know,)-291(which)-282(was)-283(published)-283(throughout)-283(all)-282(Judaea,)-291(and)]TJ 0 -13.549 Td 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[(313)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(Recog.)-250(i.)-250(c.)-250(57.)]TJ/F16 5.9776 Tf -11.707 -7.311 Td [(314)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(ii.)-250(30,)-250(also)-250(ii.)-250(3.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +998 0 obj << +/Length 5990 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(214)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(men)-214(and)-214(all)-215(the)-214(prophets.)]TJ/F20 10.9091 Tf 108.423 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(315)]TJ/F16 10.9091 Tf 14.79 -3.959 Td [(The)-214(corresponding)-214(passage)-215(is)-214(in)-214(St.)]TJ -128.057 -13.549 Td [(Matthew.)]TJ/F16 7.9701 Tf 41.509 3.959 Td [(316)]TJ/F16 10.9091 Tf -29.553 -18.735 Td [(The)-226(Beatitudes,)-232(or)-226(some)-227(of)-226(them,)-232(were)-226(in)-227(it.)]TJ/F20 10.9091 Tf 192.488 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(He)-226(said,)]TJ/F32 10.9091 Tf 38.015 0 Td [(Blessed)]TJ -247.303 -13.549 Td [(are)-320(the)-320(poor)]TJ/F16 10.9091 Tf 55.463 0 Td [(;)-355(and)-320(promised)-320(earthly)-320(rewards;)-355(and)-320(promised)-320(that)]TJ -55.463 -13.55 Td [(those)-382(who)-383(maintain)-382(righteousness)-383(shall)-382(be)-383(satisfied)-382(with)-382(meat)]TJ 0 -13.549 Td [(and)-392(drink.)]TJ/F20 10.9091 Tf 45.782 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(317)]TJ/F20 10.9091 Tf 16.726 -3.959 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Our)-392(Master,)-427(inviting)-391(his)-392(disciples)-392(to)-391(patience,)]TJ -72.196 -13.549 Td [(impressed)-315(on)-315(them)-315(the)-314(blessing)-315(of)-315(peace,)-331(which)-315(was)-315(to)-315(be)-314(pre-)]TJ 0 -13.549 Td [(served)-186(with)-185(the)-186(labour)-185(of)-186(patience....)-228(He)-186(charges)-185(\050the)-186(believers\051)-185(to)]TJ 0 -13.549 Td [(have)-233(peace)-234(among)-233(themselves,)-237(and)-233(says)-234(to)-233(them,)]TJ/F32 10.9091 Tf 214.338 0 Td [(Blessed)-233(are)-234(the)]TJ -214.338 -13.55 Td [(peacemakers,)-315(for)-302(they)-302(shall)-302(be)-301(called)-302(the)-302(very)-302(sons)-302(of)-302(God)]TJ/F16 10.9091 Tf 260.606 0 Td [(.)]TJ/F20 10.9091 Tf 2.727 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(318)]TJ/F20 10.9091 Tf -268.177 -17.508 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(The)-230(Father,)-234(whom)-230(only)-230(those)-230(can)-230(see)-230(who)-230(are)-230(pure)-230(in)-230(heart.)]TJ/F20 10.9091 Tf 258.489 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(319)]TJ/F16 10.9091 Tf -268.177 -17.508 Td [(Again)-232(strong)-233(similarity)-232(with)-232(slight)-233(difference.)]TJ/F20 10.9091 Tf 201.684 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(He)-232(said,)]TJ/F32 10.9091 Tf 38.129 0 Td [(I)-232(am)-233(not)]TJ -244.656 -13.549 Td [(come)-317(to)-316(send)-317(peace)-317(on)-316(earth,)-334(but)-316(a)-317(sword;)-350(and)-317(henceforth)-316(you)]TJ 0 -13.549 Td [(shall)-364(see)-365(father)-364(separated)-364(from)-364(son,)-393(son)-364(from)-365(father,)-392(husband)]TJ 0 -13.55 Td [(from)-341(wife,)-365(and)-341(wife)-341(from)-341(husband,)-365(mother)-341(from)-341(daughter,)-364(and)]TJ 0 -13.549 Td [(daughter)-261(from)-262(mother,)-264(brother)-261(from)-262(brother,)-264(father-in-law)-261(from)]TJ 0 -13.549 Td [(daughter-in-law,)-389(friend)-361(from)-361(friend)]TJ/F16 10.9091 Tf 158.489 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(320)]TJ/F16 10.9091 Tf 16.393 -3.959 Td [(This)-361(is)-361(fuller)-361(than)-362(the)]TJ -182.453 -13.549 Td [(corresponding)-250(passage)-250(in)-250(St.)-250(Matthew.)]TJ/F16 7.9701 Tf 169.069 3.959 Td [(321)]TJ/F20 10.9091 Tf -157.113 -18.735 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(It)-411(is)-410(enough)-411(for)-411(the)-410(disciple)-411(to)-410(be)-411(as)-411(his)-410(master.)]TJ/F20 10.9091 Tf 224.491 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(322)]TJ/F20 10.9091 Tf 16.933 -3.959 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(He)]TJ -267.91 -13.549 Td [(mourned)-432(over)-432(those)-433(who)-432(lived)-432(in)-432(riches)-432(and)-433(luxury,)-477(and)-432(be-)]TJ 0 -13.55 Td [(stowed)-245(nothing)-244(upon)-245(the)-245(poor;)-246(showing)-245(that)-244(they)-245(must)-245(render)-244(an)]TJ 0 -13.549 Td [(account,)-320(because)-307(they)-306(did)-306(not)-306(pity)-307(their)-306(neighbours,)-320(even)-306(when)]TJ 0 -13.549 Td [(they)-185(were)-185(in)-185(poverty,)-198(whom)-185(they)-186(ought)-185(to)-185(love)-185(as)-185(themselves.)]TJ/F20 10.9091 Tf 263.333 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(323)]TJ/F20 10.9091 Tf -268.177 -17.508 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(In)-262(like)-262(manner)-262(he)-262(charged)-262(the)-262(Scribes)-262(and)-262(Pharisees)-261(during)-262(the)]TJ -4.844 -13.549 Td [(last)-302(period)-301(of)-302(his)-302(teaching)-301(...)-405(with)-302(hiding)-302(the)-301(key)-302(of)-301(knowledge)]TJ 0 -13.55 Td [(which)-251(they)-250(had)-250(handed)-251(down)-250(to)-251(them)-250(from)-251(Moses,)-250(by)-251(which)-250(the)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 165.804 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 93.792 158.908 Td [(315)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(Recog.)-250(i.)-250(c.)-250(60.)]TJ/F16 5.9776 Tf -11.707 -7.311 Td [(316)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(Matt.)-250(xi.)-250(9,)-250(11.)]TJ/F16 5.9776 Tf -11.707 -7.31 Td [(317)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(Recog.)-250(i.)-250(c.)-250(61,)-250(ii.)-250(c.)-250(28.)]TJ/F16 5.9776 Tf -11.707 -7.311 Td [(318)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(ii.)-250(27,)-250(29.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(319)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(ii.)-250(22,)-250(28.)]TJ/F16 5.9776 Tf -30.635 -7.31 Td [(320)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(ii.)-250(28,)-250(32.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(321)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(Matt.)-250(x.)-250(34-36.)]TJ/F16 5.9776 Tf -11.707 -7.31 Td [(322)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(Recog.)-250(ii.)-250(27;)-250(Matt.)-250(x.)-250(25.)]TJ/F16 5.9776 Tf -11.707 -7.311 Td [(323)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(29.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1001 0 obj << +/Length 6600 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(II.)-250(The)-250(Clementine)-250(Gospel.)-13309(215)]TJ +0 g 0 G + 0 -30.759 Td [(gate)-273(of)-273(the)-273(heavenly)-273(kingdom)-273(might)-274(be)-546(opened.)]TJ/F20 10.9091 Tf 212.593 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(324)]TJ/F16 10.9091 Tf 15.433 -3.959 Td [(The)-273(key)-273(of)]TJ/F16 7.9701 Tf 58.155 0 Td [([205])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(knowledge)-293(occurs)-293(only)-293(in)-293(St.)-380(Luke's)-293(Gospel.)-379(Had)-293(the)-293(author)-293(of)]TJ 0 -13.549 Td [(the)-202(Clementines)-202(any)-202(knowledge)-202(of)-202(that)-202(Gospel?)-234(I)-202(do)-202(not)-202(think)-202(so,)]TJ 0 -13.549 Td [(or)-297(we)-297(should)-297(find)-297(other)-297(quotations)-298(from)-297(St.)-391(Luke.)-391(St.)-391(Matthew)]TJ 0 -13.55 Td [(says,)]TJ/F20 10.9091 Tf 24.958 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Woe)-303(unto)-302(you,)-316(Scribes)-303(and)-302(Pharisees,)-316(hypocrites!)-408(for)-303(ye)]TJ -29.802 -13.549 Td [(shut)-236(up)-236(\050)]TJ/F30 10.9091 Tf 37.871 0 Td [(\272\273\265)]TJ/F31 10.9091 Tf 15.906 0 Td [(w)]TJ/F30 10.9091 Tf 3.207 0 Td [(\265\304\265)]TJ/F16 10.9091 Tf 13.855 0 Td [(\051)-236(the)-235(kingdom)-236(of)-236(heaven.)]TJ/F20 10.9091 Tf 108.752 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(325)]TJ/F16 10.9091 Tf 15.025 -3.959 Td [(St.)-245(Luke)-236(says,)]TJ/F20 10.9091 Tf 63.607 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Ye)]TJ -267.91 -13.549 Td [(have)-377(taken)-376(away)-377(the)-377(key)-376(\050)]TJ/F30 10.9091 Tf 120.505 0 Td [(\304)]TJ/F31 10.9091 Tf 4.691 0 Td [(t)]TJ/F30 10.9091 Tf 5.825 0 Td [(\275)-377(\272\273\265)]TJ/F31 10.9091 Tf 25.546 0 Td [(\326)]TJ/F30 10.9091 Tf 3.207 0 Td [(\264\261)]TJ/F16 10.9091 Tf 10.953 0 Td [(\051)-377(of)-376(knowledge.)]TJ/F20 10.9091 Tf 71.534 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(326)]TJ/F16 10.9091 Tf 16.563 -3.959 Td [(The)]TJ -263.667 -13.549 Td [(author)-327(of)-326(the)-327(Clementines)-326(says,)]TJ/F20 10.9091 Tf 144.369 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Ye)-327(have)-326(hidden)-327(the)-326(key,)]TJ/F20 10.9091 Tf 109.071 0 Td [(\035)]TJ/F16 10.9091 Tf 8.405 0 Td [(not)]TJ/F20 10.9091 Tf -266.688 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(taken)-207(away.)]TJ/F20 10.9091 Tf 51.63 0 Td [(\035)]TJ/F16 10.9091 Tf 7.099 0 Td [(I)-207(do)-206(not)-207(think,)-215(when)-207(the)-207(expression)-207(in)-206(St.)-236(Matthew)]TJ -63.573 -13.55 Td [(suggests)-311(the)]TJ/F20 10.9091 Tf 57.092 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(key,)]TJ/F20 10.9091 Tf 18.48 0 Td [(\035)]TJ/F16 10.9091 Tf 8.239 0 Td [(that)-311(we)-311(need)-312(suppose)-311(that)-311(the)-311(author)-312(of)-311(the)]TJ -88.655 -13.549 Td [(Recognitions)-287(quoted)-288(from)-287(St.)-363(Luke;)-306(rather,)-297(I)-287(presume,)-297(from)-287(his)]TJ 0 -13.549 Td [(own)-348(Gospel,)-373(which)-348(in)-348(this)-348(passage)-347(resembled)-348(the)-348(words)-348(in)-348(St.)]TJ 0 -13.549 Td [(Luke)-281(rather)-281(than)-282(those)-281(in)-281(St.)-344(Matthew,)-289(without,)-288(however,)-289(being)]TJ 0 -13.549 Td [(exactly)-250(the)-250(same.)]TJ/F16 7.9701 Tf 75.437 3.958 Td [(327)]TJ/F20 10.9091 Tf -63.481 -27.477 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(Every)-478(kingdom)-479(divided)-478(against)-479(itself)-478(shall)-479(not)-478(stand.)]TJ/F20 10.9091 Tf 246.534 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(328)]TJ/F20 10.9091 Tf -268.177 -17.508 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Seek)-255(ye)-256(first)-255(the)-255(kingdom)-255(of)-256(God)-255(and)-255(his)-256(righteousness,)-256(and)-255(all)]TJ -4.844 -13.549 Td [(these)-314(things)-315(shall)-314(be)-315(added)-314(to)-315(you.)]TJ/F20 10.9091 Tf 154.818 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(329)]TJ/F16 10.9091 Tf 15.884 -3.959 Td [(The)-314(writer)-315(knew,)-330(in)-315(the)]TJ -175.545 -13.549 Td [(same)-321(terms)-320(as)-321(St.)-462(Matthew,)-338(our)-320(Lord's)-321(sayings:)]TJ/F20 10.9091 Tf 217.279 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Give)-321(not)-320(that)]TJ -222.123 -13.549 Td [(which)-258(is)-258(holy)-259(to)-258(dogs,)-260(neither)-258(cast)-258(your)-259(pearls)-258(before)-258(swine.)]TJ/F20 10.9091 Tf 263.333 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.958 Td [(330)]TJ/F20 10.9091 Tf -268.177 -17.508 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Whosoever)-426(shall)-427(look)-426(upon)-427(a)-426(woman)-427(to)-426(lust)-426(after)-427(her,)-470(hath)]TJ -4.844 -13.549 Td [(committed)-226(adultery)-226(with)-226(her)-227(in)-226(his)-226(heart....)-242(If)-226(thy)-226(right)-226(eye)-226(offend)]TJ 0 -13.549 Td [(thee,)-362(pluck)-339(it)-340(out,)-361(and)-340(cast)-339(it)-339(from)-340(thee;)-384(for)-339(it)-340(is)-339(profitable)-339(for)]TJ 0 -13.549 Td [(thee)-260(that)-261(one)-260(of)-260(thy)-260(members)-261(perish,)-262(rather)-261(than)-260(thy)-260(whole)-260(body)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 187.401 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 180.588 Td [(324)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Recog.)-250(ii.)-250(30.)]TJ/F16 5.9776 Tf -11.706 -7.394 Td [(325)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Matt.)-250(xxiii.)-250(13.)]TJ/F16 5.9776 Tf -11.706 -7.311 Td [(326)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Luke)-250(xi.)-250(52.)]TJ/F16 5.9776 Tf -11.706 -7.311 Td [(327)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Recog.)-246(ii.)-246(c.)-246(46:)]TJ/F20 8.9664 Tf 58.861 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(They)-238(must)-237(seek)-238(his)-238(kingdom)-238(and)-238(righteousness)-237(which)-238(the)]TJ -74.797 -10.958 Td [(Scribes)-252(and)-252(Pharisees,)-253(having)-252(received)-252(the)-252(key)-252(of)-252(knowledge,)-253(have)-252(not)-252(shut)-252(in)]TJ 0 -10.959 Td [(but)-228(shut)-227(out.)]TJ/F20 8.9664 Tf 44.188 0 Td [(\035)]TJ/F16 8.9664 Tf 6.022 0 Td [(The)-228(same)-227(Syro-Chaldaic)-228(expression)-227(has)-228(been)-228(variously)-227(rendered)]TJ -50.21 -10.959 Td [(in)-229(Greek)-228(by)-229(St.)-243(Matthew)-229(and)-228(St.)-243(Luke.)-243(See)-229(Lightfoot:)-239(Horae)-229(Hebraicae)-228(in)-229(Luc.)]TJ 0 -10.959 Td [(xi.)-250(52.)]TJ/F16 5.9776 Tf 0.249 -7.311 Td [(328)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Recog.)-250(ii.)-250(31,)-250(35.)]TJ/F16 5.9776 Tf -11.706 -7.31 Td [(329)]TJ/F32 8.9664 Tf 11.706 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(iii.)-250(41,)-250(37,)-250(20.)]TJ/F16 5.9776 Tf -30.634 -7.311 Td [(330)]TJ/F32 8.9664 Tf 11.706 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(iii.)-250(i.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1005 0 obj << +/Length 6644 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(216)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G +/F32 10.9091 Tf 0 -30.759 Td [(be)-250(cast)-250(into)-250(hell-fire.)]TJ/F20 10.9091 Tf 90.906 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(331)]TJ -168.504 -3.959 Td [([206])]TJ/F16 10.9091 Tf 84.711 -15.059 Td [(The)-427(woes)-428(denounced)-427(on)-428(the)-427(Scribes)-428(and)-427(Pharisees,)]TJ/F16 7.9701 Tf 235.321 3.958 Td [(332)]TJ/F16 10.9091 Tf 17.6 -3.958 Td [(and)]TJ -264.877 -13.55 Td [(the)-278(saying)-278(that)-278(the)-279(Queen)-278(of)-278(the)-278(South)-278(should)]TJ/F20 10.9091 Tf 204.264 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(rise)-278(in)-278(judgment)]TJ -209.107 -13.549 Td [(against)-340(this)-340(generation,)]TJ/F20 10.9091 Tf 102.857 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(333)]TJ/F16 10.9091 Tf 16.16 -3.959 Td [(are)-340(given)-340(in)-339(the)-340(Recognitions)-340(as)-340(in)]TJ -123.86 -13.549 Td [(St.)-387(Matthew,)-307(as)-295(also)-296(that)]TJ/F20 10.9091 Tf 113.598 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(the)-296(harvest)-295(is)-296(plenteous,)]TJ/F20 10.9091 Tf 106.327 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(334)]TJ/F20 10.9091 Tf 15.678 -3.959 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(that)-296(no)]TJ -250.133 -13.549 Td [(man)-298(can)-299(serve)-298(two)-299(masters,)]TJ/F20 10.9091 Tf 122.387 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(335)]TJ/F16 10.9091 Tf 15.709 -3.959 Td [(and)-298(the)-299(saying)-298(on)-299(the)-298(power)-299(of)]TJ -142.939 -13.549 Td [(faith)-250(to)-250(move)-250(mountains.)]TJ/F16 7.9701 Tf 109.091 3.958 Td [(336)]TJ/F16 10.9091 Tf -97.136 -19.018 Td [(We)-296(have)-295(the)-295(parables)-296(of)-295(the)-296(goodly)-295(pearl,)]TJ/F16 7.9701 Tf 185.239 3.959 Td [(337)]TJ/F16 10.9091 Tf 15.801 -3.959 Td [(of)-295(the)-296(marriage)]TJ -212.995 -13.549 Td [(supper,)]TJ/F16 7.9701 Tf 31.811 3.959 Td [(338)]TJ/F16 10.9091 Tf 14.737 -3.959 Td [(and)-199(of)-199(the)-199(tares,)]TJ/F16 7.9701 Tf 68.01 3.959 Td [(339)]TJ/F16 10.9091 Tf 14.737 -3.959 Td [(but)-199(also)-199(that)-199(of)-199(the)-200(sower,)]TJ/F16 7.9701 Tf 109.937 3.959 Td [(340)]TJ/F16 10.9091 Tf 14.736 -3.959 Td [(which)]TJ -253.968 -13.549 Td [(does)-316(not)-317(occur)-316(in)-316(St.)-449(Matthew,)-333(but)-316(in)-316(St.)-449(Luke.)-449(This)-316(therefore)]TJ 0 -13.549 Td [(was)-256(found)-255(in)-256(the)-255(Gospel)-255(used)-256(by)-255(the)-256(author)-255(of)-256(the)-255(Recognitions.)]TJ 0 -13.55 Td [(There)-287(are)-287(two)-287(other)-287(apparent)-287(quotations)-287(from)-287(St.)-361(Luke:)]TJ/F20 10.9091 Tf 248.427 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(I)-287(have)]TJ -253.271 -13.549 Td [(come)-431(to)-430(send)-431(fire)-430(on)-431(the)-430(earth,)-476(and)-430(how)-431(I)-430(wish)-430(that)-431(it)-430(were)]TJ 0 -13.549 Td [(kindled)]TJ/F20 10.9091 Tf 32.117 0 Td [(\035)]TJ/F16 10.9091 Tf 4.843 0 Td [(;)]TJ/F16 7.9701 Tf 3.033 3.959 Td [(341)]TJ/F16 10.9091 Tf 15.218 -3.959 Td [(and)-252(the)-253(story)-252(of)-252(the)-253(rich)-252(fool.)]TJ/F16 7.9701 Tf 127.1 3.959 Td [(342)]TJ/F16 10.9091 Tf 15.255 -3.959 Td [(The)-252(first,)-253(however,)]TJ -197.566 -13.549 Td [(is)-286(differently)-287(expressed)-286(from)-286(St.)-359(Luke.)-358(There)-287(are)-286(just)-286(two)-286(more)]TJ 0 -13.549 Td 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[(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(345)]TJ/F16 10.9091 Tf 15.095 -3.959 Td [(In)]TJ -271.543 -13.549 Td [(St.)-277(Matthew,)]TJ/F20 10.9091 Tf 59.213 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Love)-259(your)-259(enemies,)-262(bless)-259(them)-259(that)-259(curse)-259(you,)-262(do)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 232.606 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 93.792 225.793 Td [(331)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(vii.)-250(37.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(332)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(Recog.)-250(vi.)-250(11.)]TJ/F16 5.9776 Tf -11.707 -7.31 Td [(333)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(vi.)-250(14.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(334)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(iv.)-250(4.)]TJ/F16 5.9776 Tf -30.635 -7.394 Td [(335)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(v.)-250(9.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(336)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(v.)-250(2.)]TJ/F16 5.9776 Tf -30.635 -7.31 Td [(337)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(iii.)-250(62.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(338)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(iv.)-250(35.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(339)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(iii.)-250(38.)]TJ/F16 5.9776 Tf -30.635 -7.31 Td [(340)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(iii.)-250(14.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(341)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(vi.)-250(4.)]TJ/F16 5.9776 Tf -30.635 -7.31 Td [(342)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(x.)-250(45.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(343)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(v.)-250(13,)-250(iii.)-250(38.)]TJ/F16 5.9776 Tf -30.635 -7.311 Td [(344)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(Hom.)-250(iii.)-250(57.)]TJ/F16 5.9776 Tf -11.707 -7.394 Td [(345)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(Luke)-250(vi.)-250(36.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1009 0 obj << +/Length 7767 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(II.)-250(The)-250(Clementine)-250(Gospel.)-13309(217)]TJ +0 g 0 G + 0 -30.759 Td [(good)-310(to)-309(them)-310(that)-310(hate)-309(you,)-325(and)-310(pray)-309(for)-310(them)-310(that)-309(despitefully)]TJ 0 -13.549 Td [(use)-459(you,)-510(and)-459(persecute)-459(you;)-563(that)-458(ye)-459(may)-459(be)-458(the)-459(children)-458(of)]TJ 0 -13.549 Td [(your)-366(Father)-366(which)-365(is)-366(in)-366(heaven:)-482(for)-365(he)-366(maketh)-366(his)-366(sun)-366(to)-365(rise)]TJ 0 -13.549 Td 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[(\275\277\274\261)-237(\300\261\304\301)]TJ/F31 8.9664 Tf 38.239 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\302)]TJ/F16 8.9664 Tf 3.659 0 Td [(,)]TJ/F30 8.9664 Tf 4.364 0 Td [(\305)]TJ/F31 8.9664 Tf 4.546 0 Td [(1)]TJ/F30 8.9664 Tf 2.636 0 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(\346)]TJ/F30 8.9664 Tf 6.668 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.281 0 Td [(v)-237(\001)]TJ/F30 8.9664 Tf 9.465 0 Td [(\263)]TJ/F31 8.9664 Tf 4.259 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\277\305)-237(\300\275\265)]TJ/F31 8.9664 Tf 24.162 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274\261\304\277\302)]TJ/F16 8.9664 Tf 21.519 0 Td [(,)]TJ/F30 8.9664 Tf 4.364 0 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(P)]TJ/F30 8.9664 Tf 6.669 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(t)]TJ/F30 8.9664 Tf 6.91 0 Td [(\265)]TJ/F31 8.9664 Tf 3.766 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\303\265\273\270)]TJ/F31 8.9664 Tf 17.26 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\304\265)-237(\265)]TJ/F31 8.9664 Tf 13.51 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-237(\304)]TJ/F31 8.9664 Tf 9.636 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)]TJ -276.084 -10.959 Td [(\262\261\303\271\273\265)]TJ/F31 8.9664 Tf 24.595 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261\275)-250(\304)]TJ/F31 8.9664 Tf 15.351 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)-250(\277)]TJ/F31 8.9664 Tf 11.253 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\261\275)]TJ/F31 8.9664 Tf 13.539 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(.)]TJ/F20 8.9664 Tf 2.242 0 Td [(\024)]TJ/F16 8.9664 Tf 8.966 0 Td [(Homil.)-250(xi.)-250(26.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1018 0 obj << +/Length 5714 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(II.)-250(The)-250(Clementine)-250(Gospel.)-13309(219)]TJ +0 g 0 G + 35.125 -40.243 Td [(P)]TJ/F16 7.9701 Tf 6.066 0 Td [(SEUDO)]TJ/F16 10.9091 Tf 26.564 0 Td [(-C)]TJ/F16 7.9701 Tf 10.909 0 Td [(LEMENT)]TJ/F16 10.9091 Tf 32.319 0 Td [(,)]TJ -75.858 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[(Except)-340(a)-340(man)-340(be)-340(born)-340(again;)]TJ/F20 10.9091 Tf 129.429 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(the)-289(second,)]TJ/F20 10.9091 Tf 52.768 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Except)-289(a)-289(man)-289(be)-290(born)-289(of)-289(water)-289(and)-289(spirit;)]TJ/F20 10.9091 Tf 183.983 0 Td [(\035)]TJ/F16 10.9091 Tf 7.997 0 Td [(both)-289(in)]TJ -249.591 -13.55 Td [(the)-297(third)-298(person)-297(singular.)-392(The)-298(form)-297(of)-298(the)-297(first)-298(answer)-297(in)-297(Justin)]TJ 0 -13.549 Td [(differs)-248(from)-248(that)-247(in)-248(St.)-249(John:)]TJ/F20 10.9091 Tf 126.244 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(he)-248(cannot)-248(enter)-247(the)-248(kingdom,)]TJ/F20 10.9091 Tf 126.853 0 Td [(\035)-248(\034)]TJ/F16 10.9091 Tf 12.391 0 Td [(he)]TJ -270.332 -13.549 Td [(cannot)-250(see)-250(the)-250(kingdom.)]TJ/F20 10.9091 Tf 106.048 0 Td [(\035)]TJ/F16 10.9091 Tf -94.092 -14.399 Td 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[(&c.)-250(The)-250(oath)-250(is,)-250(of)-250(course,)-250(the)]TJ/F31 8.9664 Tf 110.565 0 Td [(\010)]TJ/F30 8.9664 Tf 5.998 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(,)]TJ/F31 8.9664 Tf 4.483 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\274)]TJ/F31 8.9664 Tf 4.832 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(.)]TJ/F16 5.9776 Tf -258.681 -7.394 Td [(353)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Recog.)-250(v.)-250(13;)-250(John)-250(viii.)-250(34.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1022 0 obj << +/Length 5641 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(220)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 0 -30.759 Td [(is)-306(very)-306(questionable.)-417(St.)-418(John's)-306(version)-306(of)-306(our)-306(Lord's)-306(saying)-305(is,)]TJ/F20 10.9091 Tf 0 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td 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[(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(ii.)-250(51,)-250(xviii.)-250(20.)]TJ/F16 5.9776 Tf -30.634 -7.31 Td [(361)]TJ/F32 8.9664 Tf 11.706 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(ii.)-250(53.)]TJ/F16 5.9776 Tf -30.634 -7.311 Td [(362)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Homil.)-250(ii.)-250(61.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1039 0 obj << +/Length 6569 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(224)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G +/F20 10.9091 Tf 11.956 -30.759 Td [(\034)]TJ/F32 10.9091 Tf 4.843 0 Td [(Give)-250(none)-250(occasion)-250(to)-250(the)-250(evil)-250(one.)]TJ/F20 10.9091 Tf 153 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(363)]TJ/F16 10.9091 Tf -162.687 -19.677 Td [(Twice)-347(repeated)-347(we)-347(have)-347(the)-347(text,)]TJ/F20 10.9091 Tf 152.921 0 Td [(\034)]TJ/F32 10.9091 Tf 4.844 0 Td [(Thou)-347(shalt)-347(fear)-347(the)-347(Lord)]TJ -169.721 -13.55 Td 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[(to)-377(him)-378(who)-377(takes)-378(away)-377(your)-378(cloak)-377(your)]TJ/F32 10.9091 Tf 186.248 0 Td [(hood)]TJ/F16 10.9091 Tf 26.23 0 Td [(also,)-409(and)-378(to)-377(go)]TJ -212.478 -13.549 Td [(two)-248(miles)-247(with)-248(him)-247(who)-248(compels)-247(you)-248(to)-247(go)-248(one.)]TJ/F20 10.9091 Tf 210.063 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(365)]TJ/F16 10.9091 Tf 15.154 -3.959 Td [(This)-248(differs)]TJ -230.061 -13.549 Td [(from)-267(the)-268(account)-267(in)-267(St.)-302(Matthew,)-272(by)-267(using)-268(for)-267(the)-267(word)]TJ/F30 10.9091 Tf 245.808 0 Td [(\307\271\304)]TJ/F31 10.9091 Tf 13.2 0 Td [(\366)]TJ/F30 10.9091 Tf 7.637 0 Td [(\275\261)]TJ/F16 10.9091 Tf 11.258 0 Td [(,)]TJ/F20 10.9091 Tf -277.903 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(tunic,)]TJ/F20 10.9091 Tf 24.545 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(of)-250(the)-250(Canonical)-250(Gospel,)-250(the)-250(word)]TJ/F30 10.9091 Tf 152.4 0 Td [(\274\261\306)]TJ/F31 10.9091 Tf 18.567 0 Td [(y)]TJ/F30 10.9091 Tf 5.433 0 Td [(\301\271\277\275)]TJ/F16 10.9091 Tf 19.385 0 Td [(,)]TJ/F20 10.9091 Tf 5.455 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(hood.)]TJ/F20 10.9091 Tf 24.545 0 Td [(\035)]TJ/F16 10.9091 Tf -255.633 -15.718 Td [(There)-384(are)-384(other)-384(passages)-384(identical)-384(with,)-417(or)-384(almost)-384(identical)]TJ -11.956 -13.549 Td [(with,)-326(the)-311(received)-311(text)-311(in)-311(St.)-433(Matthew's)-311(Gospel,)-326(which)-311(it)-311(is)-311(not)]TJ 0 -13.55 Td [(necessary)-250(to)-250(enter)-250(upon)-250(separately.)]TJ 11.956 -15.718 Td [(They)-297(are:)-345(Matt.)-391(v.)-392(3,)-309(8,)-309(17,)-309(18,)-309(34,)-309(35,)-310(37,)-309(39,)-309(40,)-309(41,)-309(vi.)-391(8,)]TJ -11.956 -13.549 Td [(13,)-308(vii.)-388(7,)-308(9,)-308(10,)-307(11,)-308(13,)-308(14,)-307(21,)-308(viii.)-388(11,)-308(24,)-308(25,)-307(26,)-308(27,)-308(28,)-307(29,)]TJ 0 -13.549 Td [(30,)-251(31,)-251(ix.)-253(13,)-251(x.)-253(28,)-251(34,)-252(xi.)-252(25,)-252(27,)-251(28,)-251(xii.)-253(7,)-251(26,)-251(34,)-251(42,)-252(xiii.)-252(17,)]TJ 0 -13.55 Td [(39,)-261(xv.)-275(13,)-261(xvi.)-276(13,)-261(18,)-260(xix.)-276(8,)-261(17,)-260(xxii.)-276(2,)-261(32,)-260(xxiii.)-276(25,)-261(xxiv.)-275(45,)]TJ 0 -13.549 Td [(46,)-268(47,)-268(48,)-268(49,)-268(50,)-268(xxv.)-293(41.)-293(In)-264(all,)-268(some)-264(fifty-five)-265(verses,)-267(almost)]TJ 0 -13.549 Td [(and)-250(often)-250(quite)-250(the)-250(same)-250(as)-250(in)-250(St.)-250(Matthew's)-250(Gospel.)]TJ 11.956 -15.718 Td [(There)-336(is)-336(just)-336(one)-336(text)-336(supposed)-336(to)-336(be)-336(taken)-336(from)-336(St.)-508(Mark's)]TJ -11.956 -13.55 Td [(Gospel,)-292(four)-283(from)-283(St.)-350(Luke's,)-292(and)-283(two)-283(from)-283(St.)-350(John's.)-350(But)-283(I)-283(do)]TJ 0 -13.549 Td 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Td [(\300\301\277\303\272\305\275)]TJ/F31 8.9664 Tf 31.418 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\303\265\271\302)]TJ/F16 8.9664 Tf 14.346 0 Td [(.)]TJ/F16 5.9776 Tf -150.673 -7.394 Td [(365)]TJ/F32 8.9664 Tf 11.707 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(xv.)-250(5.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1043 0 obj << +/Length 3747 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(II.)-250(The)-250(Clementine)-250(Gospel.)-13309(225)]TJ +0 g 0 G +/F32 10.9091 Tf 0 -30.759 Td [(he)-289(that)-289(entereth)-289(through)-289(me)-289(entereth)-290(into)-289(life)]TJ/F16 10.9091 Tf 199.032 0 Td [(.)]TJ/F20 10.9091 Tf 2.728 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(366)]TJ/F16 10.9091 Tf 15.607 -3.959 Td [(The)-289(words)-289(in)]TJ -222.21 -13.549 Td [(St.)-490(John's)-330(Gospel)-330(are,)]TJ/F20 10.9091 Tf 101.95 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-330(am)-330(the)-330(door:)-409(by)-330(me)-330(if)-330(any)-330(man)-330(enter)]TJ 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5.9776 Tf -11.706 -7.311 Td [(369)]TJ/F32 8.9664 Tf 11.706 -3.809 Td [(Ibid.)]TJ/F16 8.9664 Tf 18.928 0 Td [(iii.)-250(57;)-250(Mark)-250(xii.)-250(29.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1047 0 obj << +/Length 6689 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(226)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G +/F20 10.9091 Tf 35.125 -40.243 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Our)-771(Master)-770(replied)]TJ -4.844 -13.549 Td [(to)-736(those)-735(who)-736(asked)]TJ 0 -13.55 Td [(him)-770(concerning)-770(him)]TJ 0 -13.549 Td [(that)-634(was)-633(born)-634(blind,)]TJ 0 -13.549 Td [(and)-580(to)-579(whom)-580(he)-579(re-)]TJ 0 -13.549 Td [(stored)-423(sight,)-465(if)-423(it)-423(was)]TJ 0 -13.549 Td [(he)-385(or)-385(his)-385(parents)-385(who)]TJ 0 -13.55 Td [(had)-384(sinned,)-416(in)-384(that)-384(he)]TJ 0 -13.549 Td [(was)-658(born)-658(blind.)]TJ/F32 10.9091 Tf 92.547 0 Td [(It)]TJ -92.547 -13.549 Td 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10.9091 Tf 210.289 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(in)-252(refutation)-253(of)]TJ -215.133 -13.549 Td [(its)-250(false)-250(assertions.)]TJ/F20 10.9091 Tf 82.113 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(374)]TJ/F16 10.9091 Tf -75.001 -17.831 Td [(This)-257(book)-257(unfortunately)-256(has)-257(been)-257(lost,)-258(so)-257(that)-257(we)-257(are)-257(not)-256(able)]TJ -11.956 -13.549 Td [(to)-258(learn)-258(much)-258(more)-257(about)-258(the)-258(Gospel.)-273(What)-258(was)-258(its)-258(origin?)-273(Was)]TJ 0 -13.549 Td [(it)-199(a)-199(forgery)-199(from)-199(beginning)-199(to)-199(end?)-233(This)-199(is)-199(by)-199(no)-199(means)-199(probable.)]TJ 11.956 -13.872 Td [(The)-212(Gospel)-213(of)-212(St.)-238(Mark,)-220(as)-212(we)-213(have)-212(seen,)-220(was)-213(due)-212(to)-213(St.)-237(Peter,)]TJ -11.956 -13.549 Td [(and)-236(by)-236(some)-237(went)-236(by)-236(the)-236(name)-236(of)-237(the)-236(Gospel)-472(of)-236(St.)-246(Peter.)-245(It)-236(was)]TJ/F16 7.9701 Tf 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10.9091 Tf 9.799 0 Td [(\025)]TJ/F30 10.9091 Tf 4.581 0 Td [(\275)]TJ/F16 10.9091 Tf 5.531 0 Td [(,)]TJ/F30 10.9091 Tf 7.503 0 Td [(\272\261)]TJ/F31 10.9091 Tf 11.291 0 Td [(v)]TJ/F30 10.9091 Tf 7.572 0 Td [(\304)]TJ/F31 10.9091 Tf 4.691 0 Td [(x)-400(\024)]TJ/F30 10.9091 Tf 14.38 0 Td [(\276\311)]TJ/F31 10.9091 Tf 16.779 0 Td [(a)]TJ/F30 10.9091 Tf 7.636 0 Td [(\302)]TJ/F31 10.9091 Tf 8.815 0 Td [(\024)]TJ/F30 10.9091 Tf 4.581 0 Td [(\303\311)]TJ/F16 10.9091 Tf 12.851 0 Td [(,)]TJ/F30 10.9091 Tf 7.093 0 Td [(\272\261)]TJ/F31 10.9091 Tf 11.291 0 Td [(v)]TJ/F30 10.9091 Tf 7.573 0 Td [(\304)]TJ/F31 10.9091 Tf 4.691 0 Td [(x)-400(\004)]TJ/F30 10.9091 Tf 15.525 0 Td [(\301\303\265\275)-400(\274\265\304)]TJ/F31 10.9091 Tf 40.06 0 Td [(p)]TJ/F30 10.9091 Tf 10.093 0 Td [(\304)]TJ/F31 10.9091 Tf 4.691 0 Td [(\306)]TJ/F30 10.9091 Tf 5.825 0 Td [(\302)]TJ -276.179 -13.55 Td [(\270\267\273\265)]TJ/F31 10.9091 Tf 21.611 0 Td [(w)]TJ/F30 10.9091 Tf 3.207 0 Td [(\261\302)-250(\277)]TJ/F31 10.9091 Tf 18.338 0 Td [(T)]TJ/F30 10.9091 Tf 5.531 0 Td [(\304\265)]TJ/F31 10.9091 Tf 12 0 Td [(\004)]TJ/F30 10.9091 Tf 5.728 0 Td [(\301\303\265\275)-250(\277)]TJ/F31 10.9091 Tf 28.701 0 Td [(T)]TJ/F30 10.9091 Tf 5.531 0 Td [(\304\265)-250(\270)]TJ/F31 10.9091 Tf 17.444 0 Td [(\306)]TJ/F30 10.9091 Tf 5.825 0 Td [(\273\305)]TJ/F16 10.9091 Tf 11.291 0 Td [(.)]TJ/F16 7.9701 Tf -207.963 0 Td [([225])]TJ/F16 10.9091 Tf 84.711 -15.267 Td [(The)-243(explanation)-243(of)-243(this)-243(singular)-243(passage)-243(by)-243(Clement)-243(of)-243(Rome)]TJ -11.955 -13.549 Td [(is,)]TJ/F20 10.9091 Tf 15.198 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Two)-431(shall)-431(be)-431(one)-431(when)-431(we)-431(are)-430(truthful)-431(with)-431(each)-431(other,)]TJ -20.042 -13.55 Td [(and)-453(when)-453(in)-452(two)-453(bodies)-453(there)-453(will)-453(be)-452(but)-453(one)-453(soul,)-503(without)]TJ 0 -13.549 Td [(dissimulation)-265(and)-265(without)-266(disguise.)-295(That)-266(which)-265(is)-265(without)-265(is)-265(the)]TJ 0 -13.549 Td [(body;)-270(that)-264(which)-264(is)-263(within)-264(is)-264(the)-263(soul.)-291(Just)-264(as)-263(your)-264(body)-263(appears)]TJ 0 -13.549 Td [(externally,)-329(so)-314(should)-313(your)-314(soul)-313(manifest)-314(itself)-313(by)-314(good)-313(works.)]TJ/F20 10.9091 Tf 275.786 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(The)-285(explanation)-285(of)-285(the)-286(last)-285(member)-285(of)-285(the)-285(phrase)-285(is)-285(wanting,)-294(as)]TJ 0 -13.55 Td [(the)-250(Epistle)-250(has)-250(not)-250(come)-250(down)-250(to)-250(us)-250(entire.)]TJ 11.955 -15.267 Td [(But)-324(this)-324(is)-325(certainly)-324(not)-324(the)-324(real)-324(meaning)-325(of)-324(the)-324(passage.)-473(Its)]TJ -11.955 -13.549 Td [(true)-430(signification)-431(is)-430(to)-431(be)-430(found)-431(in)-430(the)-431(bloodless,)-475(passionless)]TJ 0 -13.55 Td [(exaltation)-319(at)-319(which)-318(the)-319(ascetic)-319(aimed)-319(who)-318(held)-319(all)-319(matter)-319(to)-318(be)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 120.599 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 93.792 113.787 Td [(380)]TJ/F16 8.9664 Tf 11.707 -3.809 Td [(C)]TJ/F16 7.9701 Tf 5.98 0 Td [(LEMENT)-281(OF)]TJ/F16 8.9664 Tf 46.988 0 Td [(A)]TJ/F16 7.9701 Tf 6.474 0 Td [(LEXANDRIA)]TJ/F16 8.9664 Tf 46.481 0 Td [(.)]TJ/F36 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.608 0 Td [(FNS)]TJ/F16 8.9664 Tf 16.858 0 Td [(Stromat.)-250(iii.)-250(12.)]TJ/F30 8.9664 Tf -129.631 -10.959 Td [(\240\305\275\270\261\275\277\274)]TJ/F31 8.9664 Tf 37.757 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\267\302)-295(\304)]TJ/F31 8.9664 Tf 19.496 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)-295(\243\261\273\311\274)]TJ/F31 8.9664 Tf 31.512 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)-295(\300)]TJ/F31 8.9664 Tf 11.023 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\304\265)-295(\263\275\311\303\270)]TJ/F31 8.9664 Tf 34.112 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\303\265\304\261\271)-295(\304)]TJ/F31 8.9664 Tf 25.756 0 Td [(p)]TJ/F30 8.9664 Tf 7.356 0 Td [(\300\265\301)]TJ/F31 8.9664 Tf 12.768 0 Td [(v)-295(f)]TJ/F30 8.9664 Tf 11.562 0 Td [(\275)]TJ/F31 8.9664 Tf 7.195 0 Td [(%)]TJ/F30 8.9664 Tf 4.788 0 Td [(\301\265\304\277)]TJ/F16 8.9664 Tf 16.373 0 Td [(,)]TJ/F31 8.9664 Tf 4.992 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\306\267)]TJ/F31 8.9664 Tf 13.158 0 Td [(A)]TJ/F30 8.9664 Tf -276.165 -10.959 Td [(\272)]TJ/F31 8.9664 Tf 4.573 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\271\277\302)]TJ/F16 8.9664 Tf 15.046 0 Td [(;)]TJ/F31 8.9664 Tf 4.831 0 Td [(E)]TJ/F30 8.9664 Tf 4.465 0 Td [(\304\261\275)-261(\304)]TJ/F31 8.9664 Tf 19.302 0 Td [(x)]TJ/F30 8.9664 Tf 6.804 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)-261(\261)]TJ/F31 8.9664 Tf 10.703 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\303\307)]TJ/F31 8.9664 Tf 8.644 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\275\267\302)]TJ/F31 8.9664 Tf 15.33 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\264\305\274\261)-261(\300\261\304)]TJ/F31 8.9664 Tf 38.545 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\303\267\304\265)]TJ/F16 8.9664 Tf 16.695 0 Td [(,)]TJ/F30 8.9664 Tf 4.604 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)-261(E)]TJ/F30 8.9664 Tf 9.44 0 Td [(\304\261\275)-261(\263)]TJ/F31 8.9664 Tf 19.706 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\267\304\261\271)-261(\304)]TJ/F31 8.9664 Tf 26.727 0 Td [(p)]TJ/F30 8.9664 Tf 7.045 0 Td [(\264)]TJ/F31 8.9664 Tf 4.295 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\277)]TJ/F31 8.9664 Tf 6.804 0 Td [(\025)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)]TJ/F16 8.9664 Tf 4.545 0 Td [(,)]TJ/F30 8.9664 Tf -278.388 -10.959 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf 4.878 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(x)-250(\004\344\345)]TJ/F30 8.9664 Tf 19.986 0 Td [(\265\275)-250(\274\265\304)]TJ/F31 8.9664 Tf 23.007 0 Td [(p)]TJ/F30 8.9664 Tf 6.949 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)-250(\270\267\273\265)]TJ/F31 8.9664 Tf 23.662 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261\302)-250(\277)]TJ/F31 8.9664 Tf 15.073 0 Td [(T)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\265)]TJ/F31 8.9664 Tf 9.863 0 Td [(\004\344\345)]TJ/F30 8.9664 Tf 13.279 0 Td [(\265\275)-250(\277)]TJ/F31 8.9664 Tf 15.019 0 Td [(T)]TJ/F30 8.9664 Tf 4.545 0 Td [(\304\265)-250(\270)]TJ/F31 8.9664 Tf 14.338 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\273\305)]TJ/F16 8.9664 Tf 9.28 0 Td [(.)]TJ -181.674 -10.959 Td [(C)]TJ/F16 7.9701 Tf 5.981 0 Td [(LEMENT)-281(OF)]TJ/F16 8.9664 Tf 46.988 0 Td [(R)]TJ/F16 7.9701 Tf 5.98 0 Td [(OME)]TJ/F16 8.9664 Tf 17.71 0 Td [(.)]TJ/F36 8.9664 Tf 2.242 0 Td [(f)]TJ/F16 7.9701 Tf 4.607 0 Td [(FNS)]TJ/F16 8.9664 Tf 16.859 0 Td [(2)-250(Epist.)-250(c.)-250(12.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1094 0 obj << +/Length 5995 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(IV.)-250(The)-250(Gospel)-250(Of)-250(The)-250(Egyptians.)-10421(235)]TJ +0 g 0 G + 0 -30.759 Td [(evil,)-219(the)-210(body)-211(to)-211(be)-211(a)-210(clog)-211(to)-211(the)-211(soul,)-218(marriage)-211(to)-211(be)-210(abominable,)]TJ 0 -13.549 Td [(meats)-284(to)-284(be)-284(abstained)-284(from.)-352(It)-284(points)-284(to)-284(that)-284(condition)-284(as)-284(one)-284(of)]TJ 0 -13.549 Td [(perfection)-225(in)-225(which)-226(the)-225(soul)-225(shall)-225(forget)-226(her)-225(union)-225(with)-225(the)-225(body,)]TJ 0 -13.549 Td [(and,)-250(sexless)-250(and)-250(ethereal,)-250(shall)-250(be)-250(supreme.)]TJ 11.956 -16.281 Td [(It)-275(was)-275(in)-275(this)-275(sense)-274(that)-275(the)-275(heretics)-275(took)-275(it.)-325(Julius)-274(Cassianus,)]TJ/F20 10.9091 Tf -11.956 -13.549 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(chief)-208(of)-207(the)-208(sect)-207(of)-208(the)-207(Docetae,)]TJ/F20 10.9091 Tf 135.657 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(381)]TJ/F16 10.9091 Tf 14.718 -3.959 Td [(invoked)-208(this)-207(text)-208(against)-207(the)]TJ -160.062 -13.549 Td [(union)-343(of)-344(the)-343(sexes.)-530(This)-343(interpretation)-343(manifestly)-343(embarrassed)]TJ 0 -13.549 Td [(St.)-238(Clement)-215(of)-214(Alexandria,)-221(and)-215(he)-214(endeavours)-214(to)-215(escape)-214(from)-214(the)]TJ 0 -13.55 Td [(difficulty)-250(by)-250(weakening)-250(the)-250(authority)-250(of)-250(the)-250(text.)]TJ 11.956 -16.28 Td [(He)-372(does)-372(this)-372(by)-371(pointing)-372(out)-372(that)-372(the)-372(saying)-372(of)-372(our)-372(Lord)-371(is)]TJ -11.956 -13.549 Td [(found)-266(only)-266(in)-267(the)-266(Gospel)-266(of)-266(the)-266(Egyptians,)-271(and)-266(not)-266(in)-266(those)-266(four)]TJ 0 -13.549 Td [(generally)-244(received.)-248(But)-244(as)-245(Julius)-244(Cassianus)-244(appealed)-244(at)-244(the)-244(same)]TJ 0 -13.55 Td [(time)-328(to)-328(a)-329(saying)-328(of)-328(St.)-485(Paul,)-347(the)-329(authenticity)-328(of)-328(which)-328(was)-328(not)]TJ 0 -13.549 Td [(to)-286(be)-286(contested,)-295(the)-285(Alexandrine)-286(doctor)-286(did)-286(not)-286(consider)-286(that)-285(he)]TJ 0 -13.549 Td [(could)-226(avoid)-226(discussing)-226(the)-226(question;)-234(and)-226(he)-226(gives,)-231(on)-226(his)-226(side,)-230(an)]TJ 0 -13.549 Td [(interpretation)-325(of)-324(the)-325(saying)-325(of)-325(Jesus)-324(in)-325(the)-325(Apocryphal)-324(Gospel,)]TJ 0 -13.549 Td [(and)-195(of)-194(that)-195(of)-194(St.)-232(Paul,)-205(associated)-195(with)-194(it)-195(by)-194(Julius)-195(Cassianus.)-231(The)]TJ 0 -13.55 Td [(words)-272(of)-273(St.)-316(Paul)-273(quoted)-272(by)-272(the)-544(heretic)-273(were)-272(those)-272(in)-272(Galatians)]TJ/F16 7.9701 Tf 291.024 0 Td [([226])]TJ/F16 10.9091 Tf -291.024 -13.549 Td [(\050iii.)-299(28\051:)]TJ/F20 10.9091 Tf 39.374 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(There)-266(is)-266(neither)-267(Jew)-266(nor)-266(Greek,)-271(neither)-266(bond)-266(nor)-266(free,)]TJ -44.217 -13.549 Td [(male)-315(or)-315(female.)]TJ/F20 10.9091 Tf 69.573 0 Td [(\035)]TJ/F16 10.9091 Tf 8.277 0 Td [(Cassianus)-315(paid)-314(no)-315(regard)-315(to)-315(the)-314(general)-315(sense)]TJ -77.85 -13.549 Td [(of)-393(the)-393(passage,)-429(which)-393(is,)-429(that)-393(the)-393(privileges)-393(of)-393(the)-393(gospel)-393(are)]TJ 0 -13.549 Td [(common)-256(to)-255(all)-256(of)-255(every)-256(degree)-255(and)-256(nation)-255(and)-256(sex,)-257(but)-255(fastening)]TJ 0 -13.55 Td [(on)-254(the)-253(words)]TJ/F20 10.9091 Tf 59.2 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(neither)-254(male)-253(nor)-254(female,)]TJ/F20 10.9091 Tf 106.752 0 Td [(\035)]TJ/F16 10.9091 Tf 7.609 0 Td [(contended)-254(that)-253(this)-254(was)]TJ -178.405 -13.549 Td [(a)-302(prohibition)-302(of)-302(marriage.)-405(St.)-406(Clement)-302(pays)-302(every)-302(whit)-302(as)-301(little)]TJ 0 -13.549 Td [(regard)-285(to)-284(the)-285(plain)-285(sense)-284(of)-285(the)-285(passage,)-293(and)-285(gives)-284(the)-285(whole)-284(an)]TJ 0 -13.549 Td [(absurd)-293(mystic)-292(signification,)-304(as)-292(far)-293(removed)-293(from)-292(the)-293(thought)-292(of)]TJ 0 -13.549 Td [(the)-344(apostle)-344(as)-344(the)-343(explanation)-344(of)-344(Julius)-344(Cassianus.)]TJ/F20 10.9091 Tf 230.526 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(By)-344(male,)]TJ/F20 10.9091 Tf 40.417 0 Td [(\035)]TJ/F16 10.9091 Tf -275.787 -13.549 Td [(says)-207(he,)]TJ/F20 10.9091 Tf 36.422 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(understand)-207(anger,)-216(folly.)-235(By)-207(female)-207(understand)-207(lust;)-222(and)]TJ -41.266 -13.55 Td [(when)-250(these)-250(are)-250(carried)-250(out,)-250(the)-250(result)-250(is)-250(penitence)-250(and)-250(shame.)]TJ/F20 10.9091 Tf 266.596 0 Td [(\035)]TJ/F16 10.9091 Tf -254.64 -16.28 Td [(It)-340(has)-341(been)-340(thought)-340(that)-341(the)-340(words)]TJ/F20 10.9091 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[(into)-294(the)-293(text)-294(received)-293(among)-294(the)-294(Egyptian)-293(Docetae.)-381(The)-293(words,)]TJ/F20 10.9091 Tf 0 -13.55 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(I)-301(am)-301(come)-302(to)-301(destroy)-301(the)-301(works)-301(of)-301(the)-302(woman,)]TJ/F20 10.9091 Tf 208.022 0 Td [(\035)]TJ/F32 10.9091 Tf 8.129 0 Td [(i.e.)]TJ/F16 10.9091 Tf 17.733 0 Td [(Eve,)-314(may)]TJ -238.728 -13.549 Td [(have)-280(been)-281(spoken)-280(by)-280(our)-280(Lord.)-341(By)-280(Eve)-280(came)-281(sin)-280(and)-280(death)-280(into)]TJ 0 -13.549 Td [(the)-250(world,)-250(and)-250(these)-250(works)-250(Christ)-250(did)-250(indeed)-250(come)-250(to)-250(destroy.)]TJ 11.956 -16.18 Td [(But)-271(the)-271(gloss,)-276(as)-271(is)-271(obvious,)-276(alters)-271(the)-271(meaning)-271(of)-271(the)-271(saying.)]TJ -11.956 -13.549 Td [(The)-336(woman)-335(is)-336(no)-335(longer)-336(Eve,)-357(but)-335(womankind)-672(in)-335(general;)-378(and)]TJ/F16 7.9701 Tf -72.755 0 Td [([229])]TJ/F16 10.9091 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[(\050St.)-829(Luke,)]TJ/F31 8.9664 Tf 45.205 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\300\271\304\301\277\300\265)]TJ/F31 8.9664 Tf 28.441 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\277\275\304\277\302)]TJ/F16 8.9664 Tf 20.99 0 Td [(\051,)]TJ/F30 8.9664 Tf 9.198 0 Td [(\240\277\275\304)]TJ/F31 8.9664 Tf 18.507 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\277\305)-443(\240\271\273)]TJ/F31 8.9664 Tf 25.99 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\304\277\305)-443(\304)]TJ/F31 8.9664 Tf 20.691 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)]TJ/F31 8.9664 Tf 7.627 0 Td [(8)]TJ/F30 8.9664 Tf 4.43 0 Td [(\277\305\264\261)]TJ/F31 8.9664 Tf 18.013 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261\302)]TJ/F16 8.9664 Tf 8.366 0 Td [(,)]TJ/F30 8.9664 Tf 6.212 0 Td [(\272\261\304)]TJ/F31 8.9664 Tf 13.136 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\273\270\265\275)]TJ/F31 8.9664 Tf 21.491 0 Td [(A)]TJ -276.165 -10.959 Td [(8)]TJ/F30 8.9664 Tf 4.43 0 Td [(\267\303\277)]TJ/F31 8.9664 Tf 13.539 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)-451(\265)]TJ/F31 8.9664 Tf 11.469 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-451(\232\261\300\265\301\275\261\277)]TJ/F31 8.9664 Tf 44.079 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274)]TJ/F16 8.9664 Tf 4.833 0 Td [(,)]TJ/F30 8.9664 Tf 6.74 0 Td [(\300)]TJ/F31 8.9664 Tf 4.716 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\273\271\275)-451(\304)]TJ/F31 8.9664 Tf 19.819 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)-451(\223\261\273\271\273\261)]TJ/F31 8.9664 Tf 33.481 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261\302)]TJ/F16 8.9664 Tf 8.366 0 Td [(,)]TJ/F30 8.9664 Tf 6.288 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf 6.683 0 Td [(\265)]TJ/F31 8.9664 Tf 3.766 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\270)]TJ/F31 8.9664 Tf 4.474 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\311\302)-451(\304\277)]TJ/F31 8.9664 Tf 22.3 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-451(\303)]TJ/F31 8.9664 Tf 11.989 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\262\262\261\303\271\275)]TJ -255.524 -10.959 Td [(\265)]TJ/F31 8.9664 Tf 3.766 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\303\265\273\270)]TJ/F31 8.9664 Tf 17.261 0 Td [(|)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)-350(\265)]TJ/F31 8.9664 Tf 11.447 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-350(\304)]TJ/F31 8.9664 Tf 10.649 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)-350(\303\305\275\261\263\311\263)]TJ/F31 8.9664 Tf 40.561 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)]TJ/F31 8.9664 Tf 7.681 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\264)]TJ/F31 8.9664 Tf 4.295 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\264\261\303\272\265)]TJ/F16 8.9664 Tf 24.763 0 Td [(\050St.)-549(Luke,)]TJ/F30 8.9664 Tf 41.655 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf 5.772 0 Td [(\264\271\264)]TJ/F31 8.9664 Tf 11.225 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\303\272\311\275)-350(\261)]TJ/F31 8.9664 Tf 27.524 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.32 0 Td [(z)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)]TJ/F31 8.9664 Tf 6.793 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)]TJ -276.084 -10.959 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-250(\303)]TJ/F31 8.9664 Tf 10.186 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\262\262\261\303\271\275)]TJ/F16 8.9664 Tf 25.106 0 Td [(\051.)]TJ/F16 5.9776 Tf -50.707 -7.31 Td [(421)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\235\261\266\261\301\267\275)]TJ/F31 8.9664 Tf 32.423 0 Td [(s)]TJ/F16 8.9664 Tf 6.007 0 Td [(omitted.)]TJ/F16 5.9776 Tf -50.136 -7.311 Td [(422)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(St.)-250(Luke)-250(iv.)-250(37)-250(omitted)-250(here,)-250(and)-250(inserted)-250(after)-250(iv.)-250(39.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1189 0 obj << +/Length 8772 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(I.)-250(The)-250(Gospel)-250(Of)-250(The)-250(Lord.)-13199(255)]TJ +0 g 0 G + 11.956 -30.759 Td [(10.)-766(And)-423(he)-422(taught)-422(in)-422(their)-422(synagogues,)-465(being)-422(glorified)-422(of)]TJ -11.956 -13.549 Td [(all.)]TJ/F16 7.9701 Tf 13.637 3.959 Td [(423)]TJ/F16 10.9091 Tf -1.681 -18.171 Td [(11.)-403(And)-301(he)-301(came)-301(to)-301(Nazareth;)]TJ/F16 7.9701 Tf 134.159 3.958 Td [(424)]TJ/F16 10.9091 Tf 16.016 -3.958 Td [(and,)-314(as)-301(his)-301(custom)-301(was,)-313(he)]TJ -162.131 -13.55 Td [(went)-263(into)-262(the)-263(synagogue)-262(on)-263(the)-263(Sabbath)-262(day,)]TJ/F16 7.9701 Tf 196.094 3.959 Td [(425)]TJ/F16 10.9091 Tf 15.353 -3.959 Td [(and)-263(he)-262(began)-263(to)]TJ -211.447 -13.549 Td [(preach)-250(to)-250(them.)]TJ/F16 7.9701 Tf 67.56 3.959 Td [(426)]TJ/F16 10.9091 Tf -55.604 -18.171 Td [(12.)-473(And)-324(all)-325(bare)-324(him)-324(witness,)-343(and)-325(wondered)-324(at)-324(the)-324(gracious)]TJ -11.956 -13.549 Td [(words)-250(which)-250(proceeded)-250(out)-250(of)-250(his)-250(mouth.)]TJ/F16 7.9701 Tf 180.884 3.959 Td [(427)]TJ/F16 10.9091 Tf -168.928 -18.171 Td [(13.)-423(And)-308(he)-307(said)-308(unto)-308(them,)-322(Ye)-307(will)-308(surely)-308(say)-307(unto)-308(me)-615(this)]TJ/F16 7.9701 Tf 279.068 0 Td [([250])]TJ/F16 10.9091 Tf -291.024 -13.55 Td [(proverb,)-226(Physician,)-226(heal)-220(thyself:)-235(whatsoever)-220(we)-220(have)-220(heard)-219(done)]TJ 0 -13.549 Td [(in)-250(Capernaum,)-250(do)-250(also)-250(here.)]TJ/F16 7.9701 Tf 122.4 3.959 Td [(428)]TJ/F16 10.9091 Tf -110.444 -18.171 Td [(14.)-467(But)-322(I)-323(tell)-322(you)-322(of)-323(a)-322(truth,)-341(many)-322(widows)-322(were)-323(in)-322(Israel)-322(in)]TJ -11.956 -13.549 Td [(the)-298(days)-299(of)-298(Elias,)-310(when)-299(the)-298(heaven)-298(was)-298(shut)-299(up)-298(three)-298(years)-298(and)]TJ 0 -13.549 Td [(six)-250(months,)-250(when)-250(great)-250(famine)-250(was)-250(throughout)-250(the)-250(land;)]TJ 11.956 -14.213 Td [(15.)-342(But)-281(unto)-281(none)-281(of)-281(them)-281(was)-280(Elias)-281(sent,)-289(save)-281(unto)-281(Sarepta,)]TJ -11.956 -13.549 Td [(a)-250(city)-250(of)-250(Sidon,)-250(unto)-250(a)-250(woman)-250(that)-250(was)-250(a)-250(widow.)]TJ 11.956 -14.212 Td [(16.)-383(And)-294(many)-295(lepers)-294(were)-294(in)-295(the)-294(time)-294(of)-295(Eliseus)-294(the)-294(prophet)]TJ -11.956 -13.549 Td [(in)-269(Israel,)]TJ/F16 7.9701 Tf 38.379 3.958 Td [(429)]TJ/F16 10.9091 Tf 15.44 -3.958 Td [(and)-269(none)-269(of)-269(them)-269(was)-269(cleansed,)-274(saving)-269(Naaman)-269(the)]TJ -53.819 -13.55 Td [(Syrian.)]TJ 11.956 -14.212 Td [(17.)-677(And)-392(all)-393(they)-392(in)-392(the)-393(synagogue,)-428(when)-392(they)-392(heard)-392(these)]TJ -11.956 -13.549 Td [(things,)-250(were)-250(filled)-250(with)-250(wrath,)]TJ 11.956 -14.212 Td [(18.)-426(And)-308(rose)-309(up,)-323(and)-308(thrust)-309(him)-309(out)-308(of)-309(the)-308(city,)-323(and)-309(led)-308(him)]TJ -11.956 -13.549 Td [(unto)-303(the)-302(brow)-303(of)-302(the)-303(hill)-302(whereon)-303(their)-302(city)-303(was)-302(built,)-316(that)-302(they)]TJ 0 -13.55 Td [(might)-250(cast)-250(him)-250(down)-250(headlong.)]TJ 11.956 -14.212 Td [(19.)-244(But)-231(he)-232(passing)-232(through)-231(the)-232(midst)-232(of)-231(them,)-236(went)-231(his)-232(way)-232(t)1(o)]TJ -11.956 -13.549 Td [(Capernaum.)]TJ/F16 7.9701 Tf 53.019 3.959 Td [(430)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 176.602 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 169.79 Td [(423)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(Luke)-250(iv.)-250(15)-250(inserted)-250(here.)]TJ/F16 5.9776 Tf -11.706 -7.311 Td [(424)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(W)-250(&)]TJ/F30 8.9664 Tf 11.576 0 Td [(\275)-250(\304\265\270\301\261\274\274)]TJ/F31 8.9664 Tf 37.542 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\277\302)]TJ/F16 8.9664 Tf 14.911 0 Td [(omitted.)]TJ/F16 5.9776 Tf -83.966 -7.394 Td [(425)]TJ/F31 8.9664 Tf 11.706 -3.809 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275)]TJ/F31 8.9664 Tf 4.546 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\303\304\267)]TJ/F31 8.9664 Tf 15.171 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275\261\263\275)]TJ/F31 8.9664 Tf 18.059 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\303\261\271)]TJ/F16 8.9664 Tf 13.871 0 Td [(omitted,)-250(and)-250(Luke)-250(iv.)-250(17-20.)]TJ/F16 5.9776 Tf -82.809 -7.311 Td [(426)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)-462($)]TJ/F30 8.9664 Tf 11.565 0 Td [(\301\276\261\304\277)-462(\272\267\301)]TJ/F31 8.9664 Tf 39.029 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\303\303\265\271\275)-462(\261)]TJ/F31 8.9664 Tf 28.368 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.32 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)]TJ/F16 8.9664 Tf 3.659 0 Td [(.)-462(St.)-885(Luke)-462(has,)]TJ/F31 8.9664 Tf 65.417 0 Td [(,)]TJ/F30 8.9664 Tf 8.751 0 Td [(\301\276\261\304\277)-462(\264)]TJ/F31 8.9664 Tf 29.677 0 Td [(r)]TJ/F30 8.9664 Tf 7.907 0 Td [(\273)]TJ/F31 8.9664 Tf 4.734 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\265\271\275)-462(\300\301)]TJ/F31 8.9664 Tf 28.35 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\302)]TJ -276.971 -10.959 Td [(\261)]TJ/F31 8.9664 Tf 4.707 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\277)]TJ/F31 8.9664 Tf 8.321 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(,)]TJ/F31 8.9664 Tf 4.483 0 Td [(E)]TJ/F30 8.9664 Tf 4.465 0 Td [(\304\271)-250(\303)]TJ/F31 8.9664 Tf 13.02 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\274\265\301\277\275)-250(\300\265\300\273)]TJ/F31 8.9664 Tf 42.07 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\301\311\304\261\271)]TJ/F31 8.9664 Tf 24.003 0 Td [(!)]TJ/F30 8.9664 Tf 7.029 0 Td [(\263\301\261\306)]TJ/F31 8.9664 Tf 18.973 0 Td [(t)]TJ/F30 8.9664 Tf 7.03 0 Td [(\261)]TJ/F31 8.9664 Tf 4.707 0 Td [(U)]TJ/F30 8.9664 Tf 4.546 0 Td [(\304\267)]TJ/F31 8.9664 Tf 10.885 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)-250(\304\277)]TJ/F31 8.9664 Tf 15.109 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)]TJ/F31 8.9664 Tf 5.9 0 Td [(`)]TJ/F30 8.9664 Tf 6.276 0 Td [(\303)]TJ/F31 8.9664 Tf 4.286 0 Td [(v)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275)]TJ/F31 8.9664 Tf 6.788 0 Td [(Q)]TJ/F30 8.9664 Tf 4.545 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(\366)]TJ/F30 8.9664 Tf 6.277 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(.)]TJ/F16 5.9776 Tf -243.914 -7.31 Td [(427)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(The)-250(rest)-250(of)-250(the)-250(verse)-250(\05022\051)-250(omitted.)]TJ/F16 5.9776 Tf -11.706 -7.311 Td [(428)]TJ/F31 8.9664 Tf 11.706 -3.809 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)-250(\304)]TJ/F31 8.9664 Tf 10.643 0 Td [(\307)]TJ/F30 8.9664 Tf 7.03 0 Td [(\300\261\304\301)]TJ/F31 8.9664 Tf 17.565 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\264\271)-250(\303\277\305)]TJ/F16 8.9664 Tf 24.711 0 Td [(omitted.)]TJ/F16 5.9776 Tf -78.057 -7.31 Td [(429)]TJ/F31 8.9664 Tf 11.706 -3.809 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)-250(\304)]TJ/F31 8.9664 Tf 10.643 0 Td [(\367)-250(8)]TJ/F30 8.9664 Tf 12.947 0 Td [(\303\301\261)]TJ/F31 8.9664 Tf 13.279 0 Td [(u)]TJ/F30 8.9664 Tf 4.789 0 Td [(\273)]TJ/F16 8.9664 Tf 6.975 0 Td [(after)]TJ/F31 8.9664 Tf 18.668 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\300)]TJ/F31 8.9664 Tf 4.717 0 Td [(v)-250(\030)]TJ/F30 8.9664 Tf 11.001 0 Td [(\273\271\303\303\261)]TJ/F31 8.9664 Tf 20.65 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\277\305)-250(\304\277)]TJ/F31 8.9664 Tf 19.573 0 Td [(\346)]TJ/F30 8.9664 Tf 6.788 0 Td [(\300\301\277\306)]TJ/F31 8.9664 Tf 19.188 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\304\277\305)]TJ/F16 8.9664 Tf 12.867 0 Td [(.)]TJ/F16 5.9776 Tf -188.747 -7.311 Td [(430)]TJ/F31 8.9664 Tf 11.706 -3.809 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\300\277\301\265)]TJ/F31 8.9664 Tf 17.233 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\265\304\277)-380(\265)]TJ/F31 8.9664 Tf 19.258 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-380(\232\261\300\265\301\275\261\277)]TJ/F31 8.9664 Tf 43.439 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274)]TJ/F16 8.9664 Tf 4.833 0 Td [(.)-639(St.)-640(Luke)-380(has,)]TJ/F31 8.9664 Tf 63.149 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\300\277\301\265)]TJ/F31 8.9664 Tf 17.233 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\265\304\277)-380(\272\261)]TJ/F31 8.9664 Tf 24.772 0 Td [(v)]TJ/F30 8.9664 Tf 6.042 0 Td [(\272\261\304)]TJ/F31 8.9664 Tf 13.135 0 Td [(\306)]TJ/F30 8.9664 Tf 4.789 0 Td [(\273\270\265\275)-380(\265)]TJ/F31 8.9664 Tf 24.691 0 Td [(0)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)]TJ -276.971 -10.959 Td [(\232\261\300\265\301\275\261\277)]TJ/F31 8.9664 Tf 36.376 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274)]TJ/F16 8.9664 Tf 4.833 0 Td [(.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1194 0 obj << +/Length 5072 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(256)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 11.956 -30.759 Td 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3.207 0 Td [(\275\261)-229(\304\277)]TJ/F31 10.9091 Tf 23.882 0 Td [(\346)]TJ/F30 10.9091 Tf 5.531 0 Td [(\304\277)]TJ/F31 10.9091 Tf 12.624 0 Td [(&)]TJ/F30 10.9091 Tf 8.326 0 Td [(\274\261\301\304)]TJ/F31 10.9091 Tf 21.513 0 Td [({)]TJ/F30 10.9091 Tf 5.53 0 Td [(\301\271\277\275)]TJ/F31 10.9091 Tf 21.886 0 Td [(\346)]TJ/F30 10.9091 Tf 5.531 0 Td [(\274\271\275)]TJ/F16 10.9091 Tf 14.618 0 Td [(,)]TJ/F20 10.9091 Tf 5.273 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(that)-229(this)-229(may)-230(be)]TJ -211.918 -13.55 Td [(a)-250(testimony)-250(to)-250(you.)]TJ/F20 10.9091 Tf 83.64 0 Td [(\035)]TJ/F16 10.9091 Tf -71.684 -16.796 Td [(Chap.)-250(iii.)]TJ 0 -16.797 Td [(Same)-250(as)-250(St.)-250(Luke)-250(vi.)]TJ 0 -16.797 Td [(Verse)-355(17,)-380(for)]TJ/F30 10.9091 Tf 63.686 0 Td [(\274\265\304)]TJ/F31 10.9091 Tf 15.152 0 Td [(\275)]TJ/F30 10.9091 Tf 5.908 0 Td [(\261)]TJ/F31 10.9091 Tf 5.728 0 Td [(P)]TJ/F30 10.9091 Tf 5.531 0 Td [(\304)]TJ/F31 10.9091 Tf 4.691 0 Td [(\366)]TJ/F30 10.9091 Tf 7.636 0 Td [(\275)]TJ/F16 10.9091 Tf 5.531 0 Td [(,)-381(Marcion)-354(read)]TJ/F31 10.9091 Tf 70.351 0 Td [(\020)]TJ/F30 10.9091 Tf 4.582 0 Td [(\275)-355(\261)]TJ/F31 10.9091 Tf 15.126 0 Td [(P)]TJ/F30 10.9091 Tf 5.531 0 Td [(\304\277)]TJ/F31 10.9091 Tf 10.124 0 Td [(\326)]TJ/F30 10.9091 Tf 3.207 0 Td [(\302)]TJ/F16 10.9091 Tf 4.451 0 Td [(;)]TJ/F20 10.9091 Tf 6.901 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(among)]TJ -250.936 -13.549 Td [(them)]TJ/F20 10.9091 Tf 21.819 0 Td [(\035)]TJ/F16 10.9091 Tf 7.57 0 Td [(for)]TJ/F20 10.9091 Tf 15.448 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(with)-250(them.)]TJ/F20 10.9091 Tf 46.669 0 Td [(\035)]TJ/F16 10.9091 Tf -84.393 -16.797 Td [(Chap.)-250(iv.)]TJ 0 -16.796 Td [(Same)-250(as)-250(St.)-250(Luke)-250(vii.)]TJ 0 -16.797 Td [(Verses)-250(29-35)-250(omitted.)]TJ/F16 7.9701 Tf -84.711 0 Td [([251])]TJ/F16 10.9091 Tf 84.711 -16.797 Td [(Chap.)-250(v.)]TJ 0 -16.796 Td [(Same)-250(as)-250(St.)-250(Luke)-250(viii.)]TJ 0 -16.797 Td [(But)-250(verse)-250(19)-250(was)-250(omitted)-250(by)-250(Marcion.)]TJ 0 -16.797 Td [(And)-271(verse)-271(21)-272(read:)]TJ/F20 10.9091 Tf 86.588 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(And)-271(he)-272(answering,)-276(said)-271(unto)-272(them,)-276(Who)]TJ -103.388 -13.549 Td [(is)-282(my)-281(mother,)-290(and)-282(who)-281(are)-282(my)-282(brethren?)]TJ/F16 7.9701 Tf 179.441 3.959 Td [(431)]TJ/F16 10.9091 Tf 16.218 -3.959 Td [(My)-282(mother)-281(and)-282(my)]TJ -195.659 -13.549 Td [(brethren)-250(are)-250(these)-250(which)-250(hear)-250(the)-250(word)-250(of)-250(God,)-250(and)-250(do)-250(it.)]TJ/F20 10.9091 Tf 249.327 0 Td [(\035)]TJ/F16 10.9091 Tf -237.371 -16.797 Td [(Chap)-250(vi.)]TJ 0 -16.796 Td [(Same)-250(as)-250(St.)-250(Luke)-250(ix.)]TJ 0 -16.797 Td [(But)-250(verse)-250(31)-250(was)-250(omitted.)]TJ 0 -16.797 Td [(Chap.)-250(vii.)]TJ 0 -16.796 Td [(Same)-250(as)-250(St.)-250(Luke)-250(x.)]TJ 0 -16.797 Td [(But)-279(verse)-279(21)-279(read:)]TJ/F20 10.9091 Tf 83.982 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(In)-279(that)-279(hour)-279(he)-279(rejoi)1(ced)-279(in)-279(the)-279(Spirit,)-286(and)]TJ -100.781 -13.549 Td [(said,)-322(I)-307(praise)-307(and)-308(thank)-307(thee,)-322(Lord)-307(of)-307(Heaven,)-322(that)-307(those)-307(things)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 76.763 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 93.792 69.951 Td [(431)]TJ/F30 8.9664 Tf 11.707 -3.809 Td [(\304)]TJ/F31 8.9664 Tf 3.855 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-250(\274\277\305)]TJ/F31 8.9664 Tf 21.986 0 Td [(!)]TJ/F30 8.9664 Tf 7.029 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\304\267\301)-250(\272\261)]TJ/F31 8.9664 Tf 24.452 0 Td [(v)]TJ/F30 8.9664 Tf 4.877 0 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(1)-250(\000)]TJ/F30 8.9664 Tf 9.586 0 Td [(\264\265\273\306\277)]TJ/F31 8.9664 Tf 22.98 0 Td [(w)]TJ/F16 8.9664 Tf 2.636 0 Td [(.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1198 0 obj << +/Length 12168 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(I.)-250(The)-250(Gospel)-250(Of)-250(The)-250(Lord.)-13199(257)]TJ +0 g 0 G + 0 -30.759 Td [(which)-234(were)-234(hidden)-234(from)-235(the)-234(wise)-234(and)-234(prudent)-234(thou)-234(hast)-234(revealed)]TJ 0 -13.549 Td [(to)-250(babes:)-250(even)-250(so,)-250(Father;)-250(for)-250(so)-250(it)-250(seemed)-250(good)-250(in)-250(thy)-250(sight.)]TJ/F20 10.9091 Tf 262.407 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(432)]TJ/F16 10.9091 Tf -255.295 -17.881 Td [(And)-439(verse)-440(22)-439(ran:)]TJ/F20 10.9091 Tf 90.91 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(All)-439(things)-440(are)-439(delivered)-439(to)-439(me)-440(of)-439(my)]TJ -107.71 -13.549 Td [(Father,)-267(and)-264(no)-264(man)-264(hath)-263(known)-264(the)-264(Father)-264(save)-264(the)-263(Son,)-268(nor)-263(the)]TJ 0 -13.55 Td 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[(\035)-408(\034)]TJ/F16 10.9091 Tf 14.137 0 Td [(eternal,)]TJ/F20 10.9091 Tf 32.411 0 Td [(\035)]TJ/F30 10.9091 Tf -275.786 -13.549 Td [(\261)]TJ/F31 10.9091 Tf 5.727 0 Td [(0})]TJ/F30 10.9091 Tf 10.843 0 Td [(\275\271\277\275)]TJ/F16 10.9091 Tf 19.702 0 Td [(,)-250(being)-250(omitted.)]TJ -24.317 -13.922 Td [(Chap.)-250(viii.)]TJ 0 -13.922 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xi.)]TJ/F16 7.9701 Tf 279.068 0 Td [([252])]TJ/F16 10.9091 Tf -279.068 -13.923 Td [(But)-260(verse)-261(2:)]TJ/F20 10.9091 Tf 55.901 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(When)-260(ye)-261(pray,)-263(say,)-262(Father,)-263(may)-261(thy)-260(Holy)-260(Spirit)]TJ -72.699 -13.549 Td [(come)-292(to)-291(us,)-302(thy)-292(kingdom)-291(come,)]TJ/F20 10.9091 Tf 139.651 0 Td [(\035)]TJ/F16 10.9091 Tf 8.025 0 Td [(&c.,)-302(in)-292(place)-291(of)]TJ/F20 10.9091 Tf 72.216 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Hallowed)-292(be)]TJ -224.736 -13.549 Td [(thy)-250(name.)]TJ/F20 10.9091 Tf 43.025 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(434)]TJ/F16 10.9091 Tf -35.914 -17.881 Td [(Verse)-465(29:)-681(in)-466(Marcion's)-465(Gospel)-466(it)-465(ended,)]TJ/F20 10.9091 Tf 195.264 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(This)-465(is)-466(an)-465(evil)]TJ -212.063 -13.549 Td [(generation:)-246(they)-244(seek)-243(a)-243(sign;)-245(and)-243(there)-243(shall)-243(no)-243(sign)-243(be)-243(given)-243(it.)]TJ/F20 10.9091 Tf 275.786 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(What)-352(follows)-352(in)-352(St.)-556(Luke's)-352(Gospel,)]TJ/F20 10.9091 Tf 164.47 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(but)-352(the)-352(sign)-352(of)-352(Jonas)-352(the)]TJ -169.313 -13.55 Td [(prophet,)]TJ/F20 10.9091 Tf 36.054 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(and)-250(verses)-250(30-32,)-250(were)-250(omitted.)]TJ -31.67 -13.922 Td [(Verse)-346(42:)]TJ/F20 10.9091 Tf 47.977 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Woe)-346(unto)-346(you,)-370(Pharisees!)-538(ye)-346(tithe)-346(mint)-346(and)-346(rue)]TJ -64.775 -13.549 Td [(and)-217(all)-218(manner)-217(of)-218(herbs,)-224(and)-217(pass)-218(over)-217(the)-217(calling)]TJ/F16 7.9701 Tf 213.191 3.959 Td [(435)]TJ/F16 10.9091 Tf 14.825 -3.959 Td [(and)-217(the)-218(love)]TJ -228.016 -13.549 Td [(of)-250(God,)]TJ/F20 10.9091 Tf 33.327 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(&c.)]TJ -28.943 -13.922 Td [(Verses)-250(49-51)-250(were)-250(omitted)-250(by)-250(Marcion.)]TJ 0 -13.922 Td [(Chap.)-250(ix.)]TJ 0 -13.922 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xii.)]TJ 0 -13.922 Td [(But)-250(verses)-250(6,)-250(7,)-250(and)]TJ/F20 10.9091 Tf 88.778 0 Td [(\034)]TJ/F30 10.9091 Tf 4.843 0 Td [(\304)]TJ/F31 10.9091 Tf 4.691 0 Td [(\366)]TJ/F30 10.9091 Tf 7.637 0 Td [(\275)]TJ/F31 10.9091 Tf 8.258 0 Td [(\000)]TJ/F30 10.9091 Tf 5.727 0 Td [(\263\263)]TJ/F31 10.9091 Tf 10.364 0 Td [(s)]TJ/F30 10.9091 Tf 4.582 0 Td [(\273\311\275)]TJ/F20 10.9091 Tf 18.927 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(in)-250(8)-250(and)-250(9)-250(omitted.)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 165.001 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 158.188 Td [(432)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\225)]TJ/F31 8.9664 Tf 4.447 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\307\261\301\271\303\304)]TJ/F31 8.9664 Tf 24.128 0 Td [(\366)]TJ/F30 8.9664 Tf 10.648 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.281 0 Td [(v)-488(\020)]TJ/F30 8.9664 Tf 10.773 0 Td [(\276\277\274\277\273\277\263\277)]TJ/F31 8.9664 Tf 35.615 0 Td [(\346)]TJ/F30 8.9664 Tf 4.545 0 Td [(\274\261)]TJ/F31 8.9664 Tf 9.541 0 Td [(w)]TJ/F30 8.9664 Tf 7.007 0 Td [(\303\277\271)]TJ/F16 8.9664 Tf 11.388 0 Td [(,)]TJ/F30 8.9664 Tf 7.145 0 Td [(\272)]TJ/F31 8.9664 Tf 4.573 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\271\265)-488(\304\277)]TJ/F31 8.9664 Tf 23.38 0 Td [(\346)]TJ/F30 8.9664 Tf 8.918 0 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\261\275\277)]TJ/F31 8.9664 Tf 18.004 0 Td [(\346)]TJ/F16 8.9664 Tf 4.546 0 Td [(,)]TJ/F31 8.9664 Tf 7.146 0 Td [(E)]TJ/F30 8.9664 Tf 4.465 0 Td [(\304\271)]TJ/F31 8.9664 Tf 10.863 0 Td [(\005)]TJ/F30 8.9664 Tf 4.708 0 Td [(\304\271\275\261)]TJ/F31 8.9664 Tf 20.116 0 Td [(&)]TJ/F30 8.9664 Tf 4.788 0 Td [(\275)]TJ -276.084 -10.959 Td [(\272\301\305\300\304)]TJ/F31 8.9664 Tf 21.977 0 Td [(p)]TJ/F30 8.9664 Tf 7.323 0 Td [(\303\277\306\277)]TJ/F31 8.9664 Tf 18.937 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)-292(\272\261)]TJ/F31 8.9664 Tf 15.553 0 Td [(v)]TJ/F30 8.9664 Tf 5.251 0 Td [(\303\305\275\265\304\277)]TJ/F31 8.9664 Tf 25.465 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)]TJ/F31 8.9664 Tf 6.273 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300\265\272)]TJ/F31 8.9664 Tf 13.055 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\273\305\310\261\302)]TJ/F16 8.9664 Tf 23.563 0 Td [(,)-292(&c.)-375(St.)-375(Luke)-291(has,)]TJ/F31 8.9664 Tf 72.444 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\276\277\274\277\273\277\263\277)]TJ/F31 8.9664 Tf 35.614 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274\261)]TJ/F31 8.9664 Tf 9.54 0 Td [(w)]TJ/F30 8.9664 Tf -277.993 -10.959 Td [(\303\277\271)]TJ/F16 8.9664 Tf 11.387 0 Td [(,)]TJ/F30 8.9664 Tf 4.528 0 Td [(\300)]TJ/F31 8.9664 Tf 4.716 0 Td [(q)]TJ/F30 8.9664 Tf 4.708 0 Td [(\304\265\301)]TJ/F16 8.9664 Tf 11.907 0 Td [(,)]TJ/F30 8.9664 Tf 4.519 0 Td [(\272)]TJ/F31 8.9664 Tf 4.573 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\271\265)-254(\304\277)]TJ/F31 8.9664 Tf 21.286 0 Td [(\346)]TJ/F30 8.9664 Tf 6.823 0 Td [(\277)]TJ/F31 8.9664 Tf 4.466 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301\261\275\277)]TJ/F31 8.9664 Tf 18.004 0 Td [(\346)]TJ/F30 8.9664 Tf 6.824 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf 4.913 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)-254(\263)]TJ/F31 8.9664 Tf 10.195 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(,)]TJ/F31 8.9664 Tf 4.519 0 Td [(E)]TJ/F30 8.9664 Tf 4.465 0 Td [(\304\271)]TJ/F31 8.9664 Tf 8.77 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300)]TJ/F31 8.9664 Tf 4.716 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\272\301\305\310\261\302)-254(\304\261)]TJ/F31 8.9664 Tf 38.529 0 Td [(\346)]TJ/F30 8.9664 Tf 4.545 0 Td [(\304\261)]TJ/F31 8.9664 Tf 10.841 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300)]TJ/F31 8.9664 Tf 4.717 0 Td [(x)]TJ/F30 8.9664 Tf 6.742 0 Td [(\303\277\306)]TJ/F31 8.9664 Tf 14.472 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)]TJ -276.083 -10.959 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)]TJ/F30 8.9664 Tf 4.878 0 Td [(\303\305\275\265\304)]TJ/F31 8.9664 Tf 20.999 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)-250(\272\261)]TJ/F31 8.9664 Tf 16.068 0 Td [(v)-250(\000)]TJ/F30 8.9664 Tf 9.585 0 Td [(\300\265\272)]TJ/F31 8.9664 Tf 13.055 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\273\305\310\261\302)]TJ/F16 8.9664 Tf 23.564 0 Td [(,)-250(&c.)]TJ/F16 5.9776 Tf -108.163 -7.31 Td [(433)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\277)]TJ/F31 8.9664 Tf 4.465 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\264\265)]TJ/F31 8.9664 Tf 8.061 0 Td [(v)]TJ/F30 8.9664 Tf 2.636 0 Td [(\302)]TJ/F31 8.9664 Tf 6.309 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\275\311)-296(\304)]TJ/F31 8.9664 Tf 21.588 0 Td [(x)]TJ/F30 8.9664 Tf 4.466 0 Td [(\275)-296(\300\261\304)]TJ/F31 8.9664 Tf 20.476 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\301\261)-296(\265)]TJ/F31 8.9664 Tf 15.411 0 Td [(0)]TJ/F30 8.9664 Tf 5.288 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(t)-296(A)]TJ/F30 8.9664 Tf 14.556 0 Td [(\305)]TJ/F31 8.9664 Tf 4.546 0 Td [(1x)]TJ/F30 8.9664 Tf 7.101 0 Td [(\302)]TJ/F16 8.9664 Tf 3.658 0 Td [(,)]TJ/F30 8.9664 Tf 4.893 0 Td [(\277)]TJ/F31 8.9664 Tf 4.466 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\264\265)-296(\304)]TJ/F31 8.9664 Tf 14.567 0 Td [(x)]TJ/F30 8.9664 Tf 4.466 0 Td [(\275)-296(\305)]TJ/F31 8.9664 Tf 11.743 0 Td [(1y)]TJ/F30 8.9664 Tf 7.102 0 Td [(\275)-296(\304\271\302)-295(\263\271\275)]TJ/F31 8.9664 Tf 31.439 0 Td [(})]TJ/F30 8.9664 Tf 6.277 0 Td [(\303\272\265\271)-296(\265)]TJ/F31 8.9664 Tf 21.678 0 Td [(0)]TJ/F30 8.9664 Tf 5.288 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(t)-296(A)]TJ/F30 8.9664 Tf -268.725 -10.959 Td [(\300\261\304)]TJ/F31 8.9664 Tf 13.279 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\301)]TJ/F16 8.9664 Tf 4.286 0 Td [(,)]TJ/F30 8.9664 Tf 4.483 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)-250(\367)-250(\002)]TJ/F30 8.9664 Tf 18.103 0 Td [(\275)]TJ/F31 8.9664 Tf 6.788 0 Td [(A)]TJ/F30 8.9664 Tf 6.707 0 Td [(\305)]TJ/F31 8.9664 Tf 4.546 0 Td [(1y)]TJ/F30 8.9664 Tf 7.101 0 Td [(\302)]TJ/F31 8.9664 Tf 5.9 0 Td [(\000)]TJ/F30 8.9664 Tf 4.707 0 Td [(\300\277\272\261\273)]TJ/F31 8.9664 Tf 23.196 0 Td [({)]TJ/F30 8.9664 Tf 4.546 0 Td [(\310\267)]TJ/F16 8.9664 Tf 10.706 0 Td [(.)]TJ/F16 5.9776 Tf -128.167 -7.311 Td [(434)]TJ/F16 8.9664 Tf 11.706 -3.809 Td [(In)-296(some)-296(of)-296(the)-296(most)-296(ancient)-296(codices)-296(of)-296(St.)-388(Luke,)]TJ/F20 8.9664 Tf 180.373 0 Td [(\034)]TJ/F16 8.9664 Tf 3.981 0 Td [(which)-296(art)-296(in)-296(heaven)]TJ/F20 8.9664 Tf 71.705 0 Td [(\035)]TJ/F16 8.9664 Tf 6.635 0 Td [(is)]TJ -274.649 -10.959 Td [(not)-250(found.)]TJ/F30 8.9664 Tf 39.102 0 Td [(\240)]TJ/F31 8.9664 Tf 5.64 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\304\265\301)]TJ/F16 8.9664 Tf 11.908 0 Td [(,)]TJ/F31 8.9664 Tf 4.483 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\273\270)]TJ/F31 8.9664 Tf 9.208 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\304\311)-250(\300\301)]TJ/F31 8.9664 Tf 21.376 0 Td [(x)]TJ/F30 8.9664 Tf 4.465 0 Td [(\302)]TJ/F31 8.9664 Tf 5.9 0 Td [(!)]TJ/F30 8.9664 Tf 4.788 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(\266)]TJ/F30 8.9664 Tf 4.707 0 Td [(\302)-250(\304)]TJ/F31 8.9664 Tf 9.756 0 Td [(x)-250(\005)]TJ/F30 8.9664 Tf 11.414 0 Td [(\263\271\277\275)-250(\300\275\265)]TJ/F31 8.9664 Tf 31.176 0 Td [(\346)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(q)]TJ/F30 8.9664 Tf 6.949 0 Td [(\303\277\305)]TJ/F16 8.9664 Tf 13.297 0 Td [(.)]TJ/F16 5.9776 Tf -210.371 -7.394 Td [(435)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\272\273)]TJ/F31 8.9664 Tf 9.307 0 Td [(\306)]TJ/F30 8.9664 Tf 4.788 0 Td [(\303\271\275)]TJ/F16 8.9664 Tf 13.71 0 Td [(instead)-250(of)]TJ/F30 8.9664 Tf 37.354 0 Td [(\272\301)]TJ/F31 8.9664 Tf 8.858 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\303\271\275)]TJ/F16 8.9664 Tf 11.468 0 Td [(.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1202 0 obj << +/Length 7097 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(258)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 11.956 -30.759 Td [(Verse)-218(32)-218(read:)]TJ/F20 10.9091 Tf 65.459 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Fear)-218(not,)-224(little)-218(flock;)-228(for)-218(it)-218(is)-218(the)-217(Father's)-218(good)]TJ -82.258 -13.549 Td [(pleasure)-250(to)-250(give)-250(you)-250(the)-250(kingdom.)]TJ/F20 10.9091 Tf 148.473 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(436)]TJ/F16 10.9091 Tf -141.36 -19.565 Td [(And)-299(verse)-298(38)-299(ran)-299(thus:)]TJ/F20 10.9091 Tf 104.682 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(And)-299(if)-298(he)-299(shall)-299(come)-298(in)-299(the)-299(evening)]TJ -121.482 -13.549 Td [(watch,)-250(and)-250(find)-250(thus,)-250(blessed)-250(are)-250(those)-250(servants.)]TJ/F20 10.9091 Tf 209.051 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.958 Td [(437)]TJ/F16 10.9091 Tf -201.938 -19.565 Td [(Chap.)-250(x.)]TJ 0 -15.606 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xiii.)-250(11-28.)]TJ 0 -15.606 Td [(Marcion's)-250(Gospel)-250(was)-250(without)-250(verses)-250(1-10.)]TJ 0 -15.606 Td [(Verse)-459(28:)-669(for)]TJ/F20 10.9091 Tf 69.417 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Abraham)-459(and)-460(Isaac)-459(and)-459(Jacob)-460(and)-459(all)-459(the)]TJ -86.217 -13.549 Td [(prophets,)]TJ/F20 10.9091 Tf 40.298 0 Td [(\035)]TJ/F16 10.9091 Tf 7.579 0 Td [(Marcion)-251(read,)]TJ/F20 10.9091 Tf 63.934 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(all)-251(the)-250(righteous,)]TJ/F20 10.9091 Tf 73.04 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.958 Td [(438)]TJ/F16 10.9091 Tf 15.188 -3.958 Td [(and)-251(added)]TJ/F20 10.9091 Tf 47.274 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(held)]TJ -261.845 -13.55 Td [(back)]TJ/F20 10.9091 Tf 20.597 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(after)]TJ/F20 10.9091 Tf 22.712 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(cast.)]TJ/F20 10.9091 Tf 19.691 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(439)]TJ/F16 10.9091 Tf -68.302 -19.565 Td [(Verses)-421(29-35)-422(of)-421(St.)-764(Luke's)-421(chapter)-422(were)-421(not)-421(in)-421(Marcion's)]TJ -11.956 -13.549 Td [(Gospel.)]TJ/F16 7.9701 Tf -72.755 0 Td [([253])]TJ/F16 10.9091 Tf 84.711 -15.606 Td [(Chap.)-250(xi.)]TJ 0 -15.606 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xiv.)]TJ 0 -15.607 Td [(Verses)-250(7-11)-250(omitted.)]TJ 0 -15.606 Td [(Chap.)-250(xii.)]TJ 0 -15.606 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xv.)-250(1-10.)]TJ 0 -15.606 Td [(Verses)-250(11-32)-250(omitted.)]TJ 0 -15.606 Td [(Chap.)-250(xiii.)]TJ 0 -15.607 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xvi.)]TJ 0 -15.606 Td [(But)-354(verse)-354(12:)]TJ/F20 10.9091 Tf 65.452 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(If)-354(ye)-354(have)-355(not)-354(been)-354(faithful)-354(in)-354(that)-355(which)-354(is)]TJ -82.251 -13.549 Td [(another)-250(man's,)-250(who)-250(will)-250(give)-250(you)-250(that)-250(which)-250(is)-250(mine?)]TJ/F20 10.9091 Tf 232.854 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(440)]TJ/F16 10.9091 Tf -225.742 -19.565 Td [(And)-469(verse)-470(17:)-688(for)]TJ/F20 10.9091 Tf 91.34 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(One)-469(tittle)-470(of)-469(the)-469(Law)-470(shall)-469(not)-470(fall,)]TJ/F20 10.9091 Tf 167.646 0 Td [(\035)]TJ/F16 10.9091 Tf -275.786 -13.549 Td [(Marcion)-250(read,)]TJ/F20 10.9091 Tf 63.917 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(One)-250(tittle)-250(of)-250(my)-250(words)-250(shall)-250(not)-250(fall.)]TJ/F20 10.9091 Tf 158.782 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.958 Td [(441)]TJ/F16 10.9091 Tf -220.429 -19.565 Td [(Chap.)-250(xiv.)]TJ 0 -15.606 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xvii.)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 132.362 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 93.792 125.549 Td [(436)]TJ/F31 8.9664 Tf 11.707 -3.809 Td [(Q)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274)]TJ/F31 8.9664 Tf 4.832 0 Td [(\366)]TJ/F30 8.9664 Tf 6.277 0 Td [(\275)]TJ/F16 8.9664 Tf 6.787 0 Td [(omitted.)]TJ/F16 5.9776 Tf -34.149 -7.311 Td [(437)]TJ/F30 8.9664 Tf 11.707 -3.809 Td [(\304)]TJ/F31 8.9664 Tf 3.855 0 Td [(\307)-250(\021)]TJ/F30 8.9664 Tf 10.796 0 Td [(\303\300\265\301\271\275)]TJ/F31 8.9664 Tf 24.236 0 Td [(\307)]TJ/F30 8.9664 Tf 7.029 0 Td [(\306\305\273\261\272)]TJ/F31 8.9664 Tf 24.281 0 Td [(\307)]TJ/F16 8.9664 Tf 4.788 0 Td [(,)-250(for)]TJ/F31 8.9664 Tf 17.18 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275)-250(\304)]TJ/F31 8.9664 Tf 10.643 0 Td [(\307)]TJ/F30 8.9664 Tf 7.029 0 Td [(\264\265\305\304)]TJ/F31 8.9664 Tf 16.463 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\301)]TJ/F31 8.9664 Tf 4.285 0 Td [(\263)]TJ/F30 8.9664 Tf 6.949 0 Td [(\306\305\273\261\272)]TJ/F31 8.9664 Tf 24.281 0 Td [(\307)]TJ/F30 8.9664 Tf 7.03 0 Td [(\272\261)]TJ/F31 8.9664 Tf 9.28 0 Td [(v)-250(\020)]TJ/F30 8.9664 Tf 8.644 0 Td [(\275)-250(\304)]TJ/F31 8.9664 Tf 10.643 0 Td [(\307)]TJ/F30 8.9664 Tf 7.029 0 Td [(\304\301)]TJ/F31 8.9664 Tf 8.142 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(\303)]TJ/F30 8.9664 Tf 7.029 0 Td [(\306\305\273\261\272)]TJ/F31 8.9664 Tf 24.281 0 Td [(\307)]TJ/F16 8.9664 Tf 4.788 0 Td [(.)]TJ/F16 5.9776 Tf -274.412 -7.31 Td [(438)]TJ/F30 8.9664 Tf 11.707 -3.809 Td [(\300)]TJ/F31 8.9664 Tf 4.716 0 Td [(q)]TJ/F30 8.9664 Tf 4.707 0 Td [(\275\304\261\302)-250(\304\277)]TJ/F31 8.9664 Tf 27.33 0 Td [(z)]TJ/F30 8.9664 Tf 4.546 0 Td [(\302)-250(\264\271\272\261)]TJ/F31 8.9664 Tf 22.111 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\277\305\302)]TJ/F16 8.9664 Tf 12.669 0 Td [(.)]TJ/F16 5.9776 Tf -90.421 -7.311 Td [(439)]TJ/F31 8.9664 Tf 11.706 -3.809 Td [(\020)]TJ/F30 8.9664 Tf 3.765 0 Td [(\272\262\261\273\273\277\274)]TJ/F31 8.9664 Tf 32.513 0 Td [(s)]TJ/F30 8.9664 Tf 3.765 0 Td [(\275\277\305\302)-250(\272\261)]TJ/F31 8.9664 Tf 28.738 0 Td [(v)]TJ/F30 8.9664 Tf 4.877 0 Td [(\272\301\261\304\277\305\274)]TJ/F31 8.9664 Tf 31.266 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\275\277\305\302)]TJ/F31 8.9664 Tf 19.457 0 Td [(\024)]TJ/F30 8.9664 Tf 3.766 0 Td [(\276\311)]TJ/F16 8.9664 Tf 10.203 0 Td [(.)]TJ/F16 5.9776 Tf -153.822 -7.31 Td [(440)]TJ/F31 8.9664 Tf 11.706 -3.809 Td [(\020)]TJ/F30 8.9664 Tf 3.765 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(y)]TJ/F30 8.9664 Tf 4.466 0 Td [(\275)]TJ/F16 8.9664 Tf 6.787 0 Td [(for)]TJ/F31 8.9664 Tf 12.696 0 Td [(Q)]TJ/F30 8.9664 Tf 4.546 0 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\304\265\301\277\275)]TJ/F16 8.9664 Tf 20.919 0 Td [(.)]TJ/F16 5.9776 Tf -78.318 -7.311 Td [(441)]TJ/F31 8.9664 Tf 11.707 -3.809 Td [(")]TJ/F30 8.9664 Tf 7.029 0 Td [(\304)]TJ/F31 8.9664 Tf 3.856 0 Td [(\366)]TJ/F30 8.9664 Tf 6.276 0 Td [(\275)-250(\273)]TJ/F31 8.9664 Tf 11.522 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\263\311\275)-250(\274\277\305)-250(\274)]TJ/F31 8.9664 Tf 38.242 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261\275)-250(\272\265\301\261)]TJ/F31 8.9664 Tf 28.827 0 Td [(w)]TJ/F30 8.9664 Tf 2.636 0 Td [(\261\275)-250(\300\265\303\265)]TJ/F31 8.9664 Tf 28.029 0 Td [(\326)]TJ/F30 8.9664 Tf 2.636 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1206 0 obj << +/Length 8152 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 46.771 548.934 Td [(I.)-250(The)-250(Gospel)-250(Of)-250(The)-250(Lord.)-13199(259)]TJ +0 g 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-136.811 -14.044 Td [(Verses)-275(9,)-281(10:)-300(Marcion's)-275(Gospel)-275(had,)]TJ/F20 10.9091 Tf 162.762 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Doth)-275(he)-275(thank)-275(that)-275(ser-)]TJ -179.56 -13.549 Td [(vant)-221(because)-221(he)-221(did)-221(the)-221(things)-222(that)-221(were)-221(commanded)-221(him?)-240(I)-221(trow)]TJ 0 -13.549 Td [(not.)-298(So)-266(likewise)-265(do)-266(ye,)-270(when)-266(ye)-266(shall)-266(have)-266(done)-266(all)-265(those)-266(things)]TJ 0 -13.55 Td [(that)-293(are)-294(commanded)-293(you.)]TJ/F20 10.9091 Tf 111.698 0 Td [(\035)]TJ/F16 10.9091 Tf 8.044 0 Td [(Omitting,)]TJ/F20 10.9091 Tf 45.449 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Say,)-304(We)-294(are)-293(unprofitable)]TJ -170.034 -13.549 Td [(servants;)-250(we)-250(have)-250(done)-250(that)-250(which)-250(was)-250(our)-250(duty)-250(to)-250(do.)]TJ/F20 10.9091 Tf 236.628 0 Td [(\035)]TJ/F16 10.9091 Tf -224.673 -14.044 Td [(Verse)-344(14:)]TJ/F20 10.9091 Tf 47.903 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(And)-344(he)-343(sent)-344(them)-344(away,)-367(saying,)-367(Go)-344(show)-343(your-)]TJ -64.701 -13.549 Td [(selves)-398(unto)-398(the)-398(priests,)]TJ/F20 10.9091 Tf 103.623 0 Td [(\035)]TJ/F16 10.9091 Tf 9.185 0 Td [(&c.,)-435(in)-398(place)-398(of,)]TJ/F20 10.9091 Tf 80.277 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(And)-398(when)-398(he)-398(saw)]TJ -197.93 -13.549 Td [(them,)-250(he)-250(said)-250(unto)-250(them,)]TJ/F20 10.9091 Tf 107.269 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(&c.)]TJ/F16 7.9701 Tf 16.058 3.959 Td [(443)]TJ/F16 10.9091 Tf -118.942 -18.003 Td [(Verse)-368(18)-368(ran:)]TJ/F20 10.9091 Tf 66.653 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(These)-368(are)-368(not)-369(found)-368(returning)-368(to)-368(give)-369(glory)]TJ -83.453 -13.549 Td [(to)-299(God.)-395(And)-299(there)-298(were)-299(many)-299(lepers)-298(in)-299(the)-298(time)-597(of)-299(Eliseus)-298(the)]TJ/F16 7.9701 Tf 291.024 0 Td [([254])]TJ/F16 10.9091 Tf -291.023 -13.549 Td [(prophet)-195(in)-195(Israel;)-214(and)-195(none)-195(of)-195(them)-195(was)-195(cleansed,)-206(saving)-195(Naaman)]TJ 0 -13.55 Td [(the)-250(Syrian.)]TJ/F20 10.9091 Tf 47.268 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(444)]TJ/F16 10.9091 Tf -40.157 -18.003 Td [(Chap.)-250(xv.)]TJ 0 -14.044 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xviii.)-250(1-30,)-250(35-43.)]TJ 0 -14.044 Td [(Verse)-375(19:)]TJ/F20 10.9091 Tf 48.915 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(Jesus)-375(said)-374(to)-375(him,)-406(Do)-374(not)-375(call)-375(me)-374(good;)-437(one)-375(is)]TJ -65.713 -13.549 Td [(good,)-250(the)-250(Father.)]TJ/F20 10.9091 Tf 73.93 0 Td [(\035)]TJ/F16 7.9701 Tf 4.844 3.959 Td [(445)]TJ/F16 10.9091 Tf -66.819 -18.003 Td [(Verses)-250(31-34)-250(were)-250(absent)-250(from)-250(Marcion's)-250(Gospel.)]TJ 0 -14.044 Td [(Chap.)-250(xvi.)]TJ 0 -14.044 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xix.)-250(1-28.)]TJ 0 -14.044 Td [(Verses)-250(29-48)-250(absent.)]TJ 0 -14.044 Td [(Verse)-323(9:)]TJ/F20 10.9091 Tf 41.769 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(For)-323(that)-323(he)-323(also)-323(is)-323(a)-323(son)-323(of)-323(Abraham,)]TJ/F20 10.9091 Tf 167.255 0 Td [(\035)]TJ/F16 10.9091 Tf 8.367 0 Td [(was)-323(not)-323(in)]TJ -234.19 -13.549 Td [(Marcion's)-250(text.)]TJ 11.955 -14.044 Td [(Chap.)-250(xvii.)]TJ 0 -14.044 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xx.)-250(1-8,)-250(19-36,)-250(39-47.)]TJ 0 -14.044 Td [(Verses)-250(9-18)-250(not)-250(in)-250(Marcion's)-250(Gospel.)]TJ 0 -14.044 Td [(Verse)-377(19:)]TJ/F20 10.9091 Tf 49.004 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(They)-377(perceived)-378(that)-377(he)-377(had)-378(spoken)-377(this)-377(parable)]TJ -65.803 -13.549 Td [(against)-250(them,)]TJ/F20 10.9091 Tf 58.178 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(not)-250(in)-250(Marcion's)-250(text.)]TJ +0 g 0 G +ET +q +1 0 0 1 46.771 121.165 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 5.9776 Tf 47.021 114.352 Td 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4.546 0 Td [(\302)-250(\273)]TJ/F31 8.9664 Tf 10.634 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\311\275)]TJ/F16 8.9664 Tf 15.081 0 Td [(.)]TJ/F16 5.9776 Tf -107.619 -7.311 Td [(444)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\274)]TJ/F31 8.9664 Tf 4.833 0 Td [(t)-433(A)-432(\000)]TJ/F30 8.9664 Tf 21.716 0 Td [(\273\273\277\263\265\275)]TJ/F31 8.9664 Tf 26.505 0 Td [(t)]TJ/F30 8.9664 Tf 4.788 0 Td [(\302)-432(\277\305\304\277\302)]TJ/F16 8.9664 Tf 32.403 0 Td [(omitted;)-524(the)-433(previous)-432(question,)]TJ/F30 8.9664 Tf 121.104 0 Td [(\237)]TJ/F31 8.9664 Tf 5.379 0 Td [(P)]TJ/F30 8.9664 Tf 4.546 0 Td [(\307)-432(\265)]TJ/F31 8.9664 Tf 12.001 0 Td [(Q)]TJ/F30 8.9664 Tf 4.546 0 Td [(\301)]TJ/F31 8.9664 Tf 4.286 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\270\267\303\261\275)]TJ -257.828 -10.959 Td [(\272)]TJ/F16 8.9664 Tf 4.572 0 Td [(.)]TJ/F30 8.9664 Tf 2.242 0 Td [(\304)]TJ/F16 8.9664 Tf 3.856 0 Td [(.)]TJ/F30 8.9664 Tf 2.241 0 Td [(\273)]TJ/F16 8.9664 Tf 4.734 0 Td [(.,)-250(made)-250(positive;)-250(and)-250(Luke)-250(iv.)-250(27)-250(inserted.)]TJ/F16 5.9776 Tf -17.396 -7.394 Td [(445)]TJ/F30 8.9664 Tf 11.706 -3.809 Td [(\234)]TJ/F31 8.9664 Tf 7.227 0 Td [(u)]TJ/F30 8.9664 Tf 7.029 0 Td [(\274\265)-250(\273)]TJ/F31 8.9664 Tf 15.575 0 Td [(s)]TJ/F30 8.9664 Tf 3.766 0 Td [(\263\265)]TJ/F31 8.9664 Tf 10.266 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\263\261\270)]TJ/F31 8.9664 Tf 13.44 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\275)]TJ/F16 8.9664 Tf 4.546 0 Td [(,)]TJ/F30 8.9664 Tf 4.484 0 Td [(\265)]TJ/F31 8.9664 Tf 3.765 0 Td [(7)]TJ/F30 8.9664 Tf 2.637 0 Td [(\302)]TJ/F31 8.9664 Tf 5.899 0 Td [(\020)]TJ/F30 8.9664 Tf 3.766 0 Td [(\303\304\271\275)]TJ/F31 8.9664 Tf 17.565 0 Td [(\000)]TJ/F30 8.9664 Tf 4.708 0 Td [(\263\261\270)]TJ/F31 8.9664 Tf 13.44 0 Td [(y)]TJ/F30 8.9664 Tf 4.465 0 Td [(\302)]TJ/F16 8.9664 Tf 3.659 0 Td [(,)]TJ/F31 8.9664 Tf 4.483 0 Td [(A)]TJ/F30 8.9664 Tf 6.707 0 Td [(\300\261\304)]TJ/F31 8.9664 Tf 13.279 0 Td [(u)]TJ/F30 8.9664 Tf 4.788 0 Td [(\301)]TJ/F16 8.9664 Tf 4.286 0 Td [(.)]TJ +0 g 0 G +0 g 0 G +0 g 0 G +ET +endstream +endobj +1210 0 obj << +/Length 7892 +>> +stream +0 g 0 G +BT +/F16 10.9091 Tf 93.543 548.934 Td [(260)-14141(Lost)-250(and)-250(Hostile)-250(Gospels)]TJ +0 g 0 G + 11.956 -30.759 Td [(Verse)-267(35:)]TJ/F20 10.9091 Tf 45.397 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(But)-267(they)-267(which)-267(shall)-268(be)-267(accounted)-267(worthy)-267(of)-267(God)]TJ -62.196 -13.549 Td [(to)-250(obtain)-250(that)-250(world,)]TJ/F20 10.9091 Tf 88.484 0 Td [(\035)]TJ/F16 10.9091 Tf 7.571 0 Td [(&c.)]TJ/F16 7.9701 Tf 16.058 3.959 Td [(446)]TJ/F16 10.9091 Tf -100.157 -18.377 Td [(Verses)-250(37,)-250(38,)-250(omitted.)]TJ 0 -14.419 Td [(Chap.)-250(xviii.)]TJ 0 -14.418 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xxi.)-250(1-17,)-250(19,)-250(20,)-250(23-38.)]TJ 0 -14.419 Td [(Verses)-250(18,)-250(21,)-250(22,)-250(were)-250(not)-250(in)-250(Marcion's)-250(Gospel.)]TJ 0 -14.418 Td 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[(447)]TJ/F16 10.9091 Tf -126.491 -18.377 Td [(Verse)-302(43:)]TJ/F20 10.9091 Tf 46.526 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(Verily)-302(I)-301(say)-302(unto)-301(thee,)-315(To-day)-302(shalt)-301(thou)-302(be)-302(with)]TJ -63.326 -13.55 Td [(me.)]TJ/F20 10.9091 Tf 16.059 0 Td [(\035)]TJ/F16 7.9701 Tf 4.843 3.959 Td [(448)]TJ/F16 10.9091 Tf -8.946 -18.377 Td [(Chap.)-250(xxi.)]TJ 0 -14.418 Td [(Same)-250(as)-250(St.)-250(Luke)-250(xxiv.)-250(1-26,)-250(28-51.)]TJ 0 -14.419 Td [(Verse)-243(25:)]TJ/F20 10.9091 Tf 44.716 0 Td [(\034)]TJ/F16 10.9091 Tf 4.843 0 Td [(O)-243(fools)-242(and)-243(sluggish-hearted)-243(in)-242(believing)-243(all)-243(those)]TJ -61.515 -13.549 Td [(things)-273(which)-273(he)-273(said)-273(to)-273(you,)]TJ/F20 10.9091 Tf 123.68 0 Td [(\035)]TJ/F16 10.9091 Tf 7.822 0 Td [(in)-273(place)-273(of,)]TJ/F20 10.9091 Tf 52.319 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(in)-273(believing)-273(all)-273(those)]TJ -188.665 -13.549 Td 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9.8629 Tf 76.151 0 Td [(\024)]TJ/F16 9.8629 Tf 9.863 0 Td [(these)-250(first)-250(introduced)-250(sin.)]TJ/F20 9.8629 Tf 99.715 0 Td [(\035)]TJ/F16 6.904 Tf 4.379 3.615 Td [(504)]TJ/F16 10.9091 Tf -197.789 -29.004 Td [(With)-328(Epiphanes,)-348(St.)-484(Epiphanius)-328(couples)-328(Isidore,)-347(and)-328(quotes)]TJ -11.956 -13.549 Td [(from)-328(his)-328(writings)-328(directions)-329(how)-328(the)-328(Faithful)-328(are)-328(to)-328(obtain)-328(dis-)]TJ 0 -13.549 Td [(engagement)-278(from)-277(passion,)-285(so)-277(as)-278(to)-278(attain)-277(union)-278(with)-278(God.)-332(Dean)]TJ 0 -13.549 Td [(Milman,)-377(in)-351(his)]TJ/F20 10.9091 Tf 70.271 0 Td [(\034)]TJ/F16 10.9091 Tf 4.844 0 Td [(History)-351(of)-352(Christianity,)]TJ/F20 10.9091 Tf 103.732 0 Td [(\035)]TJ/F16 10.9091 Tf 8.677 0 Td [(charitably)-351(hopes)-352(that)]TJ -187.524 -13.549 Td [(the)-353(licentiousness)-352(attributed)-353(to)-352(these)-352(sects)-353(was)-352(deduced)-353(by)-352(the)]TJ 0 -13.55 Td 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[(the)-367(same)-368(God,)-396(to)-368(upset)-367(one)-367(was)-367(to)-368(upset)-367(the)-367(other.)-602(And)-367(Paul)]TJ 0 -13.549 Td [(himself)-198(broke)-197(a)-198(hole)-198(in)-197(the)-198(dyke)-198(when)-197(he)-198(opposed)-198(the)-197(observance)]TJ 0 -13.549 Td [(of)-250(the)-250(Sabbath,)-250(and)-250(instituted)-250(instead)-250(the)-250(Lord's-day.)]TJ 11.956 -14.817 Td [(Through)-457(that)-456(gap)-457(rushed)-456(the)-457(waves,)-508(and)-456(swept)-457(the)-456(whole)]TJ -11.956 -13.549 Td [(Decalogue)-250(away.)]TJ/F16 7.9701 Tf -72.755 0 Td [([303])]TJ/F16 10.9091 Tf 84.711 -14.817 Td [(Some,)-286(to)-278(rescue)-279(jeoparded)-279(morality,)-286(maintained)-278(that)-279(the)-278(Law)]TJ -11.956 -13.549 Td [(contained)-266(a)-267(mixture)-266(of)-267(things)-266(good)-267(and)-266(bad;)-275(that)-266(the)-266(ceremonial)]TJ 0 -13.549 Td [(law)-402(was)-401(bad,)-440(the)-401(moral)-402(law)-401(was)-402(good.)-704(Some,)-440(more)-401(happily,)]TJ 0 -13.549 Td [(asserted)-305(that)-305(the)-305(whole)-305(of)-305(the)-305(Law)-305(was)-305(good,)-319(but)-305(that)-305(part)-304(of)-305(it)]TJ 0 -13.549 Td [(was)-316(temporary,)-333(provisional,)-332(intended)-316(only)-316(to)-316(be)-316(temporary)-316(and)]TJ 0 -13.55 Td [(provisional,)-286(a)-279(figure)-278(of)-279(that)-279(which)-279(was)-279(to)-278(be;)-293(and)-279(the)-279(rest)-279(of)-278(the)]TJ 0 -13.549 Td [(Law)-250(was)-250(permanent,)-250(of)-250(perpetual)-250(obligation.)]TJ 11.956 -14.817 Td [(The)-311(ordinances)-310(of)-311(the)-311(Mosaic)-311(sanctuary)-310(were)-311(typical.)-432(When)]TJ -11.956 -13.549 Td [(the)-305(fulfilment)-305(of)-305(the)-305(types)-305(came,)-319(the)-305(shadows)-305(were)-304(done)-305(away.)]TJ 0 -13.549 Td [(This)-211(was)-211(the)-212(teaching)-211(of)-211(the)-211(author)-211(of)-212(the)-211(Epistle)-211(to)-211(the)-211(Hebrews,)]TJ 0 -13.549 Td [(called)-188(forth)-188(by)-189(the)-188(disorders)-188(which)-188(had)-188(followed)-188(indiscriminating)]TJ 0 -13.549 Td [(denunciation)-250(of)-250(the)-250(Law)-250(by)-250(the)-250(Pauline)-250(party.)]TJ 11.956 -14.817 Td [(But)-318(a)-318(large)-318(body)-318(of)-319(men)-318(could)-318(not,)-335(or)-318(would)-318(not,)-335(admit)-318(this)]TJ +0 g 0 G +ET +q +1 0 0 1 93.543 121.219 cm +[]0 d 0 J 0.398 w 0 0 m 112.25 0 l S +Q +BT +/F16 8.9664 Tf 93.543 108.466 Td [(both)-326(men)-327(and)-326(women,)-345(at)-326(their)-327(congregations)-326(for)-326(a)-327(mystery)-326(show)-326(themselves)]TJ 0 -10.959 Td [(naked,)-328(affirming)-313(that)-312(they)-313(be)-312(in)-313(the)-312(state)-313(of)-312(innocence.)-438(Also,)-328(some)-313(hold)-312(that)]TJ 0 -10.958 Td [(no)-367(man)-368(ought)-367(to)-368(be)-367(punished)-367(or)-368(suffer)-367(execution)-368(for)-367(any)-367(crime)-368(or)-367(trespass,)]TJ 0 -10.959 Td [(be)-308(it)-308(ever)-307(so)-308(horrible)]TJ/F20 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You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="fr"></language> + <language id="he"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2014-05-08">May 8, 2014</date> + <respStmt> + <name> + Produced by David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: xx-large; text-align: center">The Lost and Hostile Gospels</p> + <p rend="font-size: large; text-align: center">An Essay</p> + <p rend="font-size: large; text-align: center">On the Toledoth Jeschu, and the Petrine and Pauline Gospels of the First Three Centuries of Which Fragments Remain.</p> + <p rend="font-size: large; text-align: center">By</p> + <p rend="font-size: x-large; text-align: center">Rev. S. Baring-Gould, M.A.</p> + <p rend="; text-align: center">Author of <q>The Origin and Development of Religious Belief,</q> <q>Legendary Lives of the Old Testament Characters.</q> Etc.</p> + <p rend="text-align: center">Williams and Norgate</p> + <p rend="text-align: center">London, Edinburgh</p> + <p rend="text-align: center">1874</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + +<div> +<p rend='text-align: center'> +<figure url='images/cover.jpg' rend='width: 40%'> +<figDesc>Cover Art</figDesc> +</figure> +</p> +<p> +[Transcriber's Note: The above cover image was produced by the submitter at +Distributed Proofreaders, and is being placed into the public domain.] +</p> +</div> + +<pb n='v'/><anchor id='Pgv'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Preface.</head> + +<p> +It is advisable, if not necessary, for me, by way of preface, +to explain certain topics treated of in this book, which do +not come under its title, and which, at first thought, may be +taken to have but a remote connection with the ostensible +subject of this treatise. These are: +</p> + +<p> +1. The outbreak of Antinomianism which disfigured and +distressed primitive Christianity. +</p> + +<p> +2. The opposition of the Nazarene Church to St. Paul. +</p> + +<p> +3. The structure and composition of the Synoptical Gospels. +</p> + +<p> +The consideration of these curious and important topics +has forced its way into these pages; for the first two throw +great light on the history of those Gospels which have disappeared, +and which it is not possible to reconstruct without +a knowledge of the religious parties to which they belonged. +And these parties were determined by the fundamental question +of Law or No-law, as represented by the Petrine and +ultra-Pauline Christians. And the third of these topics +necessarily bound up with the consideration of the structure +and origin of the Lost Gospels, as the reader will see if he +<pb n='vi'/><anchor id='Pgvi'/> +cares to follow me in the critical examination of their extant +fragments. +</p> + +<p> +Upon each of these points a few preliminary words will +not, I hope, come amiss, and may prevent misunderstanding. +</p> + +<p> +1. The history of the Church, as the history of nations, is +not to be read with prejudiced eyes, with penknife in hand +to erase facts which fight against foregone conclusions. +</p> + +<p> +English Churchmen have long gazed with love on the +Primitive Church as the ideal of Christian perfection, the +Eden wherein the first fathers of their faith walked blameless +before God, and passionless towards each other. To doubt, +to dissipate in any way this pleasant dream, may shock and +pain certain gentle spirits. Alas! the fruit of the tree of +γνῶσις, if it opens the eyes, saddens also and shames the +heart. +</p> + +<p> +History, whether sacred or profane, hides her teaching +from those who study her through coloured glasses. She +only reveals truth to those who look through the cold clear +medium of passionless inquiry, who seek the Truth without +determining first the masquerade in which alone they will +receive it. +</p> + +<p> +It exhibits a strange, a sad want of faith in Truth thus +to constrain history to turn out facts according to order, to +squeeze it through the sieve of prejudice. And what indeed +is Truth in history but the voice of God instructing the +world through the vices, follies, errors of the past? +</p> + +<p> +A calm, patient spirit of inquiry is an attitude of the +modern mind alone. To this mind History has made strange +disclosures which she kept locked up through former ages. +<pb n='vii'/><anchor id='Pgvii'/> +The world of Nature lay before the men of the past, but +they could not, would not read it, save from left to right, or +right to left, as their prejudices ran. The wise and learned +had to cast aside their formulae, and sit meekly at the feet of +Nature, as little children, before they learned her laws. Nor +will History submit to hectoring. Only now is she unfolding +the hidden truth in her ancient scrolls. +</p> + +<p> +It is too late to go back to conclusions of an uncritical age, +though it was that of our fathers; the time for denying the +facts revealed by careful criticism is passed away as truly as +is the time for explaining the shadows in the moon by the +story of the Sabbath-breaker and his faggot of sticks. +</p> + +<p> +And criticism has put a lens to our eyes, and disclosed to +us on the shining, remote face of primitive Christianity rents +and craters undreamt of in our old simplicity. +</p> + +<p> +That there was, in the breast of the new-born Church, an +element of antinomianism, not latent, but in virulent activity, +is a fact as capable of demonstration as any conclusion in a +science which is not exact. +</p> + +<p> +In the apostolic canonical writings we see the beginning of +the trouble; the texture of the Gospels is tinged by it; the +Epistles of Paul on one side, of Jude and Peter on the other, +show it in energetic operation; ecclesiastical history reveals it +in full flagrance a century later. +</p> + +<p> +Whence came the spark? what material ignited? These +are questions that must be answered. We cannot point to +the blaze in the sub-apostolic age, and protest that it was an +instantaneous combustion, with no smouldering train leading +up to it,—to the rank crop of weeds, and argue that they +<pb n='viii'/><anchor id='Pgviii'/> +sprang from no seed. We shall have to look up the stream +to the fountains whence the flood was poured. +</p> + +<p> +The existence of antinomianism in the Churches of Greece +and Asia Minor, synchronizing with their foundation, transpires +from the Epistles of St. Paul. It was an open sore in +the life-time of the Twelve; it was a sorrow weighing daily on +the great soul of the Apostle of the Gentiles. It called forth +the indignant thunder of Jude and Peter, and the awful +denunciations in the charges to the Seven Churches. +</p> + +<p> +The apocryphal literature of the sub-apostolic period carries +on the sad story. Under St. John's presiding care, the gross +scandals which defiled Gentile Christianity were purged out, +and antinomian Christianity deserted Asia Minor for +Alexandria. There it made head again, as revealed to us by the +controversialists of the third century. And there it disappeared +for a while. +</p> + +<p> +Yet the disease was never eradicated. Its poison still +lurked in the veins of the Church, and again and again +throughout the Middle Ages heretics emerged fitfully, true +successors of Nicolas, Cerdo, Marcion and Valentine, shaking +off the trammels of the moral law, and seeking justification +through mystic exaltation or spiritual emotion. The Papacy +trod down these ugly heretics with ruthless heel. But at the +Reformation, when the restraint was removed, the disease +broke forth in a multitude of obscene sects spotting the fair +face of Protestantism. +</p> + +<p> +Nor has the virus exhausted itself. Its baleful workings, +if indistinct, are still present and threatening. +</p> + +<p> +But how comes it that Christianity has thus its dark +<pb n='ix'/><anchor id='Pgix'/> +shadow constantly haunting it? The cause is to be sought +in the constitution of man. Man, moving in his little orbit, +has ever a face turned away from the earth and all that is +material, looking out into infinity,—a dark, unknown side, +about whose complexion we may speculate, but which we +can never map. It is a face which must ever remain mysterious, +and ever radiate into mystery. As the eye and ear are +bundles of nerves through which the inner man goes out into, +and receives impressions from, the material world, so is the +soul a marvellous tissue of fibres through which man is placed +<foreign rend='italic'>en rapport</foreign> with the spiritual world, God and infinity. It is +the existence of this face, these fibres—take which simile you +like—which has constituted mystics in every age all over the +world: Schamans in frozen Siberia, Fakirs in burning India, +absorbed Buddhists, ecstatic Saints, Essenes, Witches, Anchorites, +Swedenborgians, modern Spiritualists. +</p> + +<p> +Man, double-faced by nature, is placed by Revelation +under a sharp, precise external rule, controlling his actions +and his thoughts. +</p> + +<p> +To this rule spirit and body are summoned to do homage. +But the spirit has an inherent tendency towards the unlimited, +by virtue of its nature, which places it on the confines +of the infinite. Consequently it is never easy under a +rule which is imposed on it conjointly with the body; it +strains after emancipation, strives to assert its independence +of what is external, and to establish its claim to obey only +the movements in the spiritual world. It throbs sympathetically +with the auroral flashes in that realm of mystery, like +the flake of gold-leaf in the magnetometer. +</p> + +<pb n='x'/><anchor id='Pgx'/> + +<p> +To be bound to the body, subjected to its laws, is degrading; +to be unbounded, unconditioned, is its aspiration and +supreme felicity. +</p> + +<p> +Thus the incessant effort of the spirit is to establish its +law in the inner world of feeling, and remove it from the +material world without. +</p> + +<p> +Moreover, inasmuch as the spirit melts into the infinite, +cut off from it by no sharply-defined line, it is disposed to +regard itself as a part of God, a creek of the great Ocean of +Divinity, and to suppose that all its emotions are the pulsations +of the tide in the all-embracing Spirit. It loses the +consciousness of its individuality; it deifies itself. +</p> + +<p> +A Suffee fable representing God and the human soul illustrates +this well. <q>One knocked at the Beloved's door, and +a voice from within cried, <q>Who is there?</q> Then the soul +answered, <q>It is I.</q> And the voice of God said, <q>This house +will not hold me and thee.</q> So the door remained shut. +Then the soul went away into a wilderness, and after long +fasting and prayer it returned, and knocked once again at the +door. And again the voice demanded <q>Who is there?</q> +Then he said, <q>It is <hi rend='smallcaps'>Thou</hi>,</q> and at once the door opened to +him.</q> +</p> + +<p> +Thus the mystic always regards his unregulated wishes as +divine revelations, his random impulses as heavenly inspirations. +He has no law but his own will; and therefore, in +mysticism, there, is no curb against the grossest licence. +</p> + +<p> +The existence of that evil which, knowing the constitution +of man, we should expect to find prevalent in mysticism, the +experience of all ages has shown following, dogging its steps +<pb n='xi'/><anchor id='Pgxi'/> +inevitably. So slight is the film that separates religious from +sensual passion, that uncontrolled spiritual fervour roars +readily into a blaze of licentiousness. +</p> + +<p> +It is this which makes revivalism of every description so +dangerous. It is a two-edged weapon that cuts the hand +which holds it. +</p> + +<p> +Yet the spiritual, religious element in man is that which is +most beautiful and pure, when passionless. It is like those +placid tarns, crystal clear and icy cold, in Auvergne and the +Eifel, which lie in the sleeping vents of old volcanoes. We +love to linger by them, yet never with security, for we know +that a throb, a shock, may at any moment convert them into +boiling geysirs or raging craters. +</p> + +<p> +So well is this fact known in the Roman Church, that a +mystic is inexorably shut up in a convent, or cast out as a +heretic. +</p> + +<p> +The more spiritual a religion is, the more apt it is to lurch +and let in a rush of immorality; for its tendency is to substitute +an internal for the external law, and the internal impulse +is too often a hidden jog from the carnal appetite. In a +highly spiritual religion, a written revelation is supplemented +or superseded by one which is within. +</p> + +<p> +This was eminently the case with the Anabaptists of the sixteenth +century. When plied with texts by the Lutheran divines, +they coldly answered that they walked not after the letter, but +after the spirit; that to those who are in Christ Jesus, there +is an inner illumination directing their conduct, before which +that which is without grew pale and waned. The horrible +<pb n='xii'/><anchor id='Pgxii'/> +licence into which this internal light plunged them is matter +of history. +</p> + +<p> +One lesson history enforces inexorably—that there lies a +danger to morals in placing reliance on the spirit as an independent +guide. +</p> + +<p> +The spirit has its proper function and its true security; +its function, the perception of the infinite, the divine; its +security, the observance of the marriage-tie which binds it to +the body. +</p> + +<p> +God has joined body and spirit in sacred wedlock, and +subjected both to a revealed external law; in the maintenance +of this union, and submission to this law, man's safety lies. +The spirit supreme, the body a bond-maid, is no marriage; it +is a concubinage, bringing with it a train of attendant evils. +</p> + +<p> +Man stands, so to speak, at the bisection of two circles, +the material and the spiritual, in each of which he has a +part, and to the centres of each of which he feels a gravitation. +Absorption in either realm is fatal to the well-being +of the entire man. +</p> + +<p> +And this leads us to the consideration of the marvellous +aptitude to human nature of the Incarnation, welding together +into indissoluble union spirit and matter, the infinite and the +finite. The religion which flows from that source cannot dissociate +soul from body. Its law is the marriage of that which +is spiritual to that which is material; the soul cannot shake +off the responsibilities of the body; everything spiritual is +clothed, and every material object is a sacrament conveying a +ray of divinity. +</p> + +<pb n='xiii'/><anchor id='Pgxiii'/> + +<p> +There can be no evasion, no abrasion and rupture of the +tie by either party, without lesion of the chain which binds +to the Incarnation; and it is a fact worthy of note, that +mysticism has always a tendency to obscure this fundamental +dogma, and that the immoral sects of ancient times and of +the present day hang loosely by, or openly deny, this great +verity. +</p> + +<p> +St. Paul had a natural bias towards mysticism. His trances +and revelations betoken a nature branching out into the +spiritual realm; and throughout his letters we see the inevitable +consequence—a struggle to displace the centre of +obedience, to transfer it from without and enthrone it within, +to make the internal revelation the governing principle of +action, in the room of submission to an external law. +</p> + +<p> +But, like St. Theresa, who never relinquished her common +sense whilst yielding up her spirit to the most incoherent +raptures; like Mohammad, who, however he might soar in +ecstasy above the moon, never lost sight of the principles +which would ensure a very material success; like Ignatius +Loyola, who, in the midst of fantastic visions, elaborated a +system of government full of the maturest judgment,—so St. +Paul never surrendered himself unconditionally to the promptings +of his spirit. Like the angel of the Apocalypse, if he +stood with one foot in the vague sea, he kept the other on +the solid land. +</p> + +<p> +That thorn in the flesh, whose presence he deplored, kept +him from forgetting the body and its obligations; the moral +disorders breaking out wherever he preached his gospel, +warned him in time not to relax too far the restraint imposed +<pb n='xiv'/><anchor id='Pgxiv'/> +by the law without. As the revolt of the Anabaptists +checked Luther, so did the excesses of the Gentile Christians +arrest Paul. Both saw and obeyed the warning finger of +Providence signalling a retreat. +</p> + +<p> +Divinely inspired St. Paul was. But inspiration never +obscures and obliterates human characteristics. It directs +and utilizes them for its own purpose, leaving free margin +beyond that purpose for the exercise of individual proclivities +uncontrolled. +</p> + +<p> +Paul's natural tendency is unmistakable; and we may see +evidence of divine guidance in the fact of his having refused +to give the rein to his natural propensities, and of being prepared +to turn all his energies to the repairing of those dykes +against the ocean which in a moment of impatience he had +set his hand to tear down. +</p> + +<p> +As Socrates was by nature prone to become the most +vicious of men, so was Paul naturally disposed to become the +most dangerous of heresiarchs. But the moral sense of Socrates +mastered his passions and converted him into a philosopher; +and the guiding spirit of God made of Paul the +mystic an apostle of righteousness. +</p> + +<p> +Christianity, as the religion of the Incarnation, has its +external form and its internal spirit, and it is impossible to +dissociate one from the other without peril. Mere formalism +and naked spirituality are alike and equally pernicious. Formalism, +the resolution of religion into ceremonial acts only, +void of spirit, is like the octopus, lacing its thousand filaments +about the soul and drawing it into the abyss; and mysticism, +pure spirituality, like the magnet mountain in Sinbad's +<pb n='xv'/><anchor id='Pgxv'/> +voyage, draws the nails out of the vessel—the rivets of moral +law—and the Christian character goes to pieces. +</p> + +<p> +The history of the Church is the history of her leaning +first towards one side, then towards the other, of advance +amid perpetual recoils from either peril. +</p> + +<p> +2. The alarm caused in Jerusalem amidst the elder apostles +and the Nazarene Church at the immorality which disfigured +Pauline Christianity, was not the only cause of the mistrust +wherewith they viewed him and his teaching. Other causes +existed which I have not touched on in my text, lest I +should distract attention from the main points of my argument, +but they are deserving of notice here. +</p> + +<p> +And the first of these was the intense prejudice which +existed among the Jews of Palestine against Greek modes of +thought, manners, culture, even against the Greek language. +</p> + +<p> +The second was the jealousy with which the Palestinian +Jews regarded the Alexandrine Jews, their mode of interpreting +Scripture, and their system of theology. +</p> + +<p> +St. Paul, an accomplished Greek scholar, brought up at +Tarsus amidst Hellenistic Jews, adopted the theology and +exegesis in vogue at Alexandria, and on both these accounts +excited the suspicion and dislike of the national party at +Jerusalem. The Nazarenes were imbued with the prejudices +they had acquired in their childhood, in the midst of which +they had grown up, and they could not but regard Paul with +alarm when he turned without disguise to the Greeks, and +introduced into the Church the theological system and scriptural +interpretations of a Jewish community they had always +regarded as of questionable orthodoxy. +</p> + +<pb n='xvi'/><anchor id='Pgxvi'/> + +<p> +First let us consider the causes which contributed to the +creation of the prejudice against the Hellenizers. Judaea had +served as the battle-field of the Greek kings of Egypt and +Syria. Whether Judaea fell under the dominion of Syria or +Egypt it mattered not; Ptolemies and Seleucides alike were +intolerable oppressors. But it was especially the latter who +excited to its last exasperation the fanaticism of the Jews, +and called forth in their breasts an ineffaceable antipathy +towards everything that was Greek. +</p> + +<p> +The temple was pillaged by them, the sanctuary was +violated, the high-priesthood degraded. Antiochus Epiphanes +entertained the audacious design of completely overthrowing +the religion of the Jews, of forcibly Hellenizing +them. For this purpose he forbade the celebration of the +Sabbaths and feasts, drenched the sanctuary with blood to +pollute it, the sacrifices were not permitted, circumcision was +made illegal. The sufferings of the Jews, driven into deserts +and remote hiding-places in the mountains, are described in +the first book of the Maccabees. +</p> + +<p> +Yet there was a party disposed to acquiesce in this attempt +at changing the whole current of their nation's life, ready to +undo the work of Ezra, break with their past, and fling themselves +into the tide of Greek civilization and philosophic +thought. These men set up a gymnasium in Jerusalem, +Graecised their names, openly scoffed at the Law, ignored the +Sabbath, and neglected circumcision.<note place='foot'>Joseph. Antiq. xii. 5; 1 Maccab. i. 11-15, 43, 52; 2 Maccab. iv. +9-16.</note> At the head of this +party stood the high-priests Jason and Menelaus. The author +<pb n='xvii'/><anchor id='Pgxvii'/> +of the first book of the Maccabees styles these conformists to +the state policy, <q>evil men, seducing many to despise the +Law.</q> Josephus designates them as <q>wicked</q> and <q>impious.</q><note place='foot'>πονήροι, ἀσεβεῖς.—Antiq. xiii. 4, xii. 10.</note> +</p> + +<p> +The memory of the miseries endured in the persecution of +Antiochus did not fade out of the Jewish mind, neither did +the party disappear which was disposed to symbolize with +Greek culture, and was opposed to Jewish prejudice. Nor +did the abhorrence in which it was held lose its intensity. +</p> + +<p> +From the date of the Antiochian persecution, the names of +<q>Greek</q> or <q>friend of the Greeks</q> were used as synonymous +with <q>traitor</q> and <q>apostate.</q> +</p> + +<p> +Seventy years before Christ, whilst Hyrcanus was besieging +Aristobulus in Jerusalem, the besiegers furnished the besieged +daily with lambs for the sacrifice. An old Jew, belonging to +the anti-national party, warned Hyrcanus that as long as the +city was supplied with animals for the altar, so long it would +hold out. On the morrow, in place of a lamb, a pig was +flung over the walls. The earth shuddered at the impiety, +and the heads of the synagogue solemnly cursed from thenceforth +whosoever of their nation should for the future teach +the Greek tongue to his sons.<note place='foot'>Baba-Kama, fol. 82; Menachoth, fol. 64; Sota, fol. 49; San-Baba, +fol. 90.</note> Whether this incident be +true or not, it proves that a century after Antiochus Epiphanes +the Jews entertained a hatred of that Greek culture +which they regarded as a source of incredulity and impiety. +</p> + +<p> +The son of Duma asked his uncle Israel if, after having +<pb n='xviii'/><anchor id='Pgxviii'/> +learned the whole Law, he might not study the philosophy +of the Greeks. <q><q>The Book of the Law shall not depart out +of thy mouth; but thou shalt meditate therein day and night.</q> +These are the words of God</q> (Josh. i. 8), said the old man; +<q>find me an hour which is neither day nor night, and in +that study your Greek philosophy.</q><note place='foot'>Menachoth, fol. 99.</note> +</p> + +<p> +Gamaliel, the teacher of St. Paul, was well versed in Greek +literature; that this caused uneasiness in his day is probable; +and indeed the Gemara labours to explain the fact of his +knowledge of Greek, and apologizes for it.<note place='foot'>Baba-Kama, fol. 63.</note> Consequently +Saul, the disciple of Gamaliel, also a Greek scholar, would be +likely to incur the same suspicion, as one leaning away from +strict Judaism towards Gentile culture. +</p> + +<p> +The Jews of Palestine viewed the Alexandrine Jews with +dislike, and mistrusted the translation into Greek of their +sacred books. They said it was a day of sin and blasphemy +when the version of the Septuagint was made, equal only in +wickedness to that on which their fathers had made the +golden calf.<note place='foot'>Mass. Sopherim, c. i. in Othonis Lexicon Rabbin. p. 329.</note> +</p> + +<p> +The loudly-proclaimed intention of Paul to turn to the +Gentiles, his attitude of hostility towards the Law, the abrogation +of the Sabbath and substitution for it of the Lord's-day, +his denunciation of circumcision, his abandonment of +his Jewish name for a Gentile one, led to his being identified +by the Jews of Palestine with the abhorred Hellenistic party; +and the Nazarene Christians shared to the full in the national +prejudices. +</p> + +<pb n='xix'/><anchor id='Pgxix'/> + +<p> +The Jews, at the time of the first spread of Christianity, +were dispersed over the whole world; and in Greece and Asia +Minor occupied a quarter, and exercised influence, in every +town. The Seleucides had given the right of citizenship to +these Asiatic Jews, and had extended to them some sort of +protection. The close association of these Jews with Greeks +necessarily led to the adoption of some of their ideas. Since +Ezra, the dominant principle of the Palestinian and Babylonish +rabbis had been to create a <q>hedge of the Law,</q> to constitute +of the legal prescriptions a net lacing those over whom +it was cast with minute yet tough fibres, stifling spontaneity. +Whilst rabbinism was narrowing the Jewish horizon, Greek +philosophy was widening man's range of vision. The tendencies +of Jewish theology and Greek philosophy were radically +opposed. The Alexandrine Jews never submitted to be +involved in the meshes of rabbinism. They produced a +school of thinkers, of whom Aristobulus was the first known +exponent, and Philo the last expression, which sought to +combine Mosaism with Platonism, to explain the Pentateuch +as the foundation of a philosophic system closely related to +the highest and best theories of the Greeks. +</p> + +<p> +In the Holy Land, routine, the uniform repetition of prescribed +forms, the absence of all alien currents of thought, +tended insensibly to transform religion into formalism, and +to identify it with the ceremonies which are its exterior manifestation. +</p> + +<p> +In Egypt, on the other hand, the Alexandrine Jews, ambitious +to give to the Greeks an exalted idea of their religion, +strove to bring into prominence its great doctrines of the +<pb n='xx'/><anchor id='Pgxx'/> +Unity of the Godhead, of Creation, and Providence. All secondary +points were allegorized or slurred over. As Palestinian +rabbinism became essentially ceremonial, Alexandrine +Judaism became essentially spiritual. The streams of life +and thought in these members of the same race were diametrically +opposed. +</p> + +<p> +The Jews settled in Asia Minor, subjected to the same +influences, actuated by the same motives, as the Egyptian +Jews, looked to Alexandria rather than to Jerusalem or +Babylon for guidance, and were consequently involved in the +same jealous dislike which fell on the Jews of Egypt.<note place='foot'>Philo is not mentioned by name once in the Talmud, nor has a single +sentiment or interpretation of an Alexandrine Jew been admitted into +the Jerusalem or Babylonish Talmud.</note> +</p> + +<p> +There can be no doubt that St. Paul was acquainted with, +and influenced by, the views of the Alexandrine school. That +he had read some of Philo's works is more than probable. +How much he drew from the writings of Aristobulus the +Peripatetic cannot be told, as none of the books of that learned +but eclectic Jew have been preserved.<note place='foot'>Aristobulus wrote a book to prove that the Greek sages drew their +philosophy from Moses, and addressed his book to Ptolemy Philometor.</note> +</p> + +<p> +In more than one point Paul departs from the traditional +methods of the Palestinian rabbis, to adopt those of the +Alexandrines. The Jews of Palestine did not admit the +allegorical interpretation of Scripture. Paul, on two occasions, +follows the Hellenistic mode of allegorizing the sacred +text. On one of these occasions he uses an allegory of Philo, +while slightly varying its application.<note place='foot'>Gal. iv. 24, 25.</note> +</p> + +<pb n='xxi'/><anchor id='Pgxxi'/> + +<p> +The Palestinian Jews knew of no seven orders of angels; +the classification of the celestial hierarchy was adopted by +Paul<note place='foot'>Col. i. 16.</note> from Philo and his school. The identification of idols +with demons<note place='foot'>1 Cor. x. 21.</note> was also distinctively Alexandrine. +</p> + +<p> +But what is far more remarkable is to find in Philo, born +between thirty and forty years before Christ, the key to most +of Paul's theology,—the doctrines of the all-sufficiency of +faith, of the worthlessness of good works, of the imputation +of righteousness, of grace, mediation, atonement. +</p> + +<p> +But in Philo, these doctrines drift purposeless. Paul took +them and applied them to Christ, and at once they fell into +their ranks and places. What was in suspension in Philo, +crystallized in Paul. What the Baptist was to the Judaean +Jews, that Philo was to the Hellenistic Jews; his thoughts, +his theories, were— +</p> + +<quote rend='display'> +<lg> +<l rend='margin-left: 10'><q rend='pre'>In the flecker'd dawning</q></l> +<l><q rend='post'>The glitterance of Christ.</q><note place='foot'>Dante, Parad. xiv.</note></l> +</lg> +</quote> + +<p> +The Fathers, perplexed at finding Pauline words, expressions, +ideas, in the writings of Philo, and unwilling to admit that +Paul had derived them from Philo, invented a myth that the +Alexandrine Jew came to Rome and was there converted to +the Christian faith. Chronology and a critical examination +of the writings of the Jewish Plato have burst that bubble.<note place='foot'>See the question carefully discussed in M. F. Delaunay's Moines et +Sibylles; Paris, 1874, pp. 28 sq.</note> +</p> + +<p> +The fact that Paul was deeply saturated with the philosophy +of the Alexandrine Jews has given rise also to two +<pb n='xxii'/><anchor id='Pgxxii'/> +obstinate Christian legends,—that Dionysius the Areopagite, +author of the Celestial Hierarchy, the Divine Names, &c., +was the disciple of St. Paul, and that Seneca the philosopher +was also his convert and pupil. Dionysius took Philo's +system of the universe and emanations from the Godhead +and Christianized them. The influence of Philo on the +system of Dionysius <foreign lang='fr' rend='italic'>saute aux yeux</foreign>, as the French would +say. And Dionysius protests, again and again, in his writings +that he learned his doctrine from St. Paul. +</p> + +<p> +From a very early age, the Fathers insisted on Seneca +having been a convert of St. Paul; they pointed out the +striking analogies in their writings, the similarity in their +thoughts. How was this explicable unless one had been the +pupil of the other? But Seneca, we know, lived some time +in Alexandria with his uncle, Severus, prefect of Egypt; and +at that time the young Roman, there can be little question, +became acquainted with the writings of Philo.<note place='foot'>See, on this curious topic, C. Aubertin: Sénèque et St. Paul; Paris, +1872.</note> +</p> + +<p> +Thus St. Paul, by adopting the mode of Biblical interpretation +of a rival school to that dominant in Judaea, by absorbing +its philosophy, applying it to the person of Christ and +the moral governance of the Church, by associating with +Asiatic Jews, known to be infected with Greek philosophic +heresies, and by his open invocation to the Gentiles to come +into and share in all the plenitude of the privileges of the +gospel, incurred the suspicion, distrust, dislike of the believers +in Jerusalem, who had grown up in the midst of national prejudices +which Paul shocked. +</p> + +<pb n='xxiii'/><anchor id='Pgxxiii'/> + +<p> +3. It has been argued with much plausibility, that because +certain of the primitive Fathers were unacquainted with the +four Gospels now accounted Canonical, that therefore those +Gospels are compositions subsequent to their date, and that +therefore also their authority as testimonies to the acts and +sayings of Jesus is sensibly weakened, if not wholly overthrown. +It is true that there were certain Fathers of the first +two centuries who were unacquainted with our Gospels, but +the above conclusions drawn from this fact are unsound. +</p> + +<p> +This treatise will, I hope, establish the fact that at the +close of the first century almost every Church had its own +Gospel, with which alone it was acquainted. But it does not +follow that these Gospels were not as trustworthy, as genuine +records, as the four which we now alone recognize. +</p> + +<p> +It is possible, from what has been preserved of some of +these lost Gospels, to form an estimate of their scope and +character. We find that they bore a very close resemblance +to the extant Synoptical Gospels, though they were by no +means identical with them. +</p> + +<p> +We find that they contained most of what exists in our +three first Evangels, in exactly the same words; but that +some were fuller, others less complete, than the accepted +Synoptics. +</p> + +<p> +If we discover whole paragraphs absolutely identical in the +Gospels of Matthew, Mark, Luke, of the Hebrews, of the +Clementines, of the Lord, it goes far to prove that all the +Evangelists drew upon a common fund. And if we see that, +though using the same material, they arranged it differently, +<pb n='xxiv'/><anchor id='Pgxxiv'/> +we are forced to the conclusion that this material they incorporated +in their biographies existed in <foreign rend='italic'>anecdota</foreign>, not in a +consecutive narrative. +</p> + +<p> +Some, at least, of the Gospels were in existence at the +close of the first century; but the documents of which they +were composed were then old and accepted. +</p> + +<p> +And though it is indisputable that in the second century +the Four had not acquired that supremacy which brought +about the disappearance of the other Gospels, and were therefore +not quoted by the Fathers in preference to them, it is +also certain that all the material out of which both the extant +and the lost Synoptics were composed was then in existence, +and was received in the Church as true and canonical. +</p> + +<p> +Admitting fully the force of modern Biblical criticism, I +cannot admit all its most sweeping conclusions, for they are +often, I think, more sweeping than just. +</p> + +<p> +The material out of which all the Synoptical Gospels, +extant or, lost, were composed, was in existence and in circulation +in the Churches in the first century. That material +is—the sayings of Christ on various occasions, and the incidents +in his life. These sayings and doings of the Lord, I +see no reason to doubt, were written down from the mouths +of apostles and eye-witnesses, in order that the teaching and +example of Christ might be read to believers in every Church +during the celebration of the Eucharist. +</p> + +<p> +The early Church followed with remarkable fidelity the +customs of the Essenes, so faithfully that, as I have shown, +Josephus mistook the Nazarenes for members of the Essene +<pb n='xxv'/><anchor id='Pgxxv'/> +sect; and in the third century Eusebius was convinced that +the Therapeutae, their Egyptian counterparts, were actually +primitive Christians.<note place='foot'>Euseb. Hist. Eccl. ii. 17. The Bishop of Caesarea is quoting from +Philo's account of the Therapeutae, and argues that these Alexandrine Jews +must have been Christians, because their manner of life, religious customs +and doctrines, were identical with those of Christians. <q>Their meetings, +the distinction of the sexes at these meetings, the religious exercises performed +at them, <emph>are still in vogue among us at the present day</emph>, and, +especially at the commemoration of the Saviour's passion, we, like them, +pass the time in fasting and vigil, and in the study of the divine word. +All these the above-named author (Philo) has accurately described in his +writings, and <emph>are the same customs that are observed by us alone</emph>, at the +present day, particularly the vigils of the great Feast, and the exercises +in them, and the hymns that are commonly recited among us. He states +that, whilst one sings gracefully with a certain measure, the others, listening +in silence, join in at the final clauses of the hymns; also that, on the +above-named days, they lie on straw spread on the ground, and, to use his +own words, abstain altogether from wine and from flesh. Water is their +only drink, and the relish of their bread salt and hyssop. Besides this, he +describes the grades of dignity among those who administer the ecclesiastical +functions committed to them, those of deacons, and the presidencies +of the episcopate as the highest. Therefore,</q> Eusebius concludes, <q>it is +obvious to all that Philo, when he wrote these statements, <emph>had in view the +first heralds of the gospel, and the original practices handed down from +the apostles</emph>.</q></note> +</p> + +<p> +The Essenes assembled on the Sabbath for a solemn feast, +in white robes, and, with faces turned to the East, sang +antiphonal hymns, broke bread and drank together of the +cup of love. During this solemn celebration the president +read portions from the sacred Scriptures, and the exhortations +of the elders. At the Christian Eucharist the ceremonial +<pb n='xxvi'/><anchor id='Pgxxvi'/> +was identical;<note place='foot'>It is deserving of remark that the turning to the East for prayer, +common to the Essenes and primitive Christians, was forbidden by the +Mosaic Law and denounced by prophets. When the Essenes diverged from +the Law, the Christians followed their lead.</note> Pliny's description of a Christian +assembly might be a paragraph from Josephus or Philo +describing an Essene or Therapeutic celebration. In place of +the record of the wanderings of the Israelites and the wars of +their kings being read at their conventions, the president read +the journeys of the Lord, his discourses and miracles. +</p> + +<p> +No sooner was a Church founded by an apostle than there +rose a demand for this sort of instruction, and it was supplied +by the jottings-down of reminiscences of the Lord and +his teaching, orally given by those who had companied with +him. +</p> + +<p> +Thus there sprang into existence an abundant crop of +memorials of the Lord, surrounded by every possible guarantee +of their truth. And these fragmentary records passed from +one Church to another. The pious zeal of an Antiochian +community furnished with the memorials of Peter would +borrow of Jerusalem the memorials of James and Matthew. +One of the traditions of John found its way into the Hebrew +Gospel—that of the visit of Nicodemus; but it never came +into the possession of the compiler of the first Gospel or of +St. Luke. +</p> + +<p> +After a while, each Church set to work to string the <foreign rend='italic'>anecdota</foreign> +it possessed into a consecutive story, and thus the +Synoptical Gospels came into being. +</p> + +<pb n='xxvii'/><anchor id='Pgxxvii'/> + +<p> +Of these, some were more complete than others, some were +composed of more unique material than the others. +</p> + +<p> +The second Gospel, if we may trust Papias, and I see no +reason for doubting his testimony, is the composition of +Mark, the disciple of St. Peter, and consists exclusively of +the recollections of St. Peter. This Gospel was not co-ordinated +probably till late, till long after the disjointed memorabilia +were in circulation. It first circulated in Egypt; but +in at least one of the Petrine Churches—that of Rhossus—the +recollections of St. Peter had already been arranged in a +consecutive memoir, and, in A.D. 190, Serapion, Bishop of +Antioch, found the Church of Rhossus holding exclusively to +this book as a Gospel of traditional authority, received from +the prince of the apostles. +</p> + +<p> +The Gospel of St. Matthew, on the other hand, is a diatessaron +composed of four independent collections of memorabilia. +Its groundwork is a book by Matthew the apostle, +a collection of the discourses of the Lord. Whether Matthew +wrote also a collection of the acts of the Lord, or contributed +disconnected anecdotes of the Lord to Churches of +his founding, and these were woven in with his work on the +Lord's discourses, is possible, but is conjectural only. +</p> + +<p> +But what is clear is, that into the first Gospel was incorporated +much, not all, of the material used by Mark for the +construction of his Gospel, <hi rend='italic'>viz.</hi> the recollections of St. Peter. +That the first evangelist did not merely amplify the Mark +Gospel appears from his arranging the order of his anecdotes +differently; that he did use the same <q>anecdota</q> is +<pb n='xxviii'/><anchor id='Pgxxviii'/> +evidenced by the fact of his using them often word for +word. +</p> + +<p> +The Gospel of the Hebrews and the Gospel quoted in the +Clementines were composed in precisely the same manner, +and of the same materials, but not of all the same. +</p> + +<p> +That the Gospel of St. Matthew, as it stands, was the +composition of that apostle, cannot be seriously maintained; +yet its authority as a record of facts, not as a record of their +chronological sequence, remains undisturbed. +</p> + +<p> +The Gospel of St. Luke went, apparently, through two +editions. After the issue of his original Gospel, which, +there is reason to believe, is that adopted by Marcion, fresh +material came into his hands, and he revised and amplified +his book. +</p> + +<p> +That this second edition was not the product of another +hand, is shown by the fact that characteristic expressions +found in the original text occur also in the additions. +</p> + +<p> +The Pauline character of the Luke Gospel has been frequently +commented on. It is curious to observe how much +more pronounced this was in the first edition. The third +Gospel underwent revision under the influence of the same +wave of feeling which moved Luke to write the Christian +Odyssey, the Acts, nominally of the Apostles, really of St. +Paul. With the imprisonment of Paul the tide turned, and +a reconciliatory movement set strongly in. Into this the +Apostle of Love threw himself, and he succeeded in directing +it. +</p> + +<p> +The Apostolic Church was a well-spring tumultuously +<pb n='xxix'/><anchor id='Pgxxix'/> +gushing forth its superabundance of living waters; there was +a clashing of jets, a conflict of ripples; but directly St. John +gave to it its definite organization, the flood rushed out +between these banks, obedient to a common impulse, the +clashing forces produced a resultant, the conflicting ripples +blended into rhythmic waves, and the brook became a river, +and the river became a sea. +</p> + +<p> +The lost Gospels are no mere literary curiosity, the examination +of them no barren study. They furnish us with most +precious information on the manner in which all the Gospels +were compiled; they enable us in several instances to determine +the correct reading in our canonical Matthew and Luke; +they even supply us with particulars to fill lacunae which +exist, or have been made, in our Synoptics. +</p> + +<p> +The poor stuff that has passed current too long among us as +Biblical criticism is altogether unworthy of English scholars +and theologians. The great shafts that have been driven into +Christian antiquity, the mines that have been opened by the +patient labours of German students, have not received sufficient +attention at our hands. If some of our commentators +timorously venture to their mouths, it is only to shrink +back again scared at the gnomes their imagination pictures as +haunting those recesses, or at the abysses down which they +may be precipitated, that they suppose lie open in those +passages. +</p> + +<p> +This spirit is neither courageous nor honest. God's truth +is helped by no man's ignorance. +</p> + +<p> +It may be that we are dazzled, bewildered by the light and +<pb n='xxx'/><anchor id='Pgxxx'/> +rush of new ideas exploding around us on every side; but, +for all that, a cellar is no safe retreat. The vault will +crumble in and bury us. +</p> + +<p> +The new lights that break in on us are not always the +lanterns of burglars. +</p> + +<p> +<hi rend='smallcaps'><hi rend='smallcaps'>S. Baring-Gould</hi>.</hi> +</p> + +<p> +<hi rend='smallcaps'>East Mersea, Colchester</hi>,<lb/> +<hi rend='italic'>November 2nd, 1874</hi>. +</p> + +</div> + +<pb n='001'/><anchor id='Pg001'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Part I. The Jewish Anti-Gospels.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>I. The Silence Of Josephus.</head> + +<p> +It is somewhat remarkable that no contemporary, or +even early, account of the life of our Lord exists, except +from the pens of Christian writers. +</p> + +<p> +That we have none by Roman or Greek writers is +not, perhaps, to be wondered at; but it is singular that +neither Philo, Josephus, nor Justus of Tiberias, should +have ever alluded to Christ or to primitive Christianity. +</p> + +<p> +The cause of this silence we shall presently investigate. +Its existence we must first prove. +</p> + +<p> +Philo was born at Alexandria about twenty years +before Christ. In the year A.D. 40, he was sent by the +Alexandrine Jews on a mission to Caligula, to entreat +the Emperor not to put in force his order that his statue +should be erected in the Temple of Jerusalem and in all +the synagogues of the Jews. +</p> + +<p> +Philo was a Pharisee. He travelled in Palestine, and +speaks of the Essenes he saw there; but he says not a +<pb n='002'/><anchor id='Pg002'/> +word about Jesus Christ or his followers. It is possible +that he may have heard of the new sect, but he probably +concluded it was but insignificant, and consisted +merely of the disciples, poor and ignorant, of a Galilean +Rabbi, whose doctrines he, perhaps, did not stay to inquire +into, and supposed that they did not differ fundamentally +from the traditional teaching of the rabbis of +his day. +</p> + +<p> +Flavius Josephus was born A.D. 37—consequently +only four years after the death of our Lord—at Jerusalem. +Till the age of twenty-nine, he lived in Jerusalem, +and had, therefore, plenty of opportunity of +learning about Christ and early Christianity. +</p> + +<p> +In A.D. 67, Josephus became governor of Galilee, on +the occasion of the Jewish insurrection against the +Roman domination. After the fall of Jerusalem he +passed into the service of Titus, went to Rome, where +he rose to honour in the household of Vespasian and of +Titus, A.D. 81. The year of his death is not known. +He was alive in A.D. 93, for his biography is carried +down to that date. +</p> + +<p> +Josephus wrote at Rome his <q>History of the Jewish +War,</q> in seven books, in his own Aramaic language. +This he finished in the year A.D. 75, and then translated +it into Greek. On the completion of this work he +wrote his <q>Jewish Antiquities,</q> a history of the Jews +in twenty books, from the beginning of the world to the +twelfth year of the reign of Nero, A.D. 66. He completed +this work in the year A.D. 93, concluding it with +a biography of himself. He also wrote a book against +Apion on the antiquity of the Jewish people. A book in +praise of the Maccabees has been attributed to him, but +without justice. In the first of these works, the larger +of the two, the <q>History of the Jewish War,</q> he treats +of the very period when our Lord lived, and in it he +<pb n='003'/><anchor id='Pg003'/> +makes no mention of him. But in the shorter work, +the <q>Jewish Antiquities,</q> in which he goes over briefly +the same period of time treated of at length in the other +work, we find this passage: +</p> + +<quote rend='display'> + +<p> +<q>At this time lived Jesus, a wise man [if indeed he ought +to be called a man]; for he performed wonderful works [he +was a teacher of men who received the truth with gladness]; +and he drew to him many Jews, and also many Greeks. +[This was the Christ.] But when Pilate, at the instigation +of our chiefs, had condemned him to crucifixion, they who +had at first loved him did not cease; [for he appeared to +them on the third day again alive; for the divine prophets +had foretold this, together with many other wonderful things +concerning him], and even to this time the community of +Christians, called after him, continues to exist.</q><note place='foot'>Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον Ιησοῦς, σοφὸς ἀνὴρ, εἴγε ἄνδρα +αὐτὸν λέγειν χρή; ἦν γὰρ παραδόξων ἔργων ποιητὴς, διδάσκαλος +ἀνθρώπων τῶν ἡδονῇ τ᾽ ἀληθῆ δεχομένων; καὶ πολλοὺς μὲν Ἰουδαίους, +πολλοὺς δὲ καὶ τοῦ Ἑλληνικοῦ ἐπηγάγετο. Ὁ Χριστὸς οὖτος ἦν. Καὶ +αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ᾽ ἡμῖν σταυρῷ ἐπιτετιμηκότος +Πιλάτου, οὐκ ἐπαύσαντο οἵ γε πρῶτον αὐτὸν ἀγαπήσαντες; ἐφάνη γαρ +αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν, τῶν θείων προφητῶν ταῦτά +τε καὶ ἄλλα μυρία θαυμάσια περὶ αὐτοῦ εἰρηκότων; εἰς ἔτι νῦν τῶν +χριστιανῶν ἀπὸ τοῦδε ὠνομασμένων οὐκ ἐπέλίπε τὸ φῦλον.—Lib. xviii. +c. iii. 3.</note> +</p> + +</quote> + +<p> +That this passage is spurious has been almost universally +acknowledged. One may be, perhaps, accused of +killing dead birds, if one again examines and discredits +the passage; but as the silence of Josephus on the subject +which we are treating is a point on which it will be +necessary to insist, we cannot omit as brief a discussion +as possible of this celebrated passage. +</p> + +<p> +The passage is first quoted by Eusebius (fl. A.D. 315) +in two places,<note place='foot'>Hist. Eccl. lib. i. c. 11; Demonst. Evang. lib. iii.</note> but it was unknown to Justin Martyr +(fl. A.D. 140), Clement of Alexandria (fl. A.D. 192), +<pb n='004'/><anchor id='Pg004'/> +Tertullian (fl. A.D. 193), and Origen (fl. A.D. 230). Such +a testimony would certainly have been produced by +Justin in his Apology, or in his Controversy with +Trypho the Jew, had it existed in the copies of Josephus +at his time. The silence of Origen is still more +significant. Celsus in his book against Christianity +introduces a Jew. Origen attacks the arguments of +Celsus and his Jew. He could not have failed to quote +the words of Josephus, whose writings he knew, had +the passage existed in the genuine text.<note place='foot'>He indeed distinctly affirms that Josephus did not believe in Christ, +Contr. Cels. i.</note> +</p> + +<p> +Again, the paragraph interrupts the chain of ideas in +the original text. Before this passage comes an account +of how Pilate, seeing there was a want of pure drinking +water in Jerusalem, conducted a stream into the city +from a spring 200 stadia distant, and ordered that the +cost should be defrayed out of the treasury of the +Temple. This occasioned a riot. Pilate disguised +Roman soldiers as Jews, with swords under their cloaks, +and sent them among the rabble, with orders to arrest +the ringleaders. +</p> + +<p> +This was done. The Jews finding themselves set +upon by other Jews, fell into confusion; one Jew attacked +another, and the whole company of rioters melted +away. <q>And in this manner,</q> says Josephus, <q>was this +insurrection suppressed.</q> Then follows the paragraph +about Jesus, beginning, <q>At this time lived Jesus, a +wise man, if indeed one ought to call him a man,</q> &c. +</p> + +<p> +And the passage is immediately followed by, <q>About +this time another misfortune threw the Jews into disturbance; +and in Rome an event happened in the +temple of Isis which produced great scandal.</q> And +then he tells an indelicate story of religious deception +which need not be repeated here. The misfortune +<pb n='005'/><anchor id='Pg005'/> +which befel the Jews was, as he afterwards relates, that +Tiberius drove them out of Rome. The reason of this +was, he says, that a noble Roman lady who had become +a proselyte had sent gold and purple to the temple at +Jerusalem. But this reason is not sufficient. It is +clear from what precedes—a story of sacerdotal fraud—that +there was some connection between the incidents +in the mind of Josephus. Probably the Jews had been +guilty of religious deceptions in Rome, and had made a +business of performing cures and expelling demons, with +talismans and incantations, and for this had obtained +rich payment.<note place='foot'>Juvenal, Satir. vi. 546. <q>Aere minuto qualiacunque voles Judaei +somnia vendunt.</q> The Emperors, later, issued formal laws against those +who charmed away diseases (Digest. lib. i. tit. 13, i. 1). Josephus tells +the story of Eleazar dispossessing a demon by incantations. De Bello Jud. +lib. vii. 6; Antiq. lib. viii. c. 2.</note> +</p> + +<p> +From the connection that exists between the passage +about the <q>other misfortune that befel the Jews</q> and +the former one about the riot suppressed by Pilate, it +appears evident that the whole of the paragraph concerning +our Lord is an interpolation. +</p> + +<p> +That Josephus could not have written the passage as +it stands, is clear enough, for only a Christian would +speak of Jesus in the terms employed. Josephus was +a Pharisee and a Jewish priest; he shows in all his +writings that he believes in Judaism. +</p> + +<p> +It has been suggested that Josephus may have +written about Christ as in the passage quoted, but that +the portions within brackets are the interpolations of +a Christian copyist. But when these portions within +brackets are removed, the passage loses all its interest, +and is a dry statement utterly unlike the sort of notice +Josephus would have been likely to insert. He gives +colour to his narratives, his incidents are always sketched +<pb n='006'/><anchor id='Pg006'/> +with vigour; this account would be meagre beside those +of the riot of the Jews and the rascality of the priests +of Isis. Josephus asserts, moreover, that in his time +there were four sects among the Jews—the Pharisees, +the Sadducees, the Essenes, and the sect of Judas of +Gamala. He gives tolerably copious particulars about +these sects and their teachings, but of the Christian sect +he says not a word. Had he wished to write about it, +he would have given full details, likely to interest his +readers, and not have dismissed the subject in a couple +of lines. +</p> + +<p> +It was perhaps felt by the early Christians that the +silence of Josephus—so famous an historian, and a Jew—on +the life, miracles and death of the Founder of +Christianity, was extremely inconvenient; the fact +could not fail to be noticed by their adversaries. Some +Christian transcriber may have argued, Either Josephus +knew nothing of the miracles performed by Christ,—in +which case he is a weighty testimony against them,—or +he must have heard of Jesus, but not have deemed his +acts, as they were related to him, of sufficient importance +to find a place in his History. Arguing thus, the copyist +took the opportunity of rectifying the omission, written +from the standpoint of a Pharisee, and therefore designating +the Lord as merely a wise man. +</p> + +<p> +But there is another explanation of this interpolation, +which will hardly seem credible to the reader at this +stage of the examination, viz. that it was inserted by a +Pharisee after the destruction of Jerusalem; and this is +the explanation I am inclined to adopt. At that time +there was a mutual tendency to sink their differences, +and unite, in the Nazarene Church and the Jews. The +cause of this will be given further on; sufficient for our +purpose that such a tendency did exist. Both Jew and +Nazarene were involved in the same exile, crushed by +<pb n='007'/><anchor id='Pg007'/> +the same blow, united in the same antipathies. The +Pharisees were disposed to regret the part they had +taken in putting Jesus to death, and to acknowledge +that he had been a good and great Rabbi. The Jewish +Nazarenes, on their side, made no exalted claims for the +Lord as being the incarnate Son of God, and later even, +as we learn from the Clementine Homilies, refused to +admit his divinity. The question dividing the Nazarene +from the Jew gradually became one of whether Christ +was to be recognized as a prophet or not; and the Pharisees, +or some of them at least, were disposed to allow +as much as this. +</p> + +<p> +It was under this conciliatory feeling that I think it +probable the interpolation was made, at first by a Jew, +but afterwards it was amplified by a Christian. I think +this probable, from the fact of its not being the only +interpolation of the sort effected. Suidas has an article +on the name <q>Jesus,</q> in which he tells us that Josephus +mentions him, and says that he sacrificed with the priests +in the temple. He quoted from an interpolated copy of +Josephus, and this interpolation could not have been +made by either a Gentile or a Nazarene Christian: not +by a Gentile, for such a statement would have been +pointless, purposeless to him; and it could not have +been made by a Nazarene, for the Nazarenes, as will +presently be shown, were strongly opposed to the sacrificial +system in the temple. The interpolation must +therefore have been made by a Jew, and by a Jew with +a conciliatory purpose. +</p> + +<p> +It is curious to note the use made of the interpolation +now found in the text. Eusebius, after quoting it, says, +<q>When such testimony as this is transmitted to us by +an historian who sprang from the Hebrews themselves, +respecting John the Baptist and the Saviour, what subterfuge +<pb n='008'/><anchor id='Pg008'/> +can be left them to prevent them from being +covered with confusion?</q><note place='foot'>Hist. Eccl. i. 11.</note> +</p> + +<p> +There is one other mention of Christ in the <q>Antiquities</q> +(lib. xx. c. 9): +</p> + +<quote rend='display'> + +<p> +<q>Ananus, the younger, of whom I have related that he +had obtained the office of high-priest, was of a rash and +daring character; he belonged to the sect of the Sadducees, +which, as I have already remarked, exhibited especial severity +in the discharge of justice. Being of such a character, Ananus +thought the time when Festus was dead, and Albinus was +yet upon the road, a fit opportunity for calling a council of +judges, and for bringing before them James, the brother of +him who is called Christ, and some others: he accused them +as transgressors of the law, and had them stoned to death. +But the most moderate men of the city, who also were +reckoned most learned in the law, were offended at this proceeding. +They therefore sent privately to the king (Agrippa +II.), entreating him to send orders to Ananus not to attempt +such a thing again, for he had no right to do it. And some +went to meet Albinus, then coming from Alexandria, and put +him in mind that Ananus was not justified, without his consent, +in assembling a court of justice. Albinus, approving +what they said, angrily wrote to Ananus, and threatened him +with punishment; and king Agrippa took from him his office +of high-priest, and gave it to Jesus, the son of Donnæus.</q> +</p> + +</quote> + +<p> +This passage is also open to objection. +</p> + +<p> +According to Hegesippus, a Jewish Christian, who +wrote a History of the Church about the year A.D. 170, +of which fragments have been preserved by Eusebius, +St. James was killed in a tumult, and not by sentence +of a court. He relates that James, the brother of Jesus, +was thrown down from a wing of the temple, stoned, +and finally despatched with a fuller's club. Clement of +<pb n='009'/><anchor id='Pg009'/> +Alexandria confirms this, and is quoted by Eusebius +accordingly. +</p> + +<p> +Eusebius quotes the passage from Josephus, without +noticing that the two accounts do not agree. According +to the statement of Hegesippus, St. James suffered +alone; according to that of Josephus, several other +victims to the anger or zeal of Ananus perished with +him. +</p> + +<p> +It appears that some of the copies of Josephus were +tampered with by copyists, for Theophylact says, <q>The +wrath of God fell on them (the Jews) when their city +was taken; and Josephus testifies that these things +happened to them on account of the death of Jesus.</q> +But Origen, speaking of Josephus, says, <q>This writer, +though he did not believe Jesus to be the Christ, inquiring +into the cause of the overthrow of Jerusalem +and the demolition of the temple ... says, <q>These +things befel the Jews in vindication of James, called the +Just, who was the brother of Jesus, called the Christ, +forasmuch as they killed him who was a most righteous +man.</q></q><note place='foot'>Contr. Cels. i. 47; and again, ii. 13: <q>This (destruction), as Josephus +writes, <q>happened upon account of James the Just, the brother of +Jesus, called the Christ;</q> but in truth on account of Christ Jesus, the +Son of God.</q></note> Josephus, as we have seen, says nothing of +the sort; consequently Origen must have quoted from +an interpolated copy. And this interpolation suffered +further alteration, by a later hand, by the substitution +of the name of Jesus for that of James. +</p> + +<p> +It is therefore by no means unlikely that the name of +James, the Lord's brother, may have been inserted in the +account of the high-handed dealing of Ananus in place +of another name. +</p> + +<p> +However, it is by no means impossible to reconcile +<pb n='010'/><anchor id='Pg010'/> +the two accounts. The martyrdom of St. James is an +historical fact, and it is likely to have taken place +during the time when Ananus had the power in his +hands. +</p> + +<p> +For fifty years the pontificate had been in the same +family, with scarcely an interruption, and Ananus, or +Hanan, was the son of Annas, who had condemned +Christ. They were Sadducees, and as such were persecuting. +St. Paul, by appealing to his Pharisee principles, +enlisted the members of that faction in his favour +when brought before Ananias.<note place='foot'>Acts xxiii.</note> +</p> + +<p> +The apostles based their teaching on the Resurrection, +the very doctrine most repugnant to the Sadducees; +and their accounts of visions of angels repeated +among the people must have irritated the dominant +faction who denied the existence of these spirits. It +can hardly be matter of surprise that the murder of +James should have taken place when Ananus was +supreme in Jerusalem. If that were the case, Josephus +no doubt mentioned James, and perhaps added +the words, <q>The brother of him who is called Christ;</q> +or these words may have been inserted by a transcriber +in place of <q>of Sechania,</q> or Bar-Joseph. +</p> + +<p> +This is all that Josephus says, or is thought to have +said, about Jesus and the early Christians. +</p> + +<p> +At the same time as Josephus, there lived another +Jewish historian, Justus of Tiberias, whom Josephus +mentions, and blames for not having published his +History of the Wars of the Jews during the life of +Vespasian and Titus. St. Jerome includes Justus in his +Catalogue of Ecclesiastical Writers, and Stephen of Byzantium +mentions him. +</p> + +<p> +His book, or books, have unfortunately been lost, but +<pb n='011'/><anchor id='Pg011'/> +Photius had read his History, and was surprised to find +that he, also, made no mention of Christ. <q>This +Jewish historian,</q> says he, <q>does not make the smallest +mention of the appearance of Christ, and says nothing +whatever of his deeds and miracles.</q><note place='foot'>Bibliothec. cod. 33.</note> +</p> + +</div> + +<pb n='012'/><anchor id='Pg012'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>II. The Cause Of The Silence Of Josephus.</head> + +<p> +It is necessary to inquire, Why this silence of Philo, +Josephus and Justus? at first so inexplicable. +</p> + +<p> +It can only be answered by laying before the reader a +picture of the Christian Church in the first century. A +critical examination of the writings of the first age of +the Church reveals unexpected disclosures. +</p> + +<p> +1. It shows us that the Church at Jerusalem, and +throughout Palestine and Asia Minor, composed of converted +Jews, was to an <emph>external</emph> observer indistinguishable +from a modified Essenism. +</p> + +<p> +2. And that the difference between the Gentile +Church founded by St. Paul, and the Nazarene Church +under St. James and St. Peter, was greater than that +which separated the latter from Judaism <emph>externally</emph>, so +that to a superficial observer their inner connection was +unsuspected. +</p> + +<p> +This applies to the period from the Ascension to the +close of the first century,—to the period, that is, in +which Josephus and Justus lived, and about which +they wrote. +</p> + +<p> +1. Our knowledge of the Essenes and their doctrines +is, unfortunately, not as full as we could wish. We +are confined to the imperfect accounts of them furnished +by Philo and Josephus, neither of whom knew +them thoroughly, or was initiated into their secret +doctrines. +</p> + +<p> +The Essenes arose about two centuries before the birth +<pb n='013'/><anchor id='Pg013'/> +of Christ, and peopled the quiet deserts on the west of +the Dead Sea, a wilderness to which the Christian monks +afterwards seceded from the cities of Palestine. They +are thus described by the elder Pliny: +</p> + +<quote rend='display'> + +<p> +<q>On the western shore of that lake dwell the Essenes, at +a sufficient distance from the water's edge to escape its pestilential +exhalations—a race entirely unique, and, beyond +every other in the world, deserving of wonder; men living +among palm-trees, without wives, without money. Every +day their number is replenished by a new troop of settlers, +for those join them who have been visited by the reverses of +fortune, who are tired of the world and its style of living. +Thus happens what might seem incredible, that a community +in which no one is born continues to subsist through the +lapse of centuries.</q><note place='foot'>Plin. Hist. Nat. v. 17; Epiphan. adv. Haeres. xix. 1.</note> +</p> + +</quote> + +<p> +From this first seat of the Essenes colonies detached +themselves, and settled in other parts of Palestine; they +settled not only in remote and solitary places, but in +the midst of villages and towns. In Samaria they +flourished.<note place='foot'>Epiphan. adv. Haeres. x.</note> According to Josephus, some of the Essenes +were willing to act as magistrates, and it is evident that +such as lived in the midst of society could not have followed +the strict rule imposed on the solitaries. There +must therefore have been various degrees of Essenism, +some severer, more exclusive than the others; and Josephus +distinguishes four such classes in the sect. Some +of the Essenes remained celibates, others married. The +more exalted and exclusive Essenes would not touch one +of the more lax brethren.<note place='foot'>For information on the Essenes, the authorities are, Philo, Περὶ τοῦ +πάντα σπουδαῖον εἶναι ἐλεύθερον, and Josephus, De Bello Judaico, and +Antiq.</note> +</p> + +<pb n='014'/><anchor id='Pg014'/> + +<p> +The Essenes had a common treasury, formed by +throwing together the property of such as entered into +the society, and by the earnings of each man's labour.<note place='foot'>Compare Luke x. 4; John xii. 6, xiii. 29; Matt. xix. 21; Acts ii. +44, 45, iv. 32, 34, 37.</note> +</p> + +<p> +They wore simple habits—only such clothing as was +necessary for covering nakedness and giving protection +from the cold or heat.<note place='foot'>Compare Matt. vi. 28-34; Luke xii. 22-30.</note> +</p> + +<p> +They forbad oaths, their conversation being <q>yea, yea, +and nay, nay.</q><note place='foot'>Compare Matt. v. 34.</note> +</p> + +<p> +Their diet was confined to simple nourishing food, +and they abstained from delicacies.<note place='foot'>Compare Matt. vi. 25, 31; Luke xii. 22, 23.</note> +</p> + +<p> +They exhibited the greatest respect for the constituted +authorities, and refrained from taking any part in the +political intrigues, or sharing in the political jealousies, +which were rife among the Jews.<note place='foot'>Compare Matt. xv. 15-22.</note> +</p> + +<p> +They fasted, and were incessant at prayer, but without +the ostentation that marked the Pharisees.<note place='foot'>Compare Matt. vi. 1-18.</note> +</p> + +<p> +They seem to have greatly devoted themselves to the +cure of diseases, and, if we may trust the derivation of +their name given by Josephus, they were called Essenes +from their being the healers of men's minds and +bodies.<note place='foot'>From אסא, meaning the same as the Greek Therapeutae.</note> +</p> + +<p> +If now we look at our blessed Lord's teaching, we +find in it much in common with that of the Essenes. +The same insisting before the multitude on purity of +thought, disengagement of affections from the world, +disregard of wealth and clothing and delicate food, pursuit +of inward piety instead of ostentatious formalism. +</p> + +<pb n='015'/><anchor id='Pg015'/> + +<p> +His miracles of healing also, to the ordinary observer, +served to identify him with the sect which made healing +the great object of their study. +</p> + +<p> +But these were not the only points of connection between +him and the Essenes. The Essenes, instead of +holding the narrow prejudices of the Jews against Samaritans +and Gentiles, extended their philanthropy to all. +They considered that all men had been made in the +image of God, that all were rational beings, and that +therefore God's care was not confined to the Jewish +nation, salvation was not limited to the circumcision.<note place='foot'>Compare Luke x. 25-37; Mark vii. 26.</note> +</p> + +<p> +The Essenes, moreover, exhibited a peculiar veneration +for light. It was their daily custom to turn their +faces devoutly towards the rising of the sun, and to +chant hymns addressed to that luminary, purporting +that his beams ought to fall on nothing impure. +</p> + +<p> +If we look at the Gospels, we cannot fail to note how +incessantly Christ recurs in his teaching to light as the +symbol of the truth he taught,<note place='foot'>Matt. iv. 16, v. 14, 16, vi. 22; Luke ii. 32, viii. 16, xi. 23, xvi. 8; +John i. 4-9, iii. 19-21, viii. 12, ix. 5, xi. 9, 10, xii. 35-46.</note> as that in which his disciples +were to walk, of which they were to be children, +which they were to strive to obtain in all its purity and +brilliancy. +</p> + +<p> +The Essenes, moreover, had their esoteric doctrine; to +the vulgar they had an esoteric teaching on virtue and +disregard of the world, whilst among themselves they +had a secret lore, of which, unfortunately, we know +nothing certain. In like manner, we find our Lord +speaking in parables to the multitude, and privately +revealing their interpretation to his chosen disciples. +<q>Unto you it is given to know the mysteries of the +kingdom of God, but to others in parables; that seeing +<pb n='016'/><anchor id='Pg016'/> +they might not see, and hearing they might not understand.</q><note place='foot'>Luke viii. 10; Mark iv. 12; Matthew xiii. 11-15.</note> +</p> + +<p> +The Clementines, moreover, preserve a saying of our +Lord, contained in the Gospel in use among the Ebionites, +<q>Keep the mysteries for me, and for the sons of +my house.</q><note place='foot'>Clem. Homil. xix. 20.</note> +</p> + +<p> +The Essenes, though showing great veneration for the +Mosaic law, distinguished between its precepts, for some +they declared were interpolations, and did not belong to +the original revelation; all the glosses and traditions of +the Rabbis they repudiated, as making the true Word of +none effect.<note place='foot'>Compare Matt. xv. 3, 6.</note> Amongst other things that they rejected +was the sacrificial system of the Law. They regarded +this with the utmost horror, and would not be present at +any of the sacrifices. They sent gifts to the Temple, but +never any beast, that its blood might be shed. To the +ordinary worship of the Temple, apart from the sacrifices, +they do not seem to have objected. The Clementine +Homilies carry us into the very heart of Ebionite Christianity +in the second, if not the first century, and show +us what was the Church of St. James and St. Peter, the +Church of the Circumcision, with its peculiarities and +prejudices intensified by isolation and opposition. In +that curious book we find the same hostility to the sacrificial +system of Moses, the same abhorrence of blood-shedding +in the service of God. This temper of mind +can only be an echo of primitive Nazarene Christianity, +for in the second century the Temple and its sacrifices +were no more. +</p> + +<p> +Primitive Jewish Christianity, therefore, reproduced +what was an essential feature of Essenism—a rejection +of the Mosaic sacrifices. +</p> + +<pb n='017'/><anchor id='Pg017'/> + +<p> +In another point Nazarene Christianity resembled +Essenism, in the poverty of its members, their simplicity +in dress and in diet, their community of goods. This +we learn from Hegesippus, who represents St. James, +Bishop of Jerusalem, as truly an ascetic as any mediaeval +monk; and from the Clementines, which make St. Peter +feed on olives and bread only, and wear but one coat. +The name of Ebionite, which was given to the Nazarenes, +signified <q>the poor.</q> +</p> + +<p> +There was one point more of resemblance, or possible +resemblance, but this was one not likely to be observed +by those without. The Therapeutae in Egypt, who were +apparently akin to the Essenes in Palestine, at their +sacred feasts ate bread and salt. Salt seems to have +been regarded by them with religious superstition, as +being an antiseptic, and symbolical of purity.<note place='foot'>The reference to salt as an illustration by Christ (Matt. v. 13; Mark +ix. 49, 50; Luke xiv. 34) deserves to be noticed in connection with this.</note> +</p> + +<p> +Perhaps the Essenes of Judaea also thus regarded, and +ceremonially used, salt. We have no proof, it is true; +but it is not improbable. +</p> + +<p> +Now one of the peculiarities of the Ebionite Church +in Palestine, as revealed to us by the Clementines, was +the use of salt with the bread in their celebrations of +the Holy Communion.<note place='foot'>Clem. Homil. xiv. 1: <q>Peter came several hours after, and breaking +bread for the Eucharist, and putting salt upon it, gave it first to our +mother, and after her, to us, her sons.</q></note> +</p> + +<p> +But if Christ and the early Church, by their teaching +and practice, conformed closely in many things to the +doctrine and customs of the Essenes, in some points +they differed from them. The Essenes were strict Sabbatarians. +On the seventh day they would not move a +vessel from one place to another, or satisfy any of the +wants of nature. Even the sick and dying, rather than +<pb n='018'/><anchor id='Pg018'/> +break the Sabbath, abstained from meat and drink on +that day. Christ's teaching was very different from this; +he ate, walked about, taught, and performed miracles on +the Sabbath. But though he relaxed the severity of observance, +he did not abrogate the institution; and the +Nazarene Church, after the Ascension, continued to venerate +and observe the Sabbath as of divine appointment. +The observance of the Lord's-day was apparently due +to St. Paul alone, and sprang up in the Gentile churches<note place='foot'>Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 9.</note> +in Asia Minor and Greece of his founding. When the +churches of Peter and Paul were reconciled and fused +together at the close of the century, under the influence +of St. John, both days were observed side by side; and +the Apostolical Constitutions represent St. Peter and St. +Paul in concord decreeing, <q>Let the slaves work five +days; but on the Sabbath-day and the Lord's-day let +them have leisure to go to church for instruction and +piety. We have said that the Sabbath is to be observed +on account of the Creation, and the Lord's-day on +account of the Resurrection.</q><note place='foot'>Const. Apost. lib. viii. 33.</note> +</p> + +<p> +After the Ascension, the Christian Church in Jerusalem +attended the services in the Temple<note place='foot'>Acts ii. 46, iii. 1, v. 42.</note> daily, as did +the devout Jews. There is, however, no proof that they +assisted at the sacrifices. They continued to circumcise +their children; they observed the Mosaic distinction of +meats; they abstained from things strangled and from +blood.<note place='foot'>Acts xv.</note> +</p> + +<p> +The doctrine of the apostles after the descent of the +Holy Ghost was founded on the Resurrection. They +went everywhere preaching the Resurrection; they +claimed to be witnesses to it, they declared that Jesus +had risen, they had seen him after he had risen, that +<pb n='019'/><anchor id='Pg019'/> +therefore the resurrection of all men was possible.<note place='foot'>Acts i. 22, iv. 2, 33, xxiii. 6.</note> The +doctrine of the Resurrection was held most zealously by +the Pharisees; it was opposed by the Sadducees. This +vehement proclamation of the disputed doctrine, this +production of evidence which overthrew it, irritated the +Sadducees then in power. We are expressly told that +they <q>came upon them (the apostles), being grieved +that they taught the people, and preached through Jesus +the Resurrection.</q> This led to persecution of the +apostles. But the apostles, in maintaining the doctrine +of the Resurrection, were fighting the battles of the +Pharisees, who took their parts against the dominant +Sadducee faction,<note place='foot'>Acts xxiii. 7.</note> and many, glad of a proof which would +overthrow Sadduceeism, joined the Church.<note place='foot'>Acts xv. 5.</note> +</p> + +<p> +We can therefore perfectly understand how the Sadducees +hated and persecuted the apostles, and how the +orthodox Pharisees were disposed to hail them as auxiliaries +against the common enemy. And Sadduceeism was +at that time in full power and arrogance, exercising +intolerable tyranny. +</p> + +<p> +Herod the Great, having fallen in love with Mariamne, +daughter of a certain Simon, son of Boethus of Alexandria, +desired to marry her, and saw no other means of +ennobling his father-in-law than by elevating him to +the office of high-priest (B.C. 28). This intriguing family +maintained possession of the high-priesthood for thirty-five +years. It was like the Papacy in the house of Tusculum, +or the primacy of the Irish Church in that of +the princes of Armagh. Closely allied to the reigning +family, it lost its hold of the high-priesthood on the +deposition of Archelaus, but recovered it in A.D. 42. +This family, called Boethusim, formed a sacerdotal +<pb n='020'/><anchor id='Pg020'/> +nobility, filling all the offices of trust and emolument +about the Temple, very worldly, supremely indifferent +to their religious duties, and defiantly sceptical. They +were Sadducees, denying angel, and devil, and resurrection; +living in easy self-indulgence; exasperating the +Pharisees by their heresy, grieving the Essenes by their +irreligion. +</p> + +<p> +In the face of the secularism of the ecclesiastical rulers, +the religious zeal of the people was sure to break out in +some form of dissent. +</p> + +<p> +John the Baptist was the St. Francis of Assisi, the +Wesley of his time. If the Baptist was not actually an +Essene, he was regarded as one by the indiscriminating +public eye, never nice in detecting minute dogmatic differences, +judging only by external, broad resemblances +of practice. +</p> + +<p> +The ruling worldliness took alarm at his bold denunciations +of evil, and his head fell. +</p> + +<p> +Jesus of Nazareth seemed to stand forth occupying +the same post, to be the mouthpiece of the long-brooding +discontent; and the alarmed party holding the high-priesthood +and the rulership of the Sanhedrim compassed +his death. To the Sadducean Boethusim, who rose into +power again in A.D. 42, Christianity was still obnoxious, +but more dangerous; for by falling back on the grand +doctrine of Resurrection, it united with it the great sect +of the Pharisees. +</p> + +<p> +Under these circumstances the Pharisees began to +regret the condemnation and death of Christ as a mistake +of policy. Under provocation and exclusion from office, +they were glad to unite with the Nazarene Church in +combating the heretical sect and family which monopolized +the power, just as at the present day in Germany +Ultramontanism and Radicalism are fraternizing. Jerusalem +fell, and Sadduceeism fell with it, but the link +<pb n='021'/><anchor id='Pg021'/> +which united Pharisaism and Christianity was not +broken as yet; if the Jewish believers and the Pharisees +had not a common enemy to fight, they had a common +loss to deplore; and when they mingled their tears in +banishment, they forgot that they were not wholly one +in faith. Christianity had been regarded by them as +a modified Essenism, an Essenism gravitating towards +Pharisaism, which lent to Pharisaism an element of +strength and growth in which it was naturally deficient—that +zeal and spirituality which alone will attract and +quicken the popular mind into enthusiasm. +</p> + +<p> +Whilst the Jewish Pharisees and Jewish Nazarenes +were forgetting their differences and approximating, the +great and growing company of Gentile believers assumed +a position of open, obtrusive indifference at first, and +then of antagonism, to the Law, not merely to the Law +as accepted by the Pharisee, but to the Law as winnowed +by the Essene. +</p> + +<p> +The apostles at Jerusalem were not disposed to force +the Gentile converts into compliance with all the requirements +of that Law, which they regarded as vitiated +by human glosses; but they maintained that the converts +must abstain from meats offered to idols, from the +flesh of such animals as had been strangled, and from +blood.<note place='foot'>Acts xv. 29.</note> If we may trust the Clementines, which represent +the exaggerated Judaizing Christianity of the ensuing +century, they insisted also on the religious obligation of +personal cleanliness, and on abstention from such meats +as had been pronounced unclean by Moses. +</p> + +<p> +To these requirements one more was added, affecting +the relations of married people; these were subjected +to certain restrictions, the observance of new moons and +sabbaths. +</p> + +<p> +<q>This,</q> says St. Peter, in the Homilies,<note place='foot'>Clem. Homil. vii. 8.</note> <q>is the rule of +<pb n='022'/><anchor id='Pg022'/> +divine appointment. To worship God only, and trust only +in the Prophet of Truth, and to be baptized for the remission +of sins, to abstain from the table of devils, that is, food offered +to idols, from dead carcases, from animals that have been +suffocated or mangled by wild beasts, and from blood; not +to live impurely; to be careful to wash when unclean; that +the women keep the law of purification; that all be sober-minded, +given to good works, refrain from wrong-doing, look +for eternal life from the all-powerful God, and ask with prayer +and continual supplication that they may win it.</q> +</p> + +<p> +These simple and not very intolerable requirements +nearly produced a schism. St. Paul took the lead in +rejecting some of the restraints imposed by the apostles +at Jerusalem. He had no patience with their minute +prescriptions about meats: <q>Touch not, taste not, handle +not, which all are to perish with the using.</q><note place='foot'>Col. ii. 21.</note> It was +inconvenient for the Christian invited to supper to have +to make inquiries if the ox had been knocked down, or +the fowl had had its neck wrung, before he could eat. +What right had the apostles to impose restrictions on +conjugal relations? St. Paul waxed hot over this. <q>Ye +observe days and months and times and years. I am +afraid of you, lest I have bestowed upon you labour in +vain.</q><note place='foot'>Gal. iv. 10. When it is seen in the Clementines how important the +observance of these days was thought, what a fundamental principle it was +of Nazarenism, I think it cannot be doubted that it was against this that +St. Paul wrote.</note> <q>Let no man judge you in meat or in drink, or +in respect of an holiday, or of the new moons, or of the +sabbath-days.</q><note place='foot'>Col. ii. 16.</note> It was exactly these sabbaths and new +moons on which the Nazarene Church imposed restraint +on married persons.<note place='foot'>Clement. Homil. xix. 22.</note> As for meat offered in sacrifice to +idols, St. Paul relaxed the order of the apostles assembled +in council. It was no matter of importance whether +<pb n='023'/><anchor id='Pg023'/> +men ate sacrificial meat or not, for <q>an idol is nothing +in the world.</q> Yet with tender care for scrupulous +souls, he warned his disciples not to flaunt their liberty +in the eyes of the sensitive, and offend weak consciences. +He may have thus allowed, in opposition to the apostles +at Jerusalem, because his common sense got the better +of his prudence. But the result was the widening of +the breach that had opened at Antioch when he withstood +Peter to the face. +</p> + +<p> +The apostles had abolished circumcision as a rite to +be imposed on the Gentile proselytes, but the children +of Jewish believers were still submitted by their parents, +with the consent of the apostles, to the Mosaic institution. +This St. Paul would not endure. He made it a +matter of vital importance. <q>Behold, I, Paul, say unto +you, that if ye be circumcised, Christ shall profit you +nothing. For I testify again to every man that is circumcised, +that he is a debtor to do the whole law. Christ +is become of no effect unto you, whosoever of you are +justified by the law; ye are fallen from grace.</q><note place='foot'>Gal. v. 2-4.</note> In a +word, to submit to this unpleasant, but otherwise harmless +ceremony, was equivalent to renouncing Christ, +losing the favour of God and the grace of the Holy +Spirit. It was incurring damnation. The blood of +Christ, his blessed teaching, his holy example, could +<q>profit nothing</q> to the unfortunate child which had +been submitted to the knife of the circumciser. +</p> + +<p> +The contest was carried on with warmth. St. Paul, +in his Epistle to the Galatians, declared his independence +of the Jewish-Christian Church; his Gospel was +not that of Peter and James. Those who could not +symbolize with him he pronounced <q>accursed.</q> The +pillar apostles, James, Cephas and John, had given, indeed, +the right hand of fellowship to the Apostle of +<pb n='024'/><anchor id='Pg024'/> +the Gentiles, when they imposed on his converts from +heathenism the light rule of abstinence from sacrificial +meats, blood and fornication; but it was with the understanding +that he was to preach to the Gentiles exclusively, +and not to interfere with the labours of St. Peter +and St. James among the Jews. But St. Paul was impatient +of restraint; he would not be bound to confine +his teaching to the uncircumcision, nor would he allow +his Jewish converts to be deprived of their right to that +full and frank liberty which he supposed the Gospel to +proclaim. +</p> + +<p> +Paul's followers assumed a distinct name, arrogated +to themselves the exclusive right to be entitled <q>Christians,</q> +whilst they flung on the old apostolic community +of Nazarenes the disdainful title of <q>the Circumcision.</q> +</p> + +<p> +An attempt was made to maintain a decent, superficial +unity, by the rival systems keeping geographically separate. +But such a compromise was impossible. Wherever +Jews accepted the doctrine that Christ was the Messiah +there would be found old-fashioned people clinging to +the customs of their childhood respecting Moses, and +reverencing the Law; to whom the defiant use of meats +they had been taught to regard as unclean would be +ever repulsive, and flippant denial of the Law under +which, the patriarchs and prophets had served God must +ever prove offensive. Such would naturally form a +Judaizing party,—a party not disposed to force their +modes of life and prejudices on the Gentile converts, but +who did not wish to dissociate Christianity from Mosaism, +who would view the Gospel as the sweet flower that had +blossomed from the stem of the Law, not as an axe laid +at its root. +</p> + +<p> +But the attempt to reconcile both parties was impossible +at that time, in the heat, intoxication and extravagance +of controversy. In the Epistle to the Galatians +<pb n='025'/><anchor id='Pg025'/> +we see St. Paul writing in a strain of fiery excitement +against those who interfered with the liberty of his converts, +imposing on them the light rule of the Council of +Jerusalem. The followers of St. Peter and St. James are +designated as those who <q>bewitch</q> his converts, <q>remove +them from the grace of Christ to another Gospel;</q> who +<q>trouble</q> his little Church in its easy liberty, <q>would +pervert the gospel of Christ.</q> To those only who hold +with him in complete emancipation of the believer from +vexatious restraints, <q>to as many as walk according to +this rule,</q> will he accord his benediction, <q>Peace and +mercy.</q> +</p> + +<p> +He assumed a position of hostility to the Law. He +placed the Law on one side and the Gospel on the other; +here restraint, there liberty; here discipline, there freedom. +A choice must be made between them; an election +between Moses and Christ. There was no conciliation +possible. To be under the Law was not to be under +grace; the Law was a <q>curse,</q> from which Christ had +redeemed man. Paul says he had not known lust but +by the Law which said, Thou shalt not covet. Men +under the Law were bound by its requirements, as a +woman is bound to a husband as long as he lives, but +when the husband is dead she is free,—so those who +accept the Gospel are free from the Law and all its requirements. +The law which said, Thou shalt not covet, +is dead. Sin was the infraction of the law. But the +law being dead, sin is no more. <q>Until the law, sin +was in the world, but sin is not imputed where there is +no law.</q> <q>Where no law is, there is no transgression.</q> +<q>Now we are delivered from the law, that being dead +wherein we were held.</q> +</p> + +<p> +Such an attack upon what was reverenced and observed +by the Jewish Christians, and such doctrine which +seemed to throw wide the flood-gates of immorality, +<pb n='026'/><anchor id='Pg026'/> +naturally excited alarm and indignation among those +who followed the more temperate teaching of Peter and +James and John. +</p> + +<p> +The converts of St. Paul, in their eagerness to manifest +their emancipation from the Law, rolled up ceremonial +and moral restrictions in one bundle, and flung both +clean away. +</p> + +<p> +The Corinthians, to show their freedom under the +Gospel, boasted their licence to commit incest <q>such +as was not so much as named among the Gentiles.</q><note place='foot'>1 Cor. v. 1.</note> +Nicolas, a hot Pauline, and his followers <q>rushed headlong +into fornication without shame;</q><note place='foot'>Euseb. Hist. Eccl. iii. 29.</note> he had the +effrontery to produce his wife and offer her for promiscuous +insult before the assembled apostles;<note place='foot'><hi rend='italic'>Ibid.</hi></note> the later +Pauline Christians went further. The law was, it was +agreed, utterly bad, but it was promulgated by God; +therefore the God of the Law was not the same deity as +the God of the Gospel, but another inferior being, the +Demiurge, whose province was rule, discipline, restraint, +whereas the God of the Gospel was the God of absolute +freedom and unrestrained licence. +</p> + +<p> +They refused to acknowledge any Scriptures save the +Gospel of St. Luke, or rather the Gospel of the Lord, +another recension of that Gospel, drawn up by order +of St. Paul, and the Epistles of the Apostle of the +Gentiles. +</p> + +<p> +But even in the first age the disorders were terrible. +St. Paul's Epistles give glimpses of the wild outbreak of +antinomianism that everywhere followed his preaching,—the +drunkenness which desecrated the Eucharists, +the backbitings, quarrellings, fornication, lasciviousness, +which called forth such indignant denunciation from the +great apostle. +</p> + +<pb n='027'/><anchor id='Pg027'/> + +<p> +Yet he was as guiltless of any wish to relax the +restraints of morality as was, in later days, his great +counterpart Luther. Each rose up against a narrow +formalism, and proclaimed the liberty of the Christian +from obligation to barren ceremonial; but there were +those in the first, as there were those in the sixteenth +century, with more zeal than self-control, who found +<q>Justification by Faith only</q> a very comfortable doctrine, +quite capable of accommodating itself to a sensual +or careless life. +</p> + +<p> +St. Paul may have seen, and probably did see, that +Christianity would never make way if one part of the +community was to be fettered by legal restrictions, and +the other part was to be free. According to the purpose +apparent in the minds of James and Peter, the Jewish +converts were to remain Jews, building up Christian +faith on the foundation of legal prescriptions, whilst the +Gentile converts were to start from a different point. +There could be no unity in the Church under this +system—all must go under the Law, or all must fling it +off. The Church, starting from her cradle with such an +element of weakness in her constitution, must die prematurely. +</p> + +<p> +He was right in his view. But it is by no means +certain that St. Peter and St. James were as obstinately +opposed to the gradual relaxation of legal restrictions, +and the final extinction or transformation of the ceremonial +Law, as he supposed. +</p> + +<p> +In the heat and noise of controversy, he no doubt +used unguarded language, said more than he thought, +and his converts were not slow to take him <foreign lang='fr' rend='italic'>au pied de +la lettre</foreign>. +</p> + +<p> +The tone of Paul's letters shows conclusively that not +for one moment would he relax moral obligation. With +the unsuspiciousness of a guileless spirit, he never suspected +<pb n='028'/><anchor id='Pg028'/> +that his words, taken and acted upon as a practical +system, were capable of becoming the charter of +antinomianism. Yet it was so. No sooner had he +begun to denounce the Law, than he was understood to +mean the whole Law, not merely its ceremonial part. +When he began to expatiate on the freedom of Grace, +he was understood to imply that human effort was overridden. +When he proclaimed Justification by Faith only, +it was held that he swept away for ever obligation to +keep the Commandments. +</p> + +<p> +The results were precisely the same in the sixteenth +century, when Luther re-affirmed Paulinism, with all his +warmth and want of caution. At first he proclaimed +his doctrines boldly, without thought of their practical +application. When he saw the results, he was staggered, +and hasted to provide checks, and qualify his former +words: +</p> + +<quote rend='display'> + +<p> +<q>Listen to the Papists,</q> he writes; <q>the sole argument +they use against us is that no good result has come of my +doctrine. And, in fact, scarce did I begin to preach my +Gospel before the country burst into frightful revolt; schisms +and sects tore the Church; everywhere honesty, morality, and +good order fell into ruin; every one thought to live independently, +and conduct himself after his own fancy and caprices +and pleasure, as though the reign of the Gospel drew with it +the suppression of all law, right and discipline. Licence and +all kinds of vices and turpitudes are carried in all conditions +to an extent they never were before. In those days there +was some observance of duty, the people especially were +decorous; but now, like a wild horse without rein and bridle, +without constraint or decency, they rush on the accomplishment +of their grossest lusts.</q><note place='foot'><q>Lies der Papisten Bücher, höre ihre Predigen, so wirst du finden, +dass diess ihr einziger Grund ist, darauf sie stehen wider uns pochen und +trotzen, da sie vorgeben, es sei nichts Gutes aus unserer Lehre gekommen. +Denn alsbald, da unser Evangelium anging und sie hören liess, folgte der +gräuliche Aufruhr, es erhuben sich in der Kirche Spaltung und Sekten, es +ward Ehrbarkeit, Disziplin und Zucht zerrüttet, und Jedermann wolte +vogelfrei seyn und thun, was ihm gelüstet nach allem seinen Muthwillen +und Gefallen, als wären alle Gesetze, Rechte und Ordnung gans aufhoben, +wie es denn leider allzu wahr ist. Denn der Muthwille in allen Ständen, +mit allerlei Laster, Sünden und Schanden ist jetzt viel grösser denn zuvor, +da die Leute, und sonderlich der Pöbel, doch etlichermassen in Furcht und +in Zaum gehalten waren, welches nun wie ein zaumlos Pferd lebt und thut +Alles, was es nur gelüstet ohne allen Scheu.</q>—Ed. Walch, v. 114. For a +very full account of the disorders that broke out on the preaching of +Luther, see Döllinger's Die Reformation in ihre Entwicklung. Regensb. +1848.</note> +</p> + +</quote> + +<pb n='029'/><anchor id='Pg029'/> + +<p> +Gaspard Schwenkfeld saw the result of this teaching, +and withdrew from it into what he considered a more +spiritual sect, and was one of the founders of Anabaptism, +a reaction against the laxity and licentiousness of +Lutheranism. <q>This doctrine,</q> said he, <q>is dangerous +and scandalous; it fixes us in impiety, and even encourages +us in it.</q><note place='foot'>Epistolas, 1528, ii. 192.</note> +</p> + +<p> +The Epistles of St. Paul exhibit him grappling with +this terrible evil, crying out in anguish against the daily +growing scandals, insisting that his converts should +leave off their <q>rioting and drunkenness, chambering +and wantonness, strife and envying;</q> that their bodies +were temples of the Spirit of God, not to be defiled with +impurity; that it was in vain to deceive themselves by +boasting their faith and appealing to the freedom of +Grace. <q>Neither fornicators, nor idolaters, nor adulterers, +nor effeminate, nor abusers of themselves with +mankind, nor thieves, nor coveters, nor drunkards, nor +revilers, nor extortioners, shall inherit the kingdom of +God.</q> +</p> + +<p> +And he holds himself up to his Corinthian converts +as an example that, though professing liberty, they +should walk orderly: <q>Be ye followers of me, even as I +also am of Christ.</q><note place='foot'>1 Cor. xi. 1.</note> +<pb n='030'/><anchor id='Pg030'/> +But apparently all his efforts could only control the +most exuberant manifestations of antinomianism, like +the incest at Corinth. +</p> + +<p> +The grave Petrine Christians at Jerusalem were +startled at the tidings that reached them from Asia +Minor and Greece. It was necessary that the breach +should be closed. The Church at Jerusalem was poor; +a collection was ordered by St. Paul to be made for its +necessities. He undertook to carry the money himself +to Jerusalem, and at the same time, by conforming to +an insignificant legal custom, to recover the regard and +confidence of the apostles. +</p> + +<p> +This purpose emerges at every point in the history of +St. Paul's last visit to Jerusalem. But it was too late. +The alienation of parties was too complete to be salved +over with a gift of money and appeased by shaven +crowns.<note place='foot'>Acts xxi. 23, 24.</note> +</p> + +<p> +When St. Paul was taken, he made one ineffectual +effort to establish his relation to Judaism, by an appeal +to the Pharisees. But it failed. He was regarded with +undisguised abhorrence by the Jews, with coldness by +the Nazarenes. The Jews would have murdered him. +We do not hear that a Nazarene visited him. +</p> + +<p> +Further traces of the conflict appear in the Epistles. +The authenticity of the Epistle to the Hebrews has been +doubted, disputed, and on weighty grounds. It is saturated +with Philonism, whole passages of Philo re-appear +in the Epistle to the Hebrews, yet I cannot doubt that +it is by St. Paul. When the heat of contest was somewhat +abated, when he saw how wofully he had been +misunderstood by his Jewish and Gentile converts in +the matter of the freedom of the Gospel; when he learned +how that even the heathen, not very nice about morals, +<pb n='031'/><anchor id='Pg031'/> +spoke of the scandals that desecrated the assemblies of +the Pauline Christians,—then no doubt he saw that it +was necessary to lay down a plain, sharp line of demarcation +between those portions of the Law which were +not binding, and those which were. Following a train +of thought suggested by Philo, whose works he had just +read, he showed that the ceremonial, sacrificial law was +symbolical, and that, as it typified Christ, the coming of +the One symbolized abrogated the symbol. But the +moral law had no such natural limit, therefore it was +permanent. Yet he was anxious not to be thought to +abandon his high views of the dignity of Faith; and the +Epistle to the Hebrews contains one of the finest passages +of his writing, the magnificent eulogy on Faith in +the 11th chapter. St. Paul, like Luther, was not a clear +thinker, could not follow a thread of argument uninterruptedly +to its logical conclusion. Often, when he saw +that conclusion looming before him, he hesitated to +assert it, and proceeded to weaken the cogency of his +former reasoning, or diverged to some collateral or irrelevant +topic. +</p> + +<p> +The Epistle to the Hebrews is, I doubt not, a reflex +of the mind of Paul under the circumstances indicated. +</p> + +<p> +This Epistle, there can be little question, called forth +the counterblast of the Epistle of James, the Lord's +brother. But the writer of that Epistle exhibits an +unjust appreciation of the character of St. Paul. Paul +was urged on by conviction, and not actuated by vanity. +Yet the exasperation must have been great which called +forth the indignant exclamation, <q>Wilt thou know, O +vain man, that faith without works is dead!</q><note place='foot'>James ii. 20.</note> +</p> + +<p> +The second of the Canonical Epistles attributed to +<pb n='032'/><anchor id='Pg032'/> +St. Peter,<note place='foot'>It is included by Eusebius in the Antilegomena, and, according to +St. Jerome, was rejected as a spurious composition by the majority of the +Christian world.</note> if not the expression of the opinion of the +Prince of the Apostles himself, represents the feelings of +Nazarene Christians of the first century. It cautions +those who read the writings of St. Paul, <q>which they +that are unlearned and unstable wrest, as they do also +the other Scriptures, unto their own destruction.</q> +</p> + +<p> +The Nicolaitans, taking advantage of the liberty accorded +them in one direction, assumed it in another. In +the letter to the Church of Pergamos, in the Apocalypse, +they are denounced as <q>eating things sacrificed to idols, +and committing fornication.</q><note place='foot'>Rev. ii. 1, 14, 15.</note> They are referred to as +the followers of Balaam, both in that Epistle and in the +Epistles of Jude and the 2nd of St. Peter. This is because +Balaam has the same significance as Nicolas.<note place='foot'>בלעם, <hi rend='italic'>destruction of the people</hi>, from בלע, <hi rend='italic'>to swallow up</hi>, and +עם, <hi rend='italic'>people</hi> = Νικόλαος.</note> +Jude, the brother of James, writes of them: <q>Certain +men are crept in unawares ... ungodly men turning +the grace of our God into lasciviousness ... who +defile the flesh, despise dominion, and speak evil of dignities,</q> +<hi rend='italic'>i.e.</hi> of the apostles; <q>these speak evil of those +things which they know not; but what they know +naturally, as brute beasts, in those things they corrupt +themselves. But, beloved, remember ye the words which +were spoken before of the apostles of our Lord Jesus +Christ; how that they told you there should be mockers +in the last time, who should walk after their own ungodly +lusts. These be they who separate themselves, +sensual, having not the Spirit.</q> +</p> + +<p> +And St. Peter wrote in wrath and horror. <q>It had +been better not to have known the way of righteousness, +<pb n='033'/><anchor id='Pg033'/> +than, after they have known it, to turn from the +holy commandment delivered unto them.</q><note place='foot'>2 Pet. ii. 21.</note> +</p> + +<p> +The extreme Pauline party went on their way; +Marcion, Valentine, Mark, were its successive high-priests +and prophets. It ran from one extravagance to +another, till it sank into the preposterous sect of the +Cainites; in their frantic hostility to the Law, canonizing +Cain, Esau, Pharaoh, Saul, all who are denounced in the +Old Testament as having resisted the God of the Law, +and deifying the Serpent, the Deceiver, as the God of +the Gospel who had first revealed to Eve the secret of +liberty, of emancipation from restraint. +</p> + +<p> +But disorders always are on the surface, patent to +every one, and cry out for a remedy. Those into which +the advanced Pauline party had fallen were so flagrant, +so repugnant to the good sense and right feelings of +both Jew and Gentile believers, that they forced on a +reaction. The most impracticable antinomians on one +side, and obstructive Judaizers on the other, were cut +off, or cut themselves off, from the Church; and a +temper of mutual concession prevailed among the moderate. +At the head of this movement stood St. John. +</p> + +<p> +The work of reconciliation was achieved by the +Apostle of Love. A happy compromise was effected. +The Sabbath and the Lord's-day were both observed, +side by side. Nothing was said on one side about distinction +in meats, and the sacred obligation of washing; +and on the other, the Gentile Christians adopted the +Psalms of David and much of the ceremonial of the +Temple into their liturgy. The question of circumcision +was not mooted. It had died out of exhaustion, +and the doctrine of Justification was accepted as a harmless +opinion, to be constantly corrected by the moral law +and common sense. +</p> + +<pb n='034'/><anchor id='Pg034'/> + +<p> +A similar compromise took place at the English +Reformation. In deference to the dictation of foreign +reformers, the Anglican divines adopted their doctrine of +Justification by Faith only into the Articles, but took +the wise precaution of inserting as an antidote the +Decalogue in the Communion Office, and of ordering it +to be written up, where every one might read, in the +body of the church. +</p> + +<p> +The compromise effected by the influence and +authority of St. John was rejected by extreme partizans +on the right and the left. The extreme Paulines continued +to refuse toleration to the Law and the Old +Testament. The Nazarene community had also its +impracticable zealots who would not endure the reading +of the Pauline Epistles. +</p> + +<p> +The Church, towards the close of the apostolic age, +was made up of a preponderance of Gentile converts; +in numbers and social position they stood far above the +Nazarenes. +</p> + +<p> +Under St. John, the Church assumed a distinctively +Gentile character. In its constitution, religious worship, +in its religious views, it differed widely from the Nazarene +community in Palestine. +</p> + +<p> +With the disappearance from its programme of distinction +of meats and circumcision, its connection with +Judaism had disappeared. But Nazarenism was not +confined to Palestine. In Rome, in Greece, in Asia +Minor, there were large communities, not of converted +Jews only, but of proselytes from Gentiledom, who regarded +themselves as constituting the Church of Christ. +The existence of this fact is made patent by the Clementines +and the Apostolic Constitutions. St. Peter's successors +in the see of Rome have been a matter of perplexity. +It has impressed itself on ecclesiastical students +that Linus and Cletus ruled simultaneously. I have +<pb n='035'/><anchor id='Pg035'/> +little doubt it was so. The Judaizing Church was strong +in Rome. Probably each of the two communities had +its bishop set over it, one by Paul, the other by Peter. +</p> + +<p> +Whilst the <q>Catholic</q> Church, the Church of the +compromise, grew and prospered, and conquered the +world, the narrow Judaizing Church dwindled till it expired, +and with its expiration ceased conversion from +Judaism. This Jewish Church retained to the last its +close relationship with Mosaism. Circumstances, as has +been shown, drew the Jewish believer and the Pharisee +together. +</p> + +<p> +When Jerusalem fell, the Gentile Church passed without +a shudder under the Bethlehem Gate, whereon an +image of a swine had been set up in mockery; contemplated +the statue of Hadrian on the site of the Temple +without despair, and constituted itself under a Gentile +bishop, Mark, in Ælia Capitolina. +</p> + +<p> +But the old Nazarene community, the Church of +James and Symeon, clinging tightly to its old traditions, +crouched in exile at Pella, confounded by the Romans +in common banishment with the Jew. The guards +thrust back Nazarene and Jew alike with their spears, +when they ventured to approach the ruins of their prostrate +city, the capital of their nation and of their faith. +</p> + +<p> +The Church at Jerusalem under Mark was, to the +Nazarene, alien; its bishop an intruder. To the Nazarene, +the memory of Paul was still hateful. The Clementine +Recognitions speak of him with thinly-disguised +aversion, and tell of a personal contest between him, +when the persecutor Saul, and St. James their bishop, +and of his throwing down stairs, and beating till nearly +dead, the brother of the Lord. In the very ancient +apocryphal letter of St. Peter to St. James, belonging to +the same sect, and dating from the second century, Paul +is spoken of as the <q>enemy preaching a doctrine at once +<pb n='036'/><anchor id='Pg036'/> +foolish and lawless.</q><note place='foot'>Τοῦ ἐχθροῦ ἀνθρώπου ἄνομον τίνα καὶ φλυαρώδη διδασκαλιάν—Clem. +Homil. xx. ed. Dressel, p. 4. The whole passage is sufficiently +curious to be quoted. St. Peter writes: <q>There are some from among +the Gentiles who have rejected my legal preaching, attaching themselves to +certain lawless and trifling preaching of the man who is my enemy. And +these things some have attempted while I am still alive, to transform my +words by certain various interpretations, in order to the dissolution of +the Law; as though I also myself were of such a mind, but did not freely proclaim +it, which God forbid! For such a thing were to act in opposition to +the law of God, which was spoken by Moses, and was borne witness to by +our Lord in respect of its eternal continuance; for thus he spoke: The +heavens and the earth shall pass away, but one jot or one tittle shall in +no wise pass from the law.</q></note> The Nazarene Christians, as +Irenaeus and Theodoret tell us, regarded him as an +apostate.<note place='foot'><q>Apostolum Paulum recusantes, apostatam eum legis dicentes.</q>—Iren. +Adv. Haeres. i. 26. Τὸν δὲ ἀπόστυλον ἀποστάτην καλοῦσι.—Theod. +Fabul. Haeret. ii. 1.</note> They would not receive his Epistles or the +Gospel of St. Luke drawn up under his auspices. +</p> + +<p> +In the Homilies, St. Peter is made to say: +</p> + +<quote rend='display'> + +<p> +<q>Our Lord and Prophet, who hath sent us, declared that +the Wicked One, having disputed with him forty days, and +having prevailed nothing against him, promised that he +would send apostles among his subjects to deceive. Wherefore, +above all, remember to shun apostle or teacher or prophet +who does not first accurately compare his preaching with +[that of] James, who was called the Brother of my Lord, and +to whom was entrusted the administration of the Church of +the Hebrews at Jerusalem. And that, even though he come +to you with credentials; lest the wickedness which prevailed +nothing when disputing forty days with our Lord should +afterwards, like lightning falling from heaven upon earth, +send a preacher to your injury, preaching under pretence of +truth, like this Simon [Magus], and sowing error.</q><note place='foot'>Hom. xi. 85.</note> +</p> + +</quote> + +<p> +The reader has but to study the Clementine Homilies +<pb n='037'/><anchor id='Pg037'/> +and Recognitions, and his wonder at the silence of Josephus +and Justus will disappear. +</p> + +<p> +Those curious books afford us a precious insight into +the feelings of the Nazarenes of the first and second +centuries, showing us what was the temper of their +minds and the colour of their belief. They represent +St. James as the supreme head of the Church. He is +addressed by St. Peter, <q>Peter to James, the Lord and +Bishop of the Holy Church, under the Father of all.</q> +St. Clement calls him <q>the Lord and Bishop of bishops, +who rules Jerusalem, the Holy Church of the Hebrews, +and the Churches everywhere excellently founded by +the providence of God.</q> +</p> + +<p> +Throughout the curious collection of Homilies, Christianity +is one with Judaism. It is a reform of Mosaism. +It bears the relation to Judaism, that the Anglican +Church of the last three centuries, it is pretended, bears +to the Mediaeval Church in England. Everything essential +was retained; only the traditions of the elders, the +glosses of the lawyers, were rejected. +</p> + +<p> +Christianity is never mentioned by name. A believer +is called, not a Christian, but a Jew. Clement describes +his own conversion: <q>I betook myself to the +holy God and Law of the Jews, putting my faith in the +well-assured conclusion that the Law has been assigned +by the righteous judgment of God.</q><note place='foot'>Hom. iv. 22.</note> +</p> + +<p> +Apion the philosopher, is spoken of as hating the +Jews; the context informs us that by Jews is meant +those whom we should call Christians. +</p> + +<p> +Moses is the first prophet, Jesus the second. Like +their spiritual ancestors the Essenes, the Nazarenes protested +that the Law was overlaid with inventions of a +later date; these Jesus came to efface, that he might +re-edit the Law in its ancient integrity. The original +<pb n='038'/><anchor id='Pg038'/> +Law, as given by God and written by Moses, was lost; +it was found again after 300 years, lost again, and then +re-written from memory by Ezra. Thus it came to pass +that the Old Revelation went through various editions, +which altered its meaning, and left it a compound of +truths and errors.<note place='foot'>Clem. Homil. ii. 38-40, 48, iii. 50, 51.</note> It was the mark of a good and wise +Jew, instructed by Jesus, to distinguish between what +was true and what was false in the Scriptures. +</p> + +<p> +Thus the Nazarene thought himself a Hebrew of the +Hebrews, as an Anglican esteems himself a better +Catholic than the Catholics. The Nazarenes would +have resented with indignation the imputation that they +were a sect alien from the commonwealth of Israel, and, +like all communities occupying an uneasy seat between +two stools, were doubly, trebly vehement in their denunciation +of that sect to which they were thought to bear +some relation. They repudiated <q>Christianity,</q><note place='foot'>Of course I mean the designation given to the Pauline sect, not the +religion of Christ.</note> as a +high Anglican repudiates Protestantism; they held aloof +from a Pauline believer, as an English Churchman will +stand aloof from a Lutheran. +</p> + +<p> +And thus it came to pass that the Jewish historians +of the first century said nothing about Christ and the +Church he founded. +</p> + +<p> +And yet St. Paul had wrought a work for Christ and +the Church which, humanly speaking, none else could +have effected. +</p> + +<p> +The Nazarene Church was from its infancy prone to +take a low view of the nature of Christ. The Jewish +converts were so infected with Messianic notions that +they could look on Jesus Christ only as the Messiah, +not as incarnate God. They could see in him a prophet, +<q>one like unto Moses,</q> but not one equal to the Father. +</p> + +<pb n='039'/><anchor id='Pg039'/> + +<p> +The teaching of the apostles seemed powerless at the +time to lift the faith of their Jewish converts to high +views of the Lord's nature and mission. Their Judaic +prejudice strangled, warped their faith. Directly the +presence of the apostles was withdrawn, the restraint on +this downward gravitation was removed, and Nazarenism +settled into heresy on the fundamental doctrine of +Christianity. To Gentiles it was in vain to preach Messianism. +Messianism implied an earnest longing for a +promised deliverer. Gentiles had no such longing, had +never been led to expect a deliverer. +</p> + +<p> +The apostle must take other ground. He took that +of the Incarnation, the Godhead revealing the Truth +to mankind by manifestation of itself among men, in +human flesh. +</p> + +<p> +The apostles to the circumcision naturally appealed +to the ruling religious passion in the Jewish heart—the +passion of hope for the promised Messiah. The Messiah +was come. The teaching of the apostles to the circumcision +necessarily consisted of an explanation of this +truth, and efforts to dissipate the false notions which +coloured Jewish Messianic hopes, and interfered with +their reception of the truth that Jesus was the one who +had been spoken of by the prophets, and to whose +coming their fathers had looked. +</p> + +<p> +To the Gentiles, St. Paul preached Christ as the revealer +to a dark and ignorant world of the nature of +God, the purpose for which He had made man, and the +way in which man might serve and please God. The +Jews had their revelation, and were satisfied with it. +The Gentiles walked in darkness; they had none; their +philosophies were the gropings of earnest souls after +light. The craving of the Gentile heart was for a revelation. +Paul preached to them the truth manifested to +the world through Christ. +</p> + +<pb n='040'/><anchor id='Pg040'/> + +<p> +Thus Pauline teaching on the Incarnation counteracted +the downward drag of Nazarene Messianism, which, when +left to itself, ended in denying the Godhead of Christ. +</p> + +<p> +If for a century the churches founded by St. Paul were +sick with moral disorders, wherewith they were inoculated, +the vitality of orthodox belief in the Godhead of +Christ proved stronger than moral heresy, cast it out, +and left only the scars to tell what they had gone +through in their infancy. +</p> + +<p> +Petrine Christianity upheld the standard of morality, +Pauline Christianity bore that of orthodoxy. +</p> + +<p> +St. John, in the cool of his old age, was able to give +the Church its permanent form. The Gentile converts +had learned to reverence the purity, the uprightness, the +truthfulness of the Nazarene, and to be ashamed of their +excesses; and the Nazarene had seen that his Messianism +supplied him with nothing to satisfy the inner +yearning of his nature. Both met under the apostle of +love to clasp hands and learn of one another, to confess +their mutual errors, to place in the treasury of the +Church, the one his faith, the other his ethics, to be the +perpetual heritage of Christianity. +</p> + +<p> +Some there were still who remained fixed in their prejudices, +self-excommunicated, monuments to the Church +of the perils she had gone through, the Scylla and Charybdis +through which she had passed with difficulty, +guided by her Divine pilot. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +I have been obliged at some length to show that the +early Christian Church in Palestine bore so close a resemblance +to the Essene sect, that to the ordinary superficial +observer it was indistinguishable from it. And +also, that so broad was the schism separating the Nazarene +Church consisting of Hebrews, from the Pauline +Church consisting of Gentiles that no external observer +<pb n='041'/><anchor id='Pg041'/> +who had not examined the doctrines of these communities +would suppose them to be two forms of the same +faith, two religions sprung from the same loins. Their +connection was as imperceptible to a Jew, as would be +that between Roman Catholicism and Wesleyanism to-day. +</p> + +<p> +Both Nazarene and Jew worshipped in the same +temple, observed the same holy days, practised the same +rites, shrank with loathing from the same food, and +mingled their anathemas against the same apostate, +Paul, who had cast aside at once the law in which he +had been brought up, and the Hebrew name by which +he had been known. +</p> + +<p> +The silence of Josephus and Justus under these circumstances +is explicable. They have described Essenism; +that description covers Nazarenism as it appeared +to the vulgar eye. If they have omitted to speak of +Jesus and his death, it is because both wrote at the time +when Nazarene and Pharisee were most closely united +in sympathy, sorrow and regret for the past. It was +not a time to rip up old wounds, and Justus and Josephus +were both Pharisees. +</p> + +<p> +That neither should speak of Pauline Christianity is +also not remarkable. It was a Gentile religion, believed +in only by Greeks and Romans; it had no open <emph>observable</emph> +connection with Judaism. It was to them but +another of those many religions which rose as mushrooms, +to fade away again on the soil of the Roman +world, with which the Jewish historians had little interest +and no concern. +</p> + +<p> +If this explanation which I have offered is unsatisfactory, +I know not whither to look for another which +can throw light to the strange silence of Philo, Josephus +and Justus. +</p> + +<p> +It is thrown in the teeth of Christians, that history, +<pb n='042'/><anchor id='Pg042'/> +apart from the Gospels, knows nothing of Christ; that +the silence of contemporary, and all but contemporary, +Jewish chroniclers, invalidates the testimony of the inspired +records. +</p> + +<p> +The reasons which I have given seem to me to explain +this silence plausibly, and to show that it arose, +not from ignorance of the acts of Christ and the existence +of the Church, but from a deliberate purpose. +</p> + +</div> + +<pb n='043'/><anchor id='Pg043'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>III. The Jew Of Celsus.</head> + +<p> +Celsus was one of the four first controversial opponents +of Christianity. His book has been lost, with the +exception of such portions as have been preserved by +Origen. +</p> + +<p> +Nothing for certain is known of Celsus. Origen endeavours +to make him out to be an Epicurean, as prejudice +existed even among the heathen against this school of +philosophy, which denied, or left as open questions, the +existence of a God, Providence, and the Eternity of the +Soul. He says in his first book that he has heard there +had existed two Epicureans of the name of Celsus, one +who lived in the reign of Nero († A.D. 68), the other +under Hadrian († A.D. 138), and it is with this latter +that he has to do. But it is clear from passages of +Celsus quoted by Origen, that this antagonist of Christianity +was no Epicurean, but belonged to that school of +Eclectics which based its teaching on Platonism, but +adopted modifications from other schools. Origen himself +is obliged to admit in several passages of his +controversial treatise that the views of Celsus are not +Epicurean, but Platonic; but he pretends that Celsus disguised +his Epicureanism under a pretence of Platonism. +Controversialists in the first days of Christianity were +as prompt to discredit their opponents by ungenerous, +false accusation, as in these later days. +</p> + +<p> +We know neither the place nor the date of the birth +of Celsus. That he lived later than the times of Hadrian +<pb n='044'/><anchor id='Pg044'/> +is clear from his mention of the Marcionites, who only +arose in A.D. 142, and of the Marcellians, named after +the woman Marcella, who, according to the testimony +of Irenaeus,<note place='foot'>Adv. Haeres. i. 24.</note> first came to Rome in the time of Pope +Anicetus, after A.D. 157. As Celsus in two passages remarks +that the Christians spread their doctrines secretly, +because they were forbidden under pain of death to +assemble together for worship, it would appear that he +wrote his book Λόγος ἀληθής during the reign of Marcus +Aurelius (between 161-180), who persecuted the Christians. +We may therefore put the date of the book approximately +at A.D. 176. +</p> + +<p> +The author is certainly the Celsus to whom Lucian +dedicated his writing, <q>Alexander the False Prophet.</q> +Of the religious opinions of Celsus we are able to form a +tolerable conception from the work of Origen. <q>If the +Christians only honoured One God,</q> says he,<note place='foot'>Origen, Contr. Cels. lib. viii.</note> <q>then the +weapons of their controversy with others would not be +so weak; but they show to a man, who appeared not +long ago, an exaggerated honour, and are of opinion that +they are not offending the Godhead, when they show to +one of His servants the same reverence that they pay +to God Himself.</q> Celsus acknowledges, with the Platonists, +One only, eternal, spiritual God, who cannot be +brought into union with impure matter, the world. All +that concerns the world, he says, God has left to the +dispensation of inferior spirits, which are the gods of +heathendom. The welfare of mankind is at the disposal +of these inferior gods, and men therefore do well to +honour them in moderation; but the human soul is called +to escape the chains of matter and strain after perfect +purity; and this can only be done by meditation on the +One, supreme, almighty God. <q>God,</q> says he,<note place='foot'><hi rend='italic'>Ibid.</hi> lib. vi.</note> <q>has +<pb n='045'/><anchor id='Pg045'/> +not made man in His image, as Christians affirm; for +God has not either the appearance of a man, nor indeed +any visible form.</q> In the fourth Book he remarks, in +opposition to the Christian doctrine of the Incarnation, +<q>I will appeal to that which has been held as true in +all ages,—that God is good, beautiful, blessed, and possesses +in Himself all perfections. If He came down +among men, He must have altered His nature; from a +good God, He must have become bad; from beautiful, +ugly; from blessed, unhappy; and His perfect Being +would have become one of imperfection. Who can tolerate +such a change? Only transitory things alter their conditions; +the intransitory remain ever the same. Therefore +it is impossible to conceive that God can have been +transformed in such a manner.</q> +</p> + +<p> +It is remarkable that Celsus, living in the middle of +the second century, and able to make inquiries of aged +Jews whose lives had extended from the first century, +should have been able to find out next to nothing about +Jesus and his disciples, except what he read in the +Gospels. This is proof that no traditions concerning +Jesus had been preserved by the Jews, apart from those +contained in the Gospels, Canonical and Apocryphal. +</p> + +<p> +Origen's answer to Celsus is composed of eight Books. +In the first Book a Jew speaks, who is introduced by +Celsus as addressing Jesus himself; in the second Book +this Jew addresses those of his fellow-countrymen who +have embraced Christianity; in the other six Books +Celsus speaks for himself. Origen extracts only short +passages from the work of Celsus, and then labours to +demolish the force of the argument of the opponent of +Christianity as best he can. +</p> + +<p> +The arguments of Celsus and the counter-arguments +of Origen do not concern us here. All we have to deal +<pb n='046'/><anchor id='Pg046'/> +with are those traditions or slanders detailed to Celsus +by the Jews, which he reproduces. That Celsus was +in communication with Jews when he wrote the two +first Books is obvious, and the only circumstances he +relates which concern the life of our Lord he derived +from his Jewish informants. <q>The Jew (whom Celsus +introduces) addresses Jesus, and finds much fault. In +the first place, he charges him with having falsely proclaimed +himself to be the Son of a Virgin; afterwards, +he says that Jesus was born in a poor Jewish village, +and that his mother was a poor woman of the country, +who supported herself with spinning and needlework; +that she was cast off by her betrothed, a carpenter; and +that after she was thus rejected by her husband, she +wandered about in disgrace and misery till she secretly +gave birth to Jesus. Jesus himself was obliged from +poverty and necessity to go down as servant into Egypt, +where, he learnt some of the secret sciences which are +in high honour among the Egyptians; and he placed +such confidence in these sciences, that on his return to +his native land he gave himself out to be a God.</q> +</p> + +<p> +Origen adds: <q>The carpenter, as the Jew of Celsus +declares, who was betrothed to Mary, put the mother +of Jesus from him, because she had broken faith with +him, in favour of a soldier named Panthera!</q> +</p> + +<p> +Again: <q>Celsus relates from the Gospel of Matthew +the flight of Christ into Egypt; but he denies all that +is marvellous and supernatural in it, especially that an +angel should have appeared to Joseph and ordered him +to escape. Instead of seeking whether the departure of +Jesus from Judaea and his residence in Egypt had not +some spiritual meaning, he has made up a fable concerning +it. He admits, indeed, that Jesus may have +wrought the miracles which attracted such a multitude +<pb n='047'/><anchor id='Pg047'/> +of people to him, and induced them to follow him as +the Messiah; but he pretends that these miracles were +wrought, not by virtue of his divine power, but of his +magical knowledge. Jesus, says he, had a bad education; +later he went into Egypt and passed into service +there, and there learnt some wonderful arts. When he +came back to his fatherland, on account of these arts, +he gave himself out to be a God.</q><note place='foot'>Contra Cels. lib. i.</note> +</p> + +<p> +<q>The Jew brought forward by Celsus goes on to say, <q>I +could relate many things more concerning Jesus, all +which are true, but which have quite a different character +from what his disciples relate touching him; but, +I will not now bring these forward.</q> And what are +these facts,</q> answers Origen, <q>which are not in agreement +with the narratives of the Evangelists, and which +the Jew refrains from mentioning? Unquestionably, he +is using only a rhetorical expression; he pretends that +he has in his store abundance of munitions of war to +discharge against Jesus and his doctrine, but in fact he +knows nothing which can deceive the hearer with the +appearance of truth, <emph>except those particulars which he has +culled from the the Gospels themselves</emph>.</q><note place='foot'><hi rend='italic'>Ibid.</hi> lib. ii.</note> +</p> + +<p> +This is most important evidence of the utter ignorance +of the Jews in the second century of all that related to +the history of our Lord. Justus and Josephus had been +silent. There was no written narrative to which the +Jew might turn for information; his traditions were +silent. The fall of Jerusalem and the dispersion of the +Jews had broken the thread of their recollections. +</p> + +<p> +It is very necessary to bear this in mind, in order to +appreciate the utter worthlessness of the stories told of +our Saviour in the Talmud and the Toledoth Jeschu. An +attempt has been made to bolster up these late fables, +<pb n='048'/><anchor id='Pg048'/> +and show that they are deserving of a certain amount +of confidence.<note place='foot'>Amongst others, Clemens: Jesus von Nazareth, Stuttgart, 1850; Von +der Alme: Die Urtheile heidnischer und jüdischer Schriftsteller, Leipzig, +1864.</note> +</p> + +<p> +But it is clear that the religious movement which our +Lord originated in Palestine attracted much less attention +at the time than has been usually supposed. The +Sanhedrim at first regarded his teaching with the contempt +with which, in after times, Leo X. heard of the +preaching of Luther. <q>It is a schoolman's proposition,</q> +said the Pope. <q>A new rabbinical tradition,</q> the elders +probably said. Only when their interests and fears +were alarmed, did they interfere to procure the condemnation +of Christ. And then they thought no more +of their victim and his history than they did later of +the history of James, the Lord's brother. The preaching +and death of Jesus led to no tumultuous outbreak against +the Roman government, and therefore excited little interest. +The position of Christ as the God-man was not +forced on them by the Nazarenes. The Jews noticed +the virtues of these men, but ignored their peculiar +tenets, till traditions were lost; and when the majesty +of Christ, incarnate God, shone out on the world which +turned to acknowledge him, they found that they had +preserved no records, no recollections of the events in +the history of Jesus. That he was said by Christians +to have been born of a Virgin, driven into Egypt by +King Herod—that he wrought miracles, gathered disciples, +died on the cross and rose again—they heard from +the Christians; and these facts they made use of to +pervert them into fantastic fables, to colour them with +malignant inventions. The only trace of independent +tradition is in the mention made of Panthera by the +Jew produced by Celsus. +</p> + +<pb n='049'/><anchor id='Pg049'/> + +<p> +It is perhaps worthy of remark that St. Epiphanius, +who wrote against heresies at the end of the fourth century, +gives the genealogy of Jesus thus:<note place='foot'>Adv. Haer. lib. iii; Haer. lxviii. 7.</note> +</p> + +<quote rend='display'> +<lg> +<l><hi rend='italic'>Jacob, called Panther</hi>, married to ?</l> +<l rend='margin-left: 2'>Offspring:</l> +<l rend='margin-left: 4'>Mary, married to Joseph</l> +<l rend='margin-left: 6'>Offspring:</l> +<l rend='margin-left: 8'><hi rend='italic'>Jesus</hi></l> +<l rend='margin-left: 4'>Cleophas</l> +</lg> +</quote> + +<p> +It shows that in the fourth century the Jewish stories +of Panthera had made such an impression on the Christians, +that his name was forced into the pedigree of Jesus. +</p> + +<p> +Had any of the stories found in the Toledoth Jeschu +existed in the second century, we should certainly have +found them in the book of Celsus. +</p> + +<p> +Origen taunts the Jew with knowing nothing of Christ +but what he had found out from the Gospels. He would +not have uttered that taunt had any anti-Christian apocryphal +biographies of Christ existed in his day. The +Talmud, indeed, has the tale of Christ having studied +magic in Egypt. Whence this legend, as well as that of +Panthera, came, we shall see presently. +</p> + +</div> + +<pb n='050'/><anchor id='Pg050'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>IV. The Talmud.</head> + +<p> +The Talmud (<hi rend='italic'>i.e.</hi> the Teaching) consists of two parts, +the Mischna and the Gemara. +</p> + +<p> +The Mischna (<hi rend='italic'>i.e.</hi> δευτέρωσις, Second Law, or Recapitulation) +is a collection of religious ordinances, interpretations +of Old Testament passages, especially of +Mosaic rules, which have been given by various illustrious +Rabbis from the date of the founding of the second +Temple, therefore from about B.C. 400 to the year +A.D. 200. These interpretations, which were either +written or orally handed down, were collected in the +year A.D. 219 by the Rabbi Jehuda the Holy, at Tiberias, +on the Sea of Galilee, into a book to which he gave +the name of Mischna, the Recapitulation of the Law. +At that time the Jewish Sanhedrim and the Patriarch +resided at Tiberias. After the destruction of Jerusalem +in A.D. 70, the Sanhedrim, which consisted of seventy-one +persons, assembled at Jamnia, the ancient Philistine +city of Jabne; but on the insurrection of the Jews +under Barcochab, A.D. 135, it took up its quarters at +Tiberias. There the Sanhedrim met under a hereditary +Patriarch of the family of Gamaliel, who bore the title +of Nasi, Chief, till A.D. 420, when the last member of +the house of Gamaliel died, and the Patriarchate and +Sanhedrim departed from Tiberias. +</p> + +<p> +The Mischna is made up of six Orders (Sedarim), +which together contain sixty-three Tractates. The first +Order or Seder is called Iesaïm, and treats of agriculture. +<pb n='051'/><anchor id='Pg051'/> +The second, Moed, treats of festivals. The third, +Naschim, deals with the rights of women. The fourth, +Nezikim, or Jechnoth, treats of cases of law. The fifth, +Kodaschim, of holy things. The sixth, Taharoth, of impurity +and purifications. +</p> + +<p> +The Orders of Kodaschim and Taharoth are incomplete. +The Jerusalem Talmud consists of only the first +four, and the tract Nidda, which belongs to the Order +Taharoth. +</p> + +<p> +Now it is deserving of remark, that many of the +Rabbis whose sayings are recorded in the Mischna lived +in the time of our Lord, or shortly after, and yet that +not the smallest reference is made to the teaching of +Jesus, nor even any allusion to him personally. Although +the Mischna was drawn up beside the Sea of +Galilee, at Tiberias, near where Jesus lived and wrought +miracles and taught, neither he nor his followers are +mentioned once throughout the Mischna. +</p> + +<p> +There must be a reason why the Mischna, as well as +Josephus and Justus of Tiberias, is silent respecting +Jesus of Nazareth. The reason I have already given. +The followers of Jesus were regarded as belonging to +the sect of the Essenes. Our Lord's teaching made no +great impression on the Jews of his time. It was so +radically unlike the pedantry and puerilities of their +Rabbis, that they did not acknowledge him as a teacher +of the Law. He had preached Essene disengagement +from the world, conquest of passion. Only when Essene +enthusiasm was thought to threaten the powerful families +which held possession of and abused the pontifical +office, had the high-priest and his party taken alarm, +and obtained the condemnation and death of Jesus. +Their alarm died away, the political situation altered, +the new Essenianism ceased to be suspected, and Nazarene +Christianity took its place among the parties of +<pb n='052'/><anchor id='Pg052'/> +Judaism, attracting little notice and exciting no active +hostility. +</p> + +<p> +The Mischna was drawn up at the beginning of the +third century, when Christianity was spreading rapidly +through the Roman empire, and had excited the Roman +emperors to fierce persecution of those who professed it. +Yet Jehuda the Holy says not a word about Christ or +Christianity. +</p> + +<p> +He and those whose sayings he quotes had no suspicion +that this religion, which was gaining ground every +day among the Gentiles, had sprung from the teaching +of a Jew. Christianity ruffled not the surface of Jewdom. +The harmless Nazarenes were few, and were as +strict observers of the Law as the straitest Pharisees. +</p> + +<p> +And if Christianity was thus a matter of indifference +to the Jews, no wonder that every recollection of Jesus +of Nazareth, every tradition of his birth, his teaching, +his death, had died away, so that, even at the close of +the second century, Origen could charge his Jew opponent +with knowing nothing of Jesus save what he had +learned from the Gospels. +</p> + +<p> +The Mischna became in turn the subject of commentary +and interpretation by the Rabbis. The explanations +of famous Rabbis, who taught on the Mischna, +were collected, and called Gemara (the Complement), +because with it the collection of rabbinical expositions +of the Law was completed. +</p> + +<p> +There are two editions of the Gemara, one made in +Palestine and called the Jerusalem Gemara, the other +made at Babylon. +</p> + +<p> +The Jerusalem Gemara was compiled about A.D. 390, +under the direction of the Patriarch of Tiberias. But +there was a second Jewish Patriarchate at Babylon, +which lasted till A.D. 1038, whereas that of Tiberias +was extinguished, as has been already said, in A.D. 420. +</p> + +<pb n='053'/><anchor id='Pg053'/> + +<p> +Among the Babylonish Jews, under the direction of their +Patriarch, an independent school of commentators on +the Mischna had arisen. Their opinions were collected +about the year A.D. 500, and compose the Babylonish +Gemara. This latter Gemara is held by modern Jews +in higher esteem than the Jerusalem Gemara. +</p> + +<p> +The Mischna, which is the same to both Gemaras, together +with one of the commentaries and glosses, called +Mekilta and Massektoth, form either the Jerusalem or +the Babylonish Talmud. +</p> + +<p> +All the Jewish historians who speak of the compilation +of the Gemara of Babylon, are almost unanimous +on three points: that the Rabbi Ashi was the first to +begin the compilation, but that death interrupted him +before its completion; that he had for his assistant +another doctor, the Rabbi Avina; and that a certain +Rabbi Jose finished the work seventy-three years after +the death of Rabbi Ashi. Rabbi Ashi is believed to +have died A.D. 427, consequently the Babylonish Talmud +was completed in A.D. 500. +</p> + +<p> +St. Jerome (d. 420) was certainly acquainted with the +Mischna, for he mentions it by name.<note place='foot'><q>Quantae traditiones Pharisaeorum sint, quas hodie vocant δευτερώσεις +et quam aniles fabulae, evolvere nequeo: neque enim libri patitur magnitudo, +et pleraque tam turpia sunt ut erubescam dicere.</q></note> +</p> + +<p> +St. Ephraem (d. 378) says: +</p> + +<quote rend='display'> + +<p> +<q>The Jews have had four sorts of traditions which they +call Repetitions (δευτερώσεις). The first bear the name of +Moses the Prophet; they attribute the second to a doctor +named Akiba or Bar Akiba. The third pass for being those +of a certain Andan or Annan, whom they call also Judas; and +they maintain that the sons of Assamonaeus were the authors +of the fourth. It is from these four sources that all those +doctrines among them are derived, which, however futile they +<pb n='054'/><anchor id='Pg054'/> +may be, by them are esteemed as the most profound science, +and of which they speak with ostentation.</q><note place='foot'>Haeres. xiii.</note> +</p> + +</quote> + +<p> +From this it appears that St. Ephraem was acquainted +not only with the Mischna, but with the Gemara, then +in process of formation. +</p> + +<p> +Both the Jerusalem and the Babylonish Gemara, in +their interpretations of the Mischna, mention Jesus and +the apostles, or, at all events, have been supposed to do +so. At the time when both Gemaras were drawn up, +Christianity was the ruling religion in the Roman empire, +and the Rabbis could hardly ignore any longer the +Founder of the new religion. But their statements concerning +Jesus are untrustworthy, because so late. Had +they occurred in the Mischna, they might have deserved +attention. +</p> + +<p> +But before we consider the passages containing allusions +to Jesus, it will be well to quote a very singular +anecdote in the Jerusalem Gemara:<note place='foot'>Beracoth, xi. <hi rend='italic'>a</hi>.</note> +</p> + +<quote rend='display'> + +<p> +<q>It happened that the cow of a Jew who was ploughing +the ground began to low. An Arab (or a traveller) who was +passing, and who understood the language of beasts, on hearing +this lowing said to the labourer, <q>Son of a Jew! son of a +Jew! loose thine ox and set it free from the plough, for the +Temple is fallen.</q> But as the ox lowed a second time, he +said, <q>Son of a Jew! son of a Jew! yoke thy ox, join her to +the plough, for the Messiah is born.</q> <q>What is his name?</q> +asked the Jew. <q>כובהס, the Consoler,</q> replied the Arab. +<q>And what is the name of his father?</q> asked the Jew. +<q>Hezekiah,</q> answered the Arab. <q>And whence comes he?</q> +<q>From the royal palace of Bethlehem Juda.</q> Then the Jew +sold his ox and his plough, and becoming a seller of children's +clothes went to Bethlehem, where he found the mother of the +Consoler afflicted, because that, on the day he was born, the +<pb n='055'/><anchor id='Pg055'/> +Temple had been destroyed. But the other women, to console +her, said that her son, who had caused the ruin of the +Temple, would speedily rebuild it. Some days after, she +owned to the seller of children's clothes that the Consoler +had been ravished from her, and that she knew not what had +become of him. Rabbi Bun observes thereupon that there +was no need to learn from an Arab that the Messiah would +appear at the moment of the fall of the Temple, as the +prophet Isaiah had predicted this very thing in the two +verses, x. 34 and xi. 1, on the ruin of the Temple, and the +cessation of the daily sacrifice, which took place at the siege +by the Romans, or by the impious kingdom.</q> +</p> + +</quote> + +<p> +This is a very curious story, and its appearance in the +Talmud is somewhat difficult to understand. +</p> + +<p> +We must now pass on to those passages which have +been supposed to refer to our Lord. +</p> + +<p> +In the Babylonish Gemara<note place='foot'>Tract. Sanhedrim, fol. 107, and Sota, fol. 47.</note> it is related that when +King Alexander Jannaeus persecuted the Rabbis, the +Rabbi Jehoshua, son of Parachias, fled with his disciple +Jesus to Alexandria in Egypt, and there both received +instruction in Egyptian magic. On their way back to +Judaea, both were hospitably lodged by a woman. Next +day, as Jehoshua and his disciple were continuing their +journey, the master praised the hospitality of their +hostess, whereupon his disciple remarked that she was +not only a hospitable but a comely woman. +</p> + +<p> +Now as it was forbidden to Rabbis to look with admiration +on female beauty, the Rabbi Jehoshua was so +angry with his disciple, that he pronounced on him excommunication +and a curse. Jesus after this separated +from his master, and gave himself up wholly to the +study of magic. +</p> + +<p> +The name Jesus is Jehoshua Graecised. Both master +<pb n='056'/><anchor id='Pg056'/> +and pupil in this legend bore the same name, but +that of the pupil is in the Talmud abbreviated into +Jeschu. +</p> + +<p> +This story is introduced in the Gemara to illustrate +the obligation incumbent on a Rabbi to keep custody +over his eyes. It bears no signs of having been forced +in so as to give expression to antipathy against Jeschu. +</p> + +<p> +That this Jeschu is our blessed Lord is by no means +evident. On the contrary, the balance of probability is +that the pupil of Jehoshua Ben Perachia was an entirely +different person. +</p> + +<p> +This Jehoshua, son of Perachia, is a known historical +personage. He was one of the Sanhedrim in the reign +of Alexander Jannaeus. He began to teach as Rabbi in +the year of the world 3606, or B.C. 154. Alexander +Jannaeus, son of Hyrcanus, was king of the Jews in +B.C. 106. The Pharisees could not endure that the +royal and high-priestly functions should be united in +the same person; they therefore broke out in revolt. +The civil war caused the death of some 50,000, according +to Josephus. When Alexander had suppressed the +revolt, he led 800 prisoners to the fortress of Bethome, +and crucified them before the eyes of his concubines at +a grand banquet he gave. +</p> + +<p> +The Pharisees, and those of the Sanhedrim who had +not fallen into his hands, sought safety in flight. It was +then probably that Jehoshua, son of Perachia, went down +into Egypt and was accompanied by Jeschu. +</p> + +<p> +Jehoshua was buried at Chittin, but the exact date +of his death is not known.<note place='foot'>Bartolocci: Bibliotheca Maxima Rabbinica, sub. nom.</note> +</p> + +<p> +Alexander Jannaeus died B.C. 79, after a reign of +twenty-seven years, whilst besieging the castle of +Ragaba on the further side of Jordan. +</p> + +<p> +It will be seen at once that the date of the Talmudic +<pb n='057'/><anchor id='Pg057'/> +Jeschu is something like a century earlier than that of +the Jesus of the Gospels. +</p> + +<p> +Moreover, it cannot be said that Jewish tradition +asserts their identity. On the contrary, learned Jewish +writers have emphatically denied that the Jeschu of the +Talmud is the Jesus of the Gospels. +</p> + +<p> +In the <q>Disputation</q> of the Rabbi Jechiels with +Nicolas, a convert, occurs this statement. <q>This (which +is related of Jesus and the Rabbi Joshua, son of Perachia) +contains no reference to him whom Christians +honour as a God;</q> and then he points out that the impossibility +of reconciling the dates is enough to prove +that the disciple of Joshua Ben Perachia was a person +altogether distinct from the Founder of Christianity. +</p> + +<p> +The Rabbi Lippmann<note place='foot'>Sepher Nizzachon, n. 337.</note> gives the same denial, and +shows that Jesus of the Gospels was a contemporary of +Hillel, whereas the Jeschu of the anecdote lived from +two to three generations earlier. +</p> + +<p> +The Rabbi Salman Zevi entered into the question +with great care in a pamphlet, and produced ten reasons +for concluding that the Jeschu of the Talmud was not +the Jesus, son of Mary, of the Evangelists.<note place='foot'>Eisenmenger: Neuentdecktes Judenthum, I. pp. 231-7. Königsberg, +1711.</note> +</p> + +<p> +We can see now how it was that the Jew of Celsus +brought against our Lord the charge of having learned +magic in Egypt. He had heard in the Rabbinic schools +the anecdote of Jeschu, pupil of Jehoshua, son of Perachia,—an +anecdote which could scarcely fail to be narrated +to all pupils. He at once concluded that this Jeschu +was the Jesus of the Christians, without troubling himself +with the chronology. +</p> + +<p> +In the Mischna, Tract. Sabbath, fol. 104, it is forbidden +to make marks upon the skin. The Babylonish Gemara +<pb n='058'/><anchor id='Pg058'/> +observes on this passage: <q>Did not the son of Stada +mark the magical arts on his skin, and bring them with +him out of Egypt?</q> This son of Stada is Jeschu, as +will presently appear. +</p> + +<p> +In the Mischna of Tract. Sanhedrim, fol. 43, it is ordered +that he who shall be condemned to death by stoning +shall be led to the place of execution with a herald +going before him, who shall proclaim the name of the +offender, and shall summon those who have anything to +say in mitigation of the sentence to speak before the +sentence is put in execution. +</p> + +<p> +On this the Babylonish Gemara remarks, <q>There exists +a tradition: On the rest-day before the Sabbath they +crucified Jeschu. For forty days did the herald go before +him and proclaim aloud, He is to be stoned to death +because he has practised evil, and has led the Israelites +astray, and provoked them to schism. Let any one who +can bring evidence of his innocence come forward and +speak! But as nothing was produced which could establish +his innocence, he was crucified on the rest-day of +the Passah (<hi rend='italic'>i.e.</hi> the day before the Passover).</q> +</p> + +<p> +The Mischna of Tract. Sanhedrim, fol. 67, treats of the +command in Deut. xiii. 6-11, that any Hebrew who +should introduce the worship of other gods should be +stoned with stones. On this the Gemara of Babylon +relates that, in the city of Lydda, Jeschu was heard +through a partition endeavouring to persuade a Jew to +worship idols; whereupon he was brought forth and +crucified on the eve of the Passover. <q>None of those +who are condemned to death by the Law are spied upon +except only those (seducers of the people). How are +they dealt with? They light a candle in an inner +chamber, and place spies in an outer room, who may +watch and listen to him (the accused). But he does not +see them. Then he whom the accused had formerly +<pb n='059'/><anchor id='Pg059'/> +endeavoured to seduce says to him, <q>Repeat, I pray you, +what you told me before in private.</q> Then, should he +do so, the other will say further, <q>But how shall we leave +our God in heaven and serve idols?</q> Now should the +accused be converted and repent at this saying, it is +well; but if he goes on to say, That is our affair, and so +and so ought we to do, then the spies must lead him off +to the house of judgment and stone him. This is what +was done to the son of Stada at Lud, and they hung +him up on the eve of the Passover.</q><note place='foot'>Tract. Sabbath, fol. 67.</note> And the Tract. +Sanhedrim says, <q>It is related that on the eve of the +Sabbath they crucified Jeschu, a herald going before +him,</q> as has been already quoted; and then follows the +comment: <q>Ula said, Will you not judge him to have +been the son of destruction, because he is a seducer of +the people? For the Merciful says (Deut. xiii. 8), Thou +shalt not spare him, neither shalt thou conceal him. But +I, Jesus, am heir to the kingdom. Therefore (the herald) +went forth proclaiming that he was to be stoned because +he had done an evil thing, and had seduced the people, +and led them into schism. And (Jeschu) went forth to +be stoned with stones because he had done an evil thing, +and had seduced the people and led them into schism.</q> +</p> + +<p> +The Babylonish Gemara to the Mischna of Tract. +Sabbath gives the following perplexing account of the +parents of Jeschu:<note place='foot'><hi rend='italic'>Ibid.</hi> fol. 104.</note> <q>They stoned the son of Stada in +Lud (Lydda), and crucified him on the eve of the Passover. +This Stada's son was Pandira's son. Rabbi Chasda +said Stada's husband was Pandira's master, namely +Paphos, son of Jehuda. But how was Stada his mother? +His (<hi rend='italic'>i.e.</hi> Pandira's) mother was a woman's hair-dresser. +As they say in Pombeditha (the Babylonish school by +the Euphrates), this one went astray (S'tath-da) from +her husband.</q> +</p> + +<pb n='060'/><anchor id='Pg060'/> + +<p> +The Gloss or Paraphrase on this is: <q>Stada's son +was not the son of Paphos, son of Jehuda; No. As +Rabbi Chasda observed, Paphos had a servant named +Pandira. Well, what has that to do with it? Tell us +how it came to pass that this son was born to Stada. +Well, it was on this wise. Miriam, the mother of Pandira, +used to dress Stada's hair, and ... Stada became +a mother by Pandira, son of Miriam. As they say in +Pombeditha, Stada by name and Stada by nature.</q><note place='foot'>The passage is not easy to understand. I give three Latin translations +of it, one by Cl. Schickardus, the second quoted from Scheidius (Loca +Talm. i. 2). <q>Filius Satdae, filius Pandeirae fuit. Dixit Raf Chasda: Amasius +Pandeirae, maritus Paphos filius Jehudae fuit. At quomodo mater ejus +Satda? Mater ejus Mirjam, comptrix mulierum fuit.</q> <q>Filius Stadae +filius Pandirae est. Dixit Rabbi Chasda: Maritus seu procus matris ejus +fuit Stada, iniens Pandiram. Maritus Paphus filius Judae ipse est, mater ejus +Stada, mater ejus Maria,</q> &c. Lightfoot, Matt. xxvii. 56, thus translates +it: <q>Lapidârunt filium Satdae in Lydda, et suspenderunt eum in vesperâ +Paschatis. Hic autem filius Satdae fuit filius Pandirae. Dixit quidem Rabb +Chasda, Maritus (matris ejus) fuit Satda, maritus Pandira, maritus Papus +filius Judae: sed tamen dico matrem ejus fuisse Satdam, Mariam videlicet, +plicatricem capillorum mulierum: sicut dicunt in Panbeditha, Declinavit +ista a marito suo.</q></note> +</p> + +<p> +The obscurity of the passage arises from various causes. +R. Chasda is a punster, and plays on the double meaning +of <q>Baal</q> for <q>husband</q> and <q>master.</q> There is also +ambiguity in the pronoun <q>his;</q> it is difficult to say to +whom it always refers. The Paraphrase is late, and is +a conjectural explanation of an obscure passage. +</p> + +<p> +It is clear that the Jeschu of the Talmud was the +son of one Stada and Pandira. But the name Pandira +having the appearance of being a woman's name,<note place='foot'>פנדירה. As a man's name it occurs in 2 Targum, Esther vii.</note> this +led to additional confusion, for some said that Pandira +was his mother's name. +</p> + +<p> +The late Gloss does not associate Stada with the +blessed Virgin. It gives the name of Miriam or Mary +<pb n='061'/><anchor id='Pg061'/> +to be the mother of Pandira, the father of Jeschu. The +Jew of Celsus says that the mother of Jesus was a poor +needlewoman, who also span for her livelihood. He probably +recalled what was said of Miriam, the mother of +Panthera, and grandmother of Jeschu, and applied it +to St. Mary the Virgin, misled by the obscurity of the +saying of Chasda, which was orally repeated in the Rabbinic +schools. +</p> + +<p> +The Jerusalem Gemara to Tract. Sabbath says: <q>The +sister's son of Rabbi Jose swallowed poison, or something +deadly. There came to him a man and conjured him in +the name of Jeschu, son of Pandeira, and he was healed +or made easy. But when he went forth it was said to +him, How hast thou healed him? He answered, by +using such and such words. Then he (R. Jose) said to +him, It had been better for him to have died than to +have heard this name. And so it was with him (<hi rend='italic'>i.e.</hi> the +boy died).</q> +</p> + +<p> +In another place:<note place='foot'>Avoda Sava, fol. 27.</note> <q>Eleasar, the son of Damah, was +bitten by a serpent. There came to him James, a man +of the town of Sechania, to cure him in the name of +Jeschu, son of Pandeira; but the Rabbi Ismael would +not suffer it, but said, It is not permitted to thee, son +of Damah. But he (James) said, Suffer me, and I will +bring an argument against thee which is lawful. But +he would not suffer him.</q> +</p> + +<p> +The Gemara to Tract. Sanhedrim, fol. 43, mentions five +disciples of Jeschu Ben-Stada, namely, Matthai, Nakai, +Netzer, Boni and Thoda. It says:— +</p> + +<quote rend='display'> + +<p> +Jeschu had five disciples, Matthai, Nakai, Nezer and Boni, +and also Thoda. They brought Matthai (to the tribunal) to +pronounce sentence of death against him. He said, Shall Matthai +suffer when it is written (Ps. xlii. 3), מתי When shall +<pb n='062'/><anchor id='Pg062'/> +I come to appear before the presence of God? They replied, +Shall not Matthai die when it is written, מתי When shall +he die and his name perish? They produced Nakai. He +said, Shall Nakai נקאי die? Is it not written, The innocent +ונקי slay thou not? (Exod. xxiii. 7). They answered him, +Shall not Nakai die when it is written, In the secret places +does he murder the innocent? (Ps. x. 8). When they brought +forth Netzer, he said unto them, Shall Netzer נצר be slain? +Is it not written (Isa. xi. 1), A branch ונצר shall grow out +of his roots? They replied, Shall not Netzer die because it +is written (Isa. xiv. 19), Thou art cast out of thy grave like +an abominable branch? They brought forth Boni בוני. He +said, Shall Boni die the death when it is written (Ex. iv. 22), +בני My son, my firstborn, is Israel? They replied, Shall not +Boni die the death when it is written (Ex. v. 23), So I will +slay thy son, thy firstborn son? They led out Thoda תודה. +He said, Shall Thoda die when it is written (Ps. c. 1), A +psalm לתודה of thanksgiving? They replied, Shall not Thoda +die when it is written (Ps. 1. 23), <q>He that sacrificeth praise, +he honoureth me?</q> +</p> + +</quote> + +<p> +This is all that the Gemara tells us about Jeschu, +son of Stada or Pandira. It behoves us now to consider +whether he can have been the same person as our Lord. +</p> + +<p> +That there really lived such a person as Jeschu Ben-Pandira, +and that he was a disciple of the Rabbi Jehoshua +Ben-Perachia, I see no reason to doubt. +</p> + +<p> +That he escaped from Alexander Jannaeus with his +master into Egypt, and there studied magical arts; that +he returned after awhile to Judaea, and practised his +necromantic arts in his own country, is also not improbable. +Somewhat later the Jews were famous, or infamous, +throughout the Roman world as conjurors and +exorcists. Egypt was the head-quarters of magical +studies. +</p> + +<p> +That Jeschu, son of Pandira, was stoned to death, in +<pb n='063'/><anchor id='Pg063'/> +accordance with the Law, for having practised magic, is +also probable. The passages quoted are unanimous in +stating that he was stoned for this offence. The Law +decreed this as the death sorcerers were to undergo. +</p> + +<p> +In the Talmud, Jeschu is first stoned and then crucified. +The object of this double punishment being attributed +to him is obvious. The Rabbis of the Gemara period had +begun—like the Jew of Celsus—to confuse Jesus son of +Mary with Jeschu the sorcerer. Their tradition told of +a Jeschu who was stoned; Christian tradition, of a Jesus +who was crucified. They combined the punishments +and fused the persons into one. But this was done very +clumsily. It is possible that more than one Jehoshua +has contributed to form the story of Jeschu in the Talmud. +For his mother Stada is said to have been married +to Paphos, son of Jehuda. Now Paphos Ben-Jehuda is +a Rabbi whose name recurs several times in the Talmud +as an associate of the illustrious Rabbi Akiba, who lived +after the destruction of Jerusalem, and had his school +at Bene-Barah. To him the first composition of the +Mischna arrangements is ascribed. As a follower of the +pseudo-Messiah Barcochab, in the war of Trajan and +Hadrian, he sealed a life of enthusiasm with a martyr's +death, A.D. 135, at the capture of Bether. When the +Jews were dispersed and forbidden to assemble, Akiba +collected the Jews and continued instructing them in +the Law. Paphus remonstrated with him on the risk. +Akiba answered by a parable. <q>A fox once went to +the river side, and saw the fish flying in all directions. +What do you fear? asked the fox. The nets spread by +the sons of men, answered the fish. Ah, my friends, +said the fox, come on shore by me, and so you will +escape the nets that drag the water.</q> A few days after, +Akiba was in prison, and Paphus also. Paphus said, +<q>Blessed art thou, Rabbi Akiba, because thou art imprisoned +<pb n='064'/><anchor id='Pg064'/> +for the words of the Law, and woe is me who +am imprisoned for matters of no importance.</q><note place='foot'>Talmud, Tract. Beracoth, ix. fol. 61, <hi rend='italic'>b</hi>.</note> +</p> + +<p> +We naturally wonder how it is that Stada, the mother +of Jeschu, who was born about B.C. 120, should be represented +as the wife of Paphus, son of Jehuda, who +died about A.D. 150, two centuries and a half later. +</p> + +<p> +It is quite possible that this Paphus lost his wife, +who eloped from him with one Pandira, and became +mother of a son named Jehoshua. The name of Jehoshua +or Jesus is common enough. +</p> + +<p> +In Gittin, Paphus is again mentioned. <q>There is who +finds a fly in his cup, and he takes it out, and will not +drink of it. And this is what did Paphus Ben-Jehuda, +who kept the door shut upon his wife, and nevertheless +she ran away from him.</q><note place='foot'>Gittin, fol. 90, <hi rend='italic'>a</hi>.</note> +</p> + +<p> +Mary, the plaiter of woman's hair, occurs in Chajigah. +<q>Rabbi Bibai, when the angel of death at one time stood +before him, said to his messenger, Go, and bring hither +Mary, the women's hair-dresser. And the young man +went,</q> &c.<note place='foot'>Chajigah, fol. 4, <hi rend='italic'>b</hi>.</note> +</p> + +<p> +According to the Toledoth Jeschu, as we shall see +presently, Mary's instructor is the Rabbi Simon Ben +Schetach. She is visited and questioned by the Rabbi +Akiba. This visitation by Akiba is given in the Talmudic +tract, Calla,<note place='foot'>Calla, fol. 18, <hi rend='italic'>b</hi>.</note> and thence the author of the Toledoth +Jeschu drew it. +</p> + +<p> +<q>As once the Elders sat at the gate, there passed two +boys before them. One uncovered his head, the other +did not. Then said the Rabbi Elieser, The latter is certainly +a Mamser; but the Rabbi Jehoshua<note place='foot'>Son of Levi, according to the Toledoth Jeschu of Huldrich.</note> said, He is +a Ben-hannidda. Akiba said, He is both a Mamser and +a Ben-hannidda. They said to him, How canst thou +<pb n='065'/><anchor id='Pg065'/> +oppose the opinion of thy companions? He answered, +I will prove what I have said. Then he went to the +boy's mother, who was sitting in the market selling +fruit, and said to her, My daughter, if you will tell me +the truth I will promise you eternal life. She said to +him, Swear to me. And he swore with his lips, but in +his heart he did not ratify the oath.</q> Then he learned +what he desired to know, and came back to his companions +and told them all.<note place='foot'>In the apocryphal Gospel of Thomas, Jesus as a boy behaves without +respect to his master and the elders; thence possibly this story was derived.</note> +</p> + +<p> +We have here corroborative evidence that this Stada +and her son Jeschu lived at the time of Akiba and +Paphus, that is, after the fall of Jerusalem, in the earlier +part of the second century. +</p> + +<p> +I think that probably the story grew up thus: +</p> + +<p> +A certain Jehoshua, in the reign of Alexander Jannaeus, +went down into Egypt, and there learnt magic. +He returned to Judaea, where he practised it, but was +arrested at Lydda and executed by order of the Sanhedrim, +by being stoned to death. +</p> + +<p> +But who was this Jehoshua? Tradition was silent. +However, there was a floating recollection of a Jehoshua +born of one Stada, wife of Paphus, son of Jehuda, the +companion of Akiba. The two Jehoshuas were confounded +together. Thus stood the story when Origen +wrote against Celsus in A.D. 176. +</p> + +<p> +By A.D. 500 it had grown considerably. The Jew of +Celsus had already fused Jesus of Nazareth with the +other two Jehoshuas. This led to the Rabbis of the +Gemara relating that Jehoshua was both stoned and +crucified. +</p> + +<p> +I do not say that this certainly is the origin of the +story as it appears in the Talmud, but it bears on the +<pb n='066'/><anchor id='Pg066'/> +face of it strong likelihood that it is. Jehoshua who +went into Egypt could not have been stoned to death +after the destruction of Jerusalem and the revolt of Barcochab, +for then the Jews had not the power of life and +death in their hands. The execution must have taken +place long before; yet the Rabbis whose names appear in +connection with the story—always excepting Jehoshua +son of Perachia—all belong to the second century after +Christ. +</p> + +<p> +The solution I propose is simple, and it explains what +otherwise would be inexplicable. +</p> + +<p> +If it be a true solution, it proves that the Jews in +A.D. 500, when the Babylonian Gemara was completed, +had no traditions whatever concerning Jesus of Nazareth. +</p> + +<p> +We shall see next how the confusion that originated +in the Talmud grew into the monstrous romance of the +Toledoth Jeschu, the Jewish counter-Gospel of the +Middle Ages. +</p> + +</div> + +<pb n='067'/><anchor id='Pg067'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>V. The Counter-Gospels.</head> + +<p> +In the thirteenth century it became known among +the Christians that the Jews were in possession of an +anti-evangel. It was kept secret, lest the sight of it +should excite tumults, spoliation and massacre. But of +the fact of its existence Christians were made aware by +the account of converts. +</p> + +<p> +There are, in reality, two such anti-evangels, each +called Toldoth Jeschu, not recensions of an earlier text, +but independent collections of the stories circulating +among the Jews relative to the life of our Lord. +</p> + +<p> +The name of Jesus, which in Hebrew is Joshua or +Jehoshua (the Lord will sanctify) is in both contracted +into Jeschu by the rejection of an <foreign lang='he' rend='italic'>Ain</foreign>, ישו for ישוע. +</p> + +<p> +The Rabbi Elias, in his Tischbi, under the word +Jeschu, says, <q>Because the Jews will not acknowledge +him to be the Saviour, they do not call him Jeschua, but +reject the Ain and call him Jeschu.</q> And the Rabbi +Abraham Perizol, in his book Maggers Abraham, c. 59, +says, <q>His name was Jeschua; but as Rabbi Moses, the +son of Majemoun of blessed memory, has written it, and +as we find it throughout the Talmud, it is written Jeschu. +They have carefully left out the <foreign lang='he' rend='italic'>Ain</foreign>, because he was not +able to save himself.</q> +</p> + +<p> +The Talmud in the Tract. Sanhedrim<note place='foot'>Fol. 114.</note> says, <q>It is not +lawful to name the name of a false God.</q> On this +account the Jews, rejecting the mission of our Saviour, +<pb n='068'/><anchor id='Pg068'/> +refused to pronounce his name without mutilating it. +By omitting the <foreign lang='he' rend='italic'>Ain</foreign>, the Cabbalists were able to give a +significance to the name. In its curtailed form it is +composed of the letters Jod, Schin, Vau, which are +taken to stand for ימח שמו וזכרונו jimmach schemo +vezichrono, <q>His name and remembrance shall be extinguished.</q> +This is the reason given by the Toledoth Jeschu. +</p> + +<p> +Who were the authors of the books called Toledoth +Jeschu, the two counter-Gospels, is not known. +</p> + +<p> +Justin Martyr, who died A.D. 163, speaks of the blasphemous +writings of the Jews about Jesus;<note place='foot'>Justin Mart. Dialog. cum Tryph. c. 17 and 108.</note> but that +they contained traditions of the life of the Saviour can +hardly be believed in presence of the silence of Josephus +and Justus, and the ignorance of the Jew of Celsus. +Origen says in his answer, that <q>though innumerable +lies and calumnies had been forged against the venerable +Jesus, none had dared to charge him with any +intemperance whatever.</q><note place='foot'>Cont. Cels. lib. iii.</note> He speaks confidently, with +full assurance. If he had ever met with such a calumny, +he would not have denied its existence, he would have +set himself to work to refute it. Had such calumnious +writings existed, Origen would have been sure to know +of them. We may therefore be quite satisfied that none +such existed in his time, the middle of the third +century. +</p> + +<p> +The Toledoth Jeschu comes before us with a flourish +of trumpets from Voltaire. <q>Le Toledos Jeschu,</q> says +he, <q>est le plus ancien écrit Juif, qui nous ait été transmis +contre notre religion. C'est une vie de Jesus Christ, +toute contraire à nos Saints Evangiles: elle parait être +du premier siècle, et même écrite avant les evangiles.</q><note place='foot'>Lettres sur les Juifs. Œuvres, I. 69, p. 36.</note> +<pb n='069'/><anchor id='Pg069'/> +A fair specimen of reckless judgment on a matter of +importance, without having taken the trouble to examine +the grounds on which it was made! Luther knew +more of it than did Voltaire, and put it in a very different +place:— +</p> + +<quote rend='display'> + +<p> +<q>The proud evil spirit carries on all sorts of mockery in +this book. First he mocks God, the Creator of heaven and +earth, and His Son Jesus Christ, as you may see for yourself, +if you believe as a Christian that Christ is the Son of God. +Next he mocks us, all Christendom, in that we believe in +such a Son of God. Thirdly, he mocks his own fellow Jews, +telling them such disgraceful, foolish, senseless affairs, as of +brazen dogs and cabbage-stalks and such like, enough to make +all dogs bark themselves to death, if they could understand it, +at such a pack of idiotic, blustering, raging, nonsensical fools. +Is not that a masterpiece of mockery which can thus mock +all three at once? The fourth mockery is this, that whoever +wrote it has made a fool of himself, as we, thank God, may +see any day.</q> +</p> + +</quote> + +<p> +Luther knew the book, and, translated it, or rather +condensed it, in his <q>Schem Hamphoras.</q><note place='foot'>Luther's Works, Wittemberg, 1556, T. V. pp. 509-535. The passage +quoted is on p. 513.</note> +</p> + +<p> +There are two versions of the Toledoth Jeschu, differing +widely from one another. The first was published +by Wagenseil, of Altdorf, in 1681. The second by +Huldrich at Leyden in 1705. Neither can boast of +an antiquity greater than, at the outside, the twelfth +century. It is difficult to say with certainty which is +the earlier of the two. Probably both came into use +about the same time; the second certainly in Germany, +for it speaks of Worms in the German empire. +</p> + +<p> +According to the first, Jeschu (Jesus) was born in the +year of the world 4671 (B.C. 910), in the reign of Alexander +<pb n='070'/><anchor id='Pg070'/> +Jannaeus (B.C. 106-79)! He was the son of +Joseph Pandira and Mary, a widow's daughter, the +sister of Jehoshua, who was affianced to Jochanan, disciple +of Simeon Ben Schetah; and Jeschu became the +pupil of the Rabbi Elchanan. Mary is of the tribe of +Juda. +</p> + +<p> +According to the second, Jeschu was born in the reign +of Herod the Proselyte, and was the son of Mary, +daughter of Calpus, and sister of Simeon, son of Calpus, +by Joseph Pandira, who carried her off from her husband, +Papus, son of Jehuda. Jeschu was brought up by +Joshua, son of Perachia, in the days of the illustrious +Rabbi Akiba! Mary is of the tribe of Benjamin. +</p> + +<p> +The anachronisms of both accounts are so gross as to +prove that they were drawn up at a very late date, and +by Jews singularly ignorant of the chronology of their +history. +</p> + +<p> +In the first, Mary is affianced to Jochanan, disciple of +Simeon Ben Schetah. Now Schimon or Simeon, son of +Scheta, is a well-known character. He is said to have +strangled eighty witches in one day, and to have been +the companion of Jehudu Ben Tabai. He flourished +B.C. 70. +</p> + +<p> +In the second life we hear of Mary being the sister +of Simeon Ben Kalpus (Chelptu). He also is a well-known +Rabbi, of whom many miracles are related. He +lived in the time of the Emperor Antoninus, before +whom he stood as a disciple, when an old man (circ. +A.D. 160). +</p> + +<p> +In this also the Rabbi Akiba is introduced. Akiba +died A.D. 135. Also the Rabbi Jehoshua Ben Levi. +Now this Rabbi's date can also be fixed with tolerable +accuracy. He was the teacher of the Rabbi Jochanan, +who compiled the Jerusalem Talmud. His date is +A.D. 220. +</p> + +<pb n='071'/><anchor id='Pg071'/> + +<p> +We have thus, in the two lives of Jeschu, the following +personages introduced as contemporaries: +</p> + +<table rend="latexcolumns: 'p{3.5cm} p{3.5cm}'; tblcolumns: 'lw(30) lw(30)'"> +<row><cell>I.</cell><cell>II.</cell></row> +<row><cell></cell><cell></cell></row> +<row><cell>Jeschu born (date given), B.C. 910.</cell><cell>Herod the Great, B.C. 70-4.</cell></row> +<row><cell>Alexander Jannaeus, B.C. 106-79.</cell><cell>R. Jehoshua Ben Perachia, <hi rend='italic'>c.</hi> B.C. 90.</cell></row> +<row><cell>R. Simeon Ben Schetach, B.C. 70.</cell><cell>R. Akiba, A.D. 135.</cell></row> +<row><cell></cell><cell>R. Papus Ben Jehuda, <hi rend='italic'>c.</hi> A.D. 140.</cell></row> +<row><cell></cell><cell>R. Jehoshua Ben Levi, <hi rend='italic'>c.</hi> A.D. 220.</cell></row> +</table> + +<p> +The second Toledoth Jeschu closes with, <q>These are +the words of Jochanan Ben Zaccai;</q> but it is not clear +whether it is intended that the book should be included +in <q>The words of Jochanan,</q> or whether the reference +is only to a brief sentence preceding this statement, +<q>Therefore have they no part or lot in Israel. The Lord +bless his people Israel with peace.</q> Jochanan Ben +Zaccai was a priest and ruler of Israel for forty years, +from A.D. 30 or 33 to A.D. 70 or 73. He died at Jamnia, +near Jerusalem (Jabne of the Philistines), and was +buried at Tiberias. +</p> + +<p> +Nor are these anachronisms the only proofs of the +ignorance of the composers of the two anti-evangels. +In the first, on the death of King Alexander Jannaeus, +the government falls into the hands of his wife Helena, +who is represented as being <q>also called Oleina, and +was the mother of King Mumbasius, afterwards called +Hyrcanus, who was killed by his servant Herod.</q> +</p> + +<p> +The wife of Alexander Jannaeus was Alexandra, not +Helena; she reigned from B.C. 79 to B.C. 71. She was +the mother of Hyrcanus and Aristobulus; but was quite +distinct from Oleina, mother of Mumbasius, and Mumbasius +was a very different person from Hyrcanus. +Oleina was a queen of Adiabene in Assyria. +</p> + +<p> +The first Life refers to the Talmud: <q>This is the same +<pb n='072'/><anchor id='Pg072'/> +Mary who dressed and curled women's hair, mentioned +several times in the Talmud.</q> +</p> + +<p> +Both give absurd anecdotes to account for monks +wearing shaven crowns; both reasons are different. +</p> + +<p> +In the first Life, the Christian festivals of the Ascension +<q>forty days after Jeschu was stoned,</q> that of Christmas, +and the Circumcision <q>eight days after,</q> are spoken +of as institutions of the Christian Church. +</p> + +<p> +In the VIIIth Book of the Apostolical Constitutions, +the festivals of the Nativity and the Ascension are +spoken of,<note place='foot'>Lib. viii. 33.</note> consequently they must have been kept holy +from a very early age. But it was not so with the +feast of the Circumcision. +</p> + +<p> +The 1st of January was a great day among the +heathen. In the Homilies of the Fathers down to the +eighth century, the 1st of January is called the <q>Feast of +Satan and Hell,</q> and the faithful are cautioned against +observing it. All participation in the festivities of that +day was forbidden by the Council <q>in Trullo,</q> in A.D. +692, and again in the Council of Rome, A.D. 744. +</p> + +<p> +Pope Gelasius (A.D. 496) forbade all observance of +the day, according to Baronius<note place='foot'>Martyrol. Rom. ad. 1 Januar.</note>, in the hope of rooting +out every remembrance of the pagan ceremonies which +were connected with it. In ancient Sacramentaries is a +mass on this day, <q>de prohibendo ab idolis.</q> Nevertheless, +traces of the celebration of the Circumcision of +Christ occur in the fourth century; for Zeno, Bishop of +Verona (d. A.D. 380), preached a sermon on it. In the +ancient Mozarabic Kalendar, in the Martyrology wrongly +attributed to St. Jerome, and in the Gelasian Sacramentary, +the Circumcision is indicated on January 1. But +though noted in the Kalendars, the day was, for the +reason of its being observed as a heathen festival, not +<pb n='073'/><anchor id='Pg073'/> +treated by the Church as a festival till very late. +Litanies and penitential offices were appointed for it. +</p> + +<p> +The notice in the Toledoth Jeschu, therefore, points +to a time when the feast was observed with outward +demonstration of joy, and the sanction of the Church +accorded to other festivities. +</p> + +<p> +The Toledoth Jeschu adopts the fable of the Sanhedrim +and King having sent out an account of the trial +of Jesus to the synagogues throughout the world to +obtain from them an expression of opinion. The synagogue +of Worms remonstrated against the execution of +Christ. <q>The people of Girmajesa (Germany) and all +the neighbouring country round Girmajesa which is now +called Wormajesa (Worms), and which lies in the realm +of the Emperor, and the little council in the town of +Wormajesa, answered the King (Herod) and said, Let +Jesus go, and slay him not! Let him live till he falls +and perishes of his own accord.</q> +</p> + +<p> +The synagogues of several cities in the Middle Ages +did in fact, produce apocryphal letters which they pretended +had been written by their forefathers remonstrating +with the Jewish Sanhedrim at Jerusalem, and +requesting that Jesus might be spared. An epistle was +produced by the Jews of Ulm in A.D. 1348, another by +the Jews of Ratisbon about the same date, from the +council at Jerusalem to their synagogues.<note place='foot'>Fabricius, Codex Apocryph. N.T. ii. p. 493.</note> The Jews +of Toledo pretended to possess similar letters in the +reign of Alfonso the Valiant, A.D. 1072. These letters +probably served to protect them from feeling the full +stress of persecution which oppressed the Jews elsewhere. +</p> + +<p> +The most astonishing ignorance of Gospel accounts of +Christ and the apostles is observable in both anti-evangels. +Matthias and Matthew are the same, so are +<pb n='074'/><anchor id='Pg074'/> +John the Baptist and John the Apostle, whilst Thaddaeus +is said to be <q>also called Paul,</q> and Simon Peter +is confounded with Simon Magus.<note place='foot'>Whereas the bitter conflict of Simon Peter and Simon Magus was a +subject well known in early Christian tradition.</note> +</p> + +<p> +These are instances of the confusion of times and persons +into which these counter-Gospels have fallen, and +they are sufficient to establish their late and worthless +character. +</p> + +<p> +The two anti-Gospels are clearly not two editions of +an earlier text. The only common foundation on which +both were constructed was the mention of Jeschu, son +of Panthera, in the Talmud. Add to this such distorted +versions of Gospel stories as circulated among the Jews +in the Middle Ages, and we have the constituents of +both counter-Gospels. Both exhibit a profound ignorance +of the sacred text, but a certain acquaintance with +prominent incidents in the narrative of the Evangelists, +not derived directly from the Gospels, but, as I believe, +from miracle-plays and pictorial and sculptured representations +such as would meet the eye of a mediaeval +Jew at every turn. +</p> + +<p> +We have not to cast about far for a reason which shall +account for the production of these anti-evangels. +</p> + +<p> +The persecution to which the Jews were subjected in +the Middle Ages from the bigotry of the rabble or the +cupidity of princes, fanned their dislike for Christianity +into a flame of intense mortal abhorrence of the Founder +of that religion whose votaries were their deadliest foes. +The Toledoth Jeschu is the utterance of this deep-seated +hatred,—the voice of an oppressed people execrating him +who had sprung from the holy race, and whose blood +was weighing on their heads. +</p> + +<p> +And it is not improbable that the Gospel record of +the patient, loving life of Jesus may have exerted an +<pb n='075'/><anchor id='Pg075'/> +influence on the young who ventured, with the daring +curiosity of youth, to explore those peaceful pages. +What answer had the Rabbis to make to those of their +own religion who were questioning and wavering? They +had no counter-record to oppose to the Gospels, no tradition +wherewith to contest the history written by the +Evangelists. The notices in the Talmud were scanty, +incomplete. It was open to dispute whether these +notices really related to Christ Jesus. +</p> + +<p> +Under such circumstances, a book which professed to +give a true account of Jesus was certain to be hailed and +accepted without too close a scrutiny as to its authenticity; +much as in the twelfth century Joseph Ben +Gorion's <q>Jewish War</q> was assumed to be authentic. +</p> + +<p> +The Toledoth Jeschu or <q>Birth of Jesus</q> boldly identified +the Jesus of the Gospels with the Jeschu of the +Talmud, and attempted to harmonize the Rabbinic and +the Christian stories. +</p> + +<p> +There is a certain likeness between the two counter-Gospels, +but this arises solely from each author being +actuated by the same motives as the other, and from +both deriving from common sources,—the Talmud and +Jewish misrepresentations of Gospel events. +</p> + +<p> +But if there be a likeness, there is sufficient dissimilarity +to make it evident that the two authors wrote +independently, and had no common written text to +amplify and adorn. +</p> + +</div> + +<pb n='076'/><anchor id='Pg076'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>VI. The First Toledoth Jeschu.</head> + +<p> +We will take first the <hi rend='smallcaps'>Wagenseil</hi> edition of the +<hi rend='smallcaps'>Toledoth Jeschu</hi>,<note place='foot'>Wagenseil: Tela ignea Satanae. Hoc est arcani et horribiles Judaeorum +adversus Christum Deum et Christianam religionem libri anecdoti; Altdorf, +1681.</note> and give an outline of the story, +only suppressing the most offensive particulars, and commenting +on the narrative as we proceed. Wagenseil's +Toledoth Jeschu begins as follows: +</p> + +<quote rend='display'> + +<p> +<q>In the year of the world 4671, in the days of King Jannaeus, +a great misfortune befel Israel. There arose at that +time a scape-grace, a wastrel and worthless fellow, of the +fallen race of Judah, named Joseph Pandira. He was a well-built +man, strong and handsome, but he spent his time in +robbery and violence. His dwelling was at Bethlehem, in +Juda. And there lived near him a widow with her daughter, +whose name was Mirjam; and this is the same Mirjam who +dressed and curled women's hair, who is mentioned several +times in the Talmud.</q> +</p> + +</quote> + +<p> +It is remarkable that the author begins with the very +phrase found in Josephus. He calls the appearance of +our Lord <q>a great misfortune which befel Israel.</q> Josephus, +after the passage which has been intruded into his +text relative to the miracles and death of Christ, says, +<q>About this time another great misfortune set the Jews +in commotion;</q> from which it appears as if Josephus +regarded the preaching of Christ as a great misfortune. +That he made no such reference has been already shown. +</p> + +<pb n='077'/><anchor id='Pg077'/> + +<p> +The author also places the birth of Jesus, in accordance +with the Talmud, in the reign of Alexander Jannaeus, +who reigned from B.C. 106 to B.C. 79. He reckons from +the creation of the world, and gives the year as 4671 +(B.C. 910). This manner of reckoning was only introduced +among the Jews in the fourth century after Christ, +and did not become common till the twelfth century. +</p> + +<p> +The Wagenseil Toledoth goes on to say that the widow +engaged Mirjam to an amiable, God-fearing youth, named +Jochanan (John), a disciple of the Rabbi Simeon, son of +Shetach (fl. B.C. 70); but he went away to Babylon, +and she became the mother of Jeschu by Joseph Pandira. +The child was named Joshua, after his uncle, and was +given to the Rabbi Elchanan to be instructed in the Law. +</p> + +<p> +One day Jeschu, when a boy, passed before the Rabbi +Simeon Ben Shetach and other members of the Sanhedrim +without uncovering his head and bowing his knee. +The elders were indignant. Three hundred trumpets +were blown, and Jeschu was excommunicated and cast +out of the Temple. Then he went away to Galilee, and +spent there several years. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>Now at this time the unutterable Name of God was engraved +in the Temple on the corner-stone. For when King +David dug the foundations, he found there a stone in the +ground on which the Name of God was engraved, and he took +it and placed it in the Holy of Holies.</q> +</p> + +<p> +<q rend='pre'>But as the wise men feared lest some inquisitive youth +should learn this Name, and be able thereby to destroy the +world, which God avert! they made, by magic, two brazen +lions, which they set before the entrance to the Holy of +Holies, one on the right, the other on the left.</q> +</p> + +<p> +<q rend='pre'>Now if any one were to go within, and learn the holy +Name, then the lions would begin to roar as he came out, so +that, out of alarm and bewilderment, he would lose his presence +of mind and forget the Name.</q> +</p> + +<pb n='078'/><anchor id='Pg078'/> + +<p> +<q rend='pre'>And Jeschu left Upper Galilee, and came secretly to +Jerusalem, and went into the Temple and learned there the +holy writing; and after he had written the incommunicable +Name on parchment, he uttered it, with intent that he might +feel no pain, and then he cut into his flesh, and hid the +parchment with its inscription therein. Then he uttered the +Name once more, and made so that his flesh healed up again.</q> +</p> + +<p> +<q>And when he went out at the door, the lions roared, and +he forgot the Name. Therefore he hasted outside the town, +cut into his flesh, took the writing out, and when he had +sufficiently studied the signs he retained the Name in his +memory.</q> +</p> + +</quote> + +<p> +It is scarcely necessary here to point out the amazing +ignorance of the author of the Toledoth Jeschu in making +David the builder of the Temple, and in placing the +images of lions at the entrance to the Holy of Holies. +The story is introduced because Jeschu, son of Stada, in +the Talmud is said to have made marks on his skin. +But the author knew his Talmud very imperfectly. The +Babylonian Gemara says, <q>Did not the son of Stada +mark the magical arts on his skin, and bring them with +him out of Egypt?</q> The story in the Talmud which +accounted for the power of Jeschu to work miracles was +quite different from that in the Toledoth Jeschu. In +the Talmud he has power by bringing out of Egypt, +secretly cut on his skin, the magic arts there privately +taught; in the Toledoth he acquires his power by learning +the incommunicable Name and hiding it under his +flesh. +</p> + +<p> +However, the author says, <q>He could not have penetrated +into the Holy of Holies without the aid of magic; +for how would the holy priests and followers of Aaron +have suffered him to enter there? This must certainly +have been done by the aid of magic.</q> But the author +gives no account of how Jeschu learned magic. That +<pb n='079'/><anchor id='Pg079'/> +we ascertain from the Huldrich text, where we are told +that Jeschu spent many years in Egypt, the head-quarters +of those who practised magic. +</p> + +<p> +Having acquired this knowledge, Jeschu went into +Galilee and proclaimed himself to have been the creator +of the world, and born of a virgin, according to the prophecy +of Isaiah (vii. 14). As a sign of the truth of his +mission, he said: +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>Bring me here a dead man, and I will restore him to life. +Then all the people hasted and dug into a grave, but found +nothing in it but bones.</q> +</p> + +<p> +<q rend='pre'>Now when they told him that they had found only +bones, he said, Bring them hither to me.</q> +</p> + +<p> +<q rend='pre'>So when they had brought them, he placed the bones together, +and surrounded them with skin and flesh and muscles, +so that the dead man stood up alive on his feet.</q> +</p> + +<p> +<q rend='pre'>And when the people saw this, they wondered greatly; +and he said, Do ye marvel at this that I have done? Bring +hither a leper, and I will heal him.</q> +</p> + +<p> +<q rend='pre'>So when they had placed a leper before him, he gave him +health in like manner, by means of the incommunicable Name. +And all the people that saw this fell down before him, prayed +to him and said, Truly thou art the Son of God!</q> +</p> + +<p> +<q rend='pre'>But after five days the report of what had been done +came to Jerusalem, to the holy city, and all was related that +Jeschu had wrought in Galilee. Then all the people rejoiced +greatly; but the elders, the pious men, and the company +of the wise men, wept bitterly. And the great and the +little Sanhedrim mourned, and at length agreed that they +would send a deputation to him.</q> +</p> + +<p> +<q rend='pre'>For they thought that, perhaps, with God's help, they +might overpower him, and bring him to judgment, and condemn +him to death.</q> +</p> + +<p> +<q rend='pre'>Therefore they sent unto him Ananias and Achasias, the +noblest men of the little council; and when they had come to +him, they bowed themselves before him reverently, in order to +<pb n='080'/><anchor id='Pg080'/> +deceive him as to their purpose. And he, thinking that they +believed in him, received them with smiling countenance, and +placed them in his assembly of profligates.</q> +</p> + +<p> +<q rend='pre'>They said unto him, The most pious and illustrious +among the citizens of Jerusalem sent us unto thee, to hear if +it shall please thee to go to them; for they have heard say +that thou art the Son of God.</q> +</p> + +<p> +<q rend='pre'>Then answered Jeschu and said, They have heard aright. +I will do all that they desire, but only on condition that both +the great and lesser Sanhedrim and all who have despised my +origin shall come forth to meet me, and shall honour and receive +me as servants of their Lord, when I come to them.</q> +</p> + +<p> +<q rend='pre'>Thereupon the messengers returned to Jerusalem and related +all that they had heard.</q> +</p> + +<p> +<q rend='pre'>Then answered the elders and the righteous men, We +will do all that he desires. Therefore these men went again +to Jeschu, and told him that it should be even as he had +said.</q> +</p> + +<p> +<q rend='pre'>And Jeschu said, I will go forthwith on my way! And +it came to pass, when he had come as far as Nob,<note place='foot'>Nob was a city of Benjamin, situated on a height near Jerusalem, on +one of the roads which led from the north to the capital, and within sight +of it, as is certain from the description of the approach of the Assyrian +army in Isaiah (x. 28-32).</note> nigh unto +Jerusalem, that he said to his followers, Have ye here a good +and comely ass?</q> +</p> + +<p> +<q rend='pre'>They answered him that there was one even at hand. +Therefore he said, Bring him hither to me.</q> +</p> + +<p> +<q rend='pre'>And a stately ass was brought unto him, and he sat upon +it, and rode into Jerusalem. And as Jeschu entered into the +city, all the people went forth to meet him. Then he cried, +saying, Of me did the prophet Zacharias testify, Behold thy +King cometh unto thee, righteous and a Saviour, poor, and +riding on an ass, and a colt the foal of an ass!</q> +</p> + +<p> +<q rend='pre'>Now when they heard this, all wept bitterly and rent +their clothes. And the most righteous hastened to the Queen. +She was the Queen Helena, wife of King Jannaeus, and she +<pb n='081'/><anchor id='Pg081'/> +reigned after her husband's death. She was also called +Oleina, and had a son, King Mumbasus, otherwise called +Hyrcanus, who was slain by his servant Herod.<note place='foot'>Herod put Alexander Hyrcanus to death B.C. 30. Alexandra, the +mother of Hyrcanus, reigned after the death of Jannaeus, from B.C. 79 to +B.C. 71.</note></q> +</p> + +<p> +<q rend='pre'>And they said to her, He stirreth up the people; therefore +is he guilty of the heaviest penalty. Give unto us full +power, and we will take him by subtlety.</q> +</p> + +<p> +<q rend='pre'>Then the Queen said, Call him hither before me, and I +will hear his accusation. But she thought to save him out +of their hands because he was related to her. But when the +elders saw her purpose, they said to her, Think not to do +this, Lady and Queen! and show him favour and good; for +by his witchcraft he deceives the people. And they related +to her how he had obtained the incommunicable Name....</q> +</p> + +<p> +<q rend='pre'>Then the Queen answered, In this will I consent unto +you; bring him hither that I may hear what he saith, and +see with my eyes what he doth; for the whole world speaks +of the countless miracles that he has wrought.</q> +</p> + +<p> +<q>And the wise men answered, This will we do as thou +hast said. So they sent and summoned Jeschu, and he came +and stood before the Queen.</q> +</p> + +</quote> + +<p> +In the sight of Queen Helena, Jeschu then healed a +leper and raised a dead man to life. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>Then Jeschu said, Of me did Isaiah prophesy: The +lame shall leap as a hart, and the tongue of the dumb shall +sing.</q> +</p> + +<p> +<q rend='pre'>So the Queen turned to the wise men and said, How say +ye that this man is a magician? Have I not seen with my +eyes the wonders he has wrought as being the Son of God?</q> +</p> + +<p> +<q rend='pre'>But the wise men answered and said, Let it not come +into the heart of the Queen to say so; for of a truth he is a +wizard.</q> +</p> + +<p> +<q rend='pre'>Then the Queen said, Away with you, and bring no such +accusations again before me!</q> +</p> + +<pb n='082'/><anchor id='Pg082'/> + +<p> +<q rend='pre'>Therefore the wise men went forth with sad hearts, and +one turned to another and said, Let us use subtlety, that we +may get him into our hands. And one said to another, If it +seems right unto you, let one of us learn the Name, as he did, +and work miracles, and perchance thus we shall secure him. +And this counsel pleased the elders, and they said, He who +will learn the Name and secure the Fatherless One shall receive +a double reward in the future life.</q> +</p> + +<p> +<q rend='pre'>And thereupon one of the elders stood up, whose name +was Judas, and spake unto them, saying, Are ye agreed to +take upon you the blame of such an action, if I speak the +incommunicable Name? for if so, I will learn it, and it may +happen that God in His mercy may bring the Fatherless One +into my power.</q> +</p> + +<p> +<q rend='pre'>Then all cried out with one voice, The guilt be on us; +but do thou make the effort and succeed.</q> +</p> + +<p> +<q rend='pre'>Thereupon he went into the Holiest Place, and did what +Jeschu had done. And after that he went through the city +and raised a cry, Where are those who have proclaimed +abroad that the Fatherless is the Son of God? Cannot I, +who am mere flesh and blood, do all that Jeschu has done?</q> +</p> + +<p> +<q rend='pre'>And when this came to the ears of the Queen, Judas was +brought before her, and all the elders assembled and followed +him. Then the Queen summoned Jeschu, and said to him, +Show us what thou hast done last. And he began to work +miracles before all the people.</q> +</p> + +<p> +<q rend='pre'>Thereat Judas spake to the Queen and to all the people, +saying, Let nothing that has been wrought by the Fatherless +make you wonder, for were he to set his nest between the +stars, yet would I pluck him down from thence!</q> +</p> + +<p> +<q rend='pre'>Then said Judas, Moses our teacher said:</q> +</p> + +<p> +<q rend='pre'>If thy brother, the son of thy mother, or thy son, or thy +daughter, or the wife of thy bosom, or thy friend, which is +as thine own soul, entice thee secretly, saying, Let us go and +serve other gods, which thou hast not known, thou, nor thy +fathers;</q> +</p> + +<p> +<q rend='pre'>Namely, of the gods of the people which are round about +<pb n='083'/><anchor id='Pg083'/> +you, nigh unto thee, or far off from thee, from the one end of +the earth even unto the other end of the earth;</q> +</p> + +<p> +<q rend='pre'>Thou shalt not consent unto him, nor hearken unto him; +neither shall thine eye pity him, neither shalt thou spare, +neither shalt thou conceal him:</q> +</p> + +<p> +<q rend='pre'>But thou shalt surely kill him; thine hand shall be first +upon him to put him to death, and afterwards the hand of +all the people.</q> +</p> + +<p> +<q rend='pre'>And thou shalt stone him with stones, that he die; because +he hath sought to thrust thee away from the Lord thy +God, which brought thee out of the land of Egypt, from the +house of bondage.</q> +</p> + +<p> +<q rend='pre'>But the Fatherless One answered, Did not Isaias prophesy +of me? And my father David, did he not speak of +me? The Lord said unto me, Thou art my Son; this day +have I begotten thee. Desire of me, and I will give thee +the heathen for thine inheritance and the uttermost part of +the earth for thy possession. Thou shalt rule them with a +rod of iron, and break them in pieces like a potter's vessel. +And in like manner he speaks in another place, The Lord said +unto my Lord, Sit thou on my right hand, till I make thine +enemies my footstool! And now, behold! I will ascend to +my Heavenly Father, and will sit me down at His right hand. +Ye shall see it with your eyes, but thou, Judas, shalt not +prevail!</q> +</p> + +<p> +<q rend='pre'>And when Jeschu had spoken the incommunicable Name, +there came a wind and raised him between heaven and earth. +Thereupon Judas spake the same Name, and the wind raised +him also between heaven and earth. And they flew, both of +them, around in the regions of the air; and all who saw it +marvelled.</q> +</p> + +<p> +<q>Judas then spake again the Name, and seized Jeschu, and +thought to cast him to the earth. But Jeschu also spake the +Name, and sought to cast Judas down, and they strove one +with the other.</q> +</p> + +</quote> + +<p> +Finally Judas prevails, and casts Jeschu to the ground, +and the elders seize him, his power leaves him, and he +<pb n='084'/><anchor id='Pg084'/> +is subjected to the tauntings of his captors. Then sentence +of death was spoken against him. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>But when Jeschu found his power gone, he cried and +said, Of me did my father David speak, For thy sake are we +killed all the day long; we are counted as sheep for the +slaughter.</q> +</p> + +<p> +<q rend='pre'>Now when the disciples of Jeschu saw this, and all the +multitude of sinners who had followed him, they fought +against the elders and wise men of Jerusalem, and gave Jeschu +opportunity to escape out of the city.</q> +</p> + +<p> +<q rend='pre'>And he hasted to Jordan; and when he had washed +therein his power returned, and with the Name he again +wrought his former miracles.</q> +</p> + +<p> +<q>Thereafter he went and took two millstones, and made +them swim on the water; and he seated himself thereon, and +caught fishes to feed the multitudes that followed him.</q> +</p> + +</quote> + +<p> +Before going any further, it is advisable to make a +few remarks on what has been given of this curious +story. +</p> + +<p> +The Queen Helena is probably the mother of Constantine, +who went to Jerusalem in A.D. 326 to see the holy +sites, and, according to an early legend, discovered the +three crosses on Calvary. There are several incidents +in the apocryphal story which bear a resemblance to +the incidents in the Toledoth Jeschu. +</p> + +<p> +The Empress Helena favours the Christians against +the Jews. Where three crosses are found, a person suffering +from <q>a grievous and incurable disease</q> is applied +to the crosses, and recovers on touching the true one. +Then the same experiment is tried with a dead body, +with the same success.<note place='foot'>Sozomen, Hist. Eccl. ii. 1.</note> According to the Apocryphal +Acts of St. Cyriacus, a Jew named Judas was brought +before the Empress, and ordered to point out where the +<pb n='085'/><anchor id='Pg085'/> +cross was buried. Judas resisted, but was starved in a +well till he revealed the secret. The resemblance between +the stories consists in the names of Helena and Judas, +and the miracles of healing a leper, and raising a dead +man to life. +</p> + +<p> +According to the Apocryphal Acts of St. Cyriacus, +Judas was the grandson of Zacharias, and nephew of +St. Stephen the protomartyr.<note place='foot'>Acta Sanct. Mai. T. I. pp. 445-451.</note> +</p> + +<p> +It is remarkable that Jeschu should be made to quote +two passages in the Psalms as prophecies of himself, +both of which are used in this manner in the New Testament: +Ps. ii. 7, in Acts xiii. 33, and again Heb. i. 5, +and v. 5; and Ps. cx. 1, in St. Matthew xxii. 44, and +the corresponding passages in St. Mark and St. Luke; +also in Acts ii. 34, in 1 Cor. xv. 25, and Heb. i. 13. +</p> + +<p> +The scene of the struggle in the air is taken from the +contest of St. Peter with Simon Magus, and reminds +one of the contest in the Arabian Nights between the +Queen of Beauty and the Jin in the story of the Second +Calender. +</p> + +<p> +The putting forth from land on a millstone on the +occasion of the miraculous draught of fishes is probably +a perversion of the incident of Jesus entering into the +boat of Peter—the stone—before the miracle was performed, +according to St. Luke, v. 1-8. In the Toledoth +Jeschu there are two millstones which our Lord sets +afloat, and he mounts one, and then the fishes are +caught; in St. Luke's Gospel there are two boats. +</p> + +<quote rend='display'> + +<p> +<q>He saw two ships standing by the lake.... And he +entered into one of the ships, which was Simon's, and prayed +him that he would thrust out a little from the land. And he +sat down and taught the people out of the ship. Now when +he had left speaking, he said unto Simon, Launch out into +the deep, and let down your nets for a draught.</q> +</p> + +</quote> + +<pb n='086'/><anchor id='Pg086'/> + +<p> +It was standing on the swimming-stone, according to +the Huldrich version, that Jeschu preached to the people, +and declared to them his divine mission. +</p> + +<p> +The story goes on. The Sanhedrim, fearing to allow +Jeschu to remain at liberty, send Judas after him to +Jordan. Judas pronounces a great incantation, which +obliges the Angel of Sleep to seal the eyes of Jeschu and +his disciples. Then, whilst they sleep, he comes and +cuts from the arm of Jeschu a scrap of parchment on +which the Name of Jehovah is written, and which was +concealed under the flesh. Jeschu awakes, and a spirit +appears to him and vexes him sore. Then he feels that +his power is gone, and he announces to his disciples +that his hour is come when he must be taken by his +enemies. +</p> + +<p> +The disciples, amongst whom is Judas, who unobserved, +has mingled with them, are sorely grieved; but +Jeschu encourages them, and bids them believe in him, +and they will obtain thrones in heaven. Then he goes +with them to the Paschal Feast, in hopes of again being +able to penetrate into the Holy of Holies, and reading +again the incommunicable Name, and of thus recovering +his power. But Judas forewarns the elders, and as Jeschu +enters the Temple he is attacked by armed men. The +Jewish servants do not know Jeschu from his disciples. +Accordingly Judas flings himself down before him, and +thus indicates whom they are to take. Some of the disciples +offer resistance, but are speedily overcome, and +take to flight to the mountains, where they are caught +and executed. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>But the elders of Jerusalem led Jeschu in chains into the +city, and bound him to a marble pillar, and scourged him, +and said, Where are now all the miracles thou hast wrought? +And they plaited a crown of thorns and set it on his head. +Then the Fatherless was in anguish through thirst, and he +<pb n='087'/><anchor id='Pg087'/> +cried, saying, Give me water to drink! So they gave him +acid vinegar; and after he had drunk thereof he cried, Of +me did my father David prophesy, They gave me gall to +eat, and in my thirst they gave me vinegar to drink.<note place='foot'>Ps. lxix. 22.</note> But +they answered, If thou wert God, why didst thou not know +it was vinegar before tasting of it? Now thou art at the +brink of the grave, and changest not. But Jeschu wept and +said, My God, my God! why hast thou forsaken me? And +the elders said, If thou be God, save thyself from our hands. +But Jeschu answered, saying, My blood is shed for the redemption +of the world, for Isaiah prophesied of me, He was +wounded for our transgression and bruised for our iniquities; +our chastisement lies upon him that we may have peace, and +by his wounds we are healed.<note place='foot'>Isa. liii. 5.</note> Then they led Jeschu forth +before the greater and the lesser Sanhedrim, and he was sentenced +to be stoned, and then to be hung on a tree. And it +was the eve of the Passover and of the Sabbath. And they +led him forth to the place where the punishment of stoning +was wont to be executed, and they stoned him there till he +was dead. And after that, the wise men hung him on the +tree; but no tree would bear him; each brake and yielded. +And when even was come the wise men said, We may not, +on account of the Fatherless, break the letter of the law +(which forbids that one who is hung should remain all night +on the tree). Though he may have set at naught the law, +yet will not we. Therefore they buried the Fatherless in the +place where he was stoned. And when, midnight was come, +the disciples came and seated themselves on the grave, and +wept and lamented him. Now when Judas saw this, he took +the body away and buried it in his garden under a brook. +He diverted the water of the brook elsewhere; but when the +body was laid in its bed, he brought its waters back again +into their former channel.</q> +</p> + +<p> +<q>Now on the morrow, when the disciples had assembled +and had seated themselves weeping, Judas came to them and +said, Why weep you? Seek him who was buried. And +<pb n='088'/><anchor id='Pg088'/> +they dug and sought, and found him not, and all the company +cried, He is not in the grave; he is risen and ascended into +heaven, for, when he was yet alive, he said, He would raise +him up, Selah!</q> +</p> + +</quote> + +<p> +When the Queen heard that the elders had slain +Jeschu and had buried him, and that he was risen +again, she ordered them within three days to produce +the body or forfeit their lives. In sore alarm, the elders +seek the body, but cannot find it. They therefore proclaim +a fast. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>Now there was amongst them an elder whose name was +Tanchuma; and he went forth in sore distress, and wandered +in the fields, and he saw Judas sitting in his garden eating. +Then Tanchuma drew near to him, and said to him, What +doest thou, Judas, that thou eatest meat, when all the Jews +fast and are in grievous distress?</q> +</p> + +<p> +<q rend='pre'>Then Judas was astonished, and asked the occasion of +the fast. And the Rabbi Tanchuma answered him, Jeschu +the Fatherless is the occasion, for he was hung up and buried +on the spot where he was stoned; but now is he taken away, +and we know not where he is gone. And his worthless disciples +cry out that he is ascended into heaven. Now the +Queen has condemned us Israelites to death unless we find +him.</q> +</p> + +<p> +<q rend='pre'>Judas asked, And if the Fatherless One were found, +would it be the salvation of Israel? The Rabbi Tanchuma +answered that it would be even so.</q> +</p> + +<p> +<q rend='pre'>Then spake Judas, Come, and I will show you the man +whom ye seek; for it was I who took the Fatherless from +his grave. For I feared lest his disciples should steal him +away, and I have hidden him in my garden and led a water-brook +over the place.</q> +</p> + +<p> +<q rend='pre'>Then the Rabbi Tanchuma hasted to the elders of Israel, +and told them all. And they came together, and drew him +forth, attached to the tail of a horse, and brought him before +<pb n='089'/><anchor id='Pg089'/> +the Queen, and said, See! this is the man who, they say, has +ascended into heaven!</q> +</p> + +<p> +<q rend='pre'>Now when the Queen saw this, she was filled with shame, +and answered not a word.</q> +</p> + +<p> +<q rend='pre'>Now it fell out, that in dragging the body to the place, +the hair was torn off the head; and this is the reason why +monks shave their heads. It is done in remembrance of what +befel Jeschu.</q> +</p> + +<p> +<q rend='pre'>And after this, in consequence thereof, there grew to be +strife between the Nazarenes and the Jews, so that they parted +asunder; and when a Nazarene saw a Jew he slew him. And +from day to day the distress grew greater, during thirty years. +And the Nazarenes assembled in thousands and tens of thousands, +and hindered the Israelites from going up to the festivals +at Jerusalem. And then there was great distress, such +as when the golden calf was set up, so that they knew not +what to do.</q> +</p> + +<p> +<q rend='pre'>And the belief of the opposition grew more and more, +and spread on all sides. Also twelve godless runagates separated +and traversed the twelve realms, and everywhere in the +assemblies of the people uttered false prophecies.</q> +</p> + +<p> +<q rend='pre'>Also many Israelites adhered to them, and these were +men of high renown, and they strengthened the faith in +Jeschu. And because they gave themselves out to be messengers +of him who was hung, a great number followed them +from among the Israelites.</q> +</p> + +<p> +<q rend='pre'>Now when the wise men saw the desperate condition of +affairs, one said to another, Woe is unto us! for we have deserved +it through our sins. And they sat in great distress, +and wept, and looked up to heaven and prayed.</q> +</p> + +<p> +<q rend='pre'>And when they had ended their prayer, there rose up a +very aged man of the elders, by name Simon Cephas, who +understood prophecy, and he said to the others, Hearken to +me, my brethren! and if ye will consent unto my advice, I +will separate these wicked ones from the company of the +Israelites, that they may have neither part nor lot with Israel. +But the sin do ye take upon you.</q> +</p> + +<pb n='090'/><anchor id='Pg090'/> + +<p> +<q rend='pre'>Then answered they all and said, The sin be on us; declare +unto us thy counsel, and fulfil thy purpose.</q> +</p> + +<p> +<q rend='pre'>Therefore Simon, son of Cephas, went into the Holiest +Place and wrote the incommunicable Name, and cut into his +flesh and hid the parchment therein. And when he came +forth out of the Temple he took forth the writing, and when +he had learned the Name he betook himself to the chief city +of the Nazarenes,<note place='foot'>Rome. Simon Cephas is Simon Peter, but the miraculous power +attributed to him perhaps belongs to the story of Simon Magus.</note> and he cried there with a loud voice, Let +all who believe in Jeschu come unto me, for I am sent by +him to you!</q> +</p> + +<p> +<q>Then there came to him multitudes as the sand on the +sea-shore, and they said to him, Show us a sign that thou art +sent! And he said, What sign? They answered him, Even +the signs that Jeschu wrought when he was alive.</q> +</p> + +</quote> + +<p> +Accordingly he heals a leper and restores a dead man +to life. And when the people saw this, they submitted +to him, as one sent to them by Jeschu. +</p> + +<quote rend='display'> + +<p> +Then said Simon Cephas to them, Yea, verily, Jeschu did +send me to you, and now swear unto me that ye will obey +me in all things that I command you. +</p> + +<p> +<q rend='pre'>And they swore to him, We will do all things that thou +commandest.</q> +</p> + +<p> +<q rend='pre'>Then Simon Cephas said, Ye know that he who hung on +the tree was an enemy to the Israelites and the Law, because +of the prophecy of Isaiah, Your new moons and festivals my +soul hateth.<note place='foot'>Isa. i. 14.</note> And that he had no pleasure in the Israelites, +according to the saying of Hosea, Ye are not my people.<note place='foot'>Hosea i. 9.</note> +Now, although it is in his power to blot them in the twinkling +of an eye from off the face of the earth, yet will he not +root them out, but will keep them ever in the midst of you +as a witness to his stoning and hanging on the tree. He endured +these pains and the punishment of death, to redeem +your souls from hell. And now he warns and commands you +<pb n='091'/><anchor id='Pg091'/> +to do no harm to any Jew. Yea, even should a Jew say to a +Nazarene, Go with me a mile, he shall go with him twain; or +should a Nazarene be smitten by a Jew on one cheek, let him +turn to him the other also, that the Jews may enjoy in this +world their good things, for in the world to come they must +suffer their punishment in hell. If ye do these things, then +shall ye merit to sit with them (<hi rend='italic'>i.e.</hi> the apostles) on their +thrones.<note place='foot'>Matt. xix. 28.</note></q> +</p> + +<p> +<q>And this also doth he require of you, that ye do not +celebrate the Feast of Unleavened Bread, but that ye keep +holy the day on which he died. And in place of the Feast +of Pentecost, that ye keep the fortieth day after his stoning, +on which he went up into heaven. And in place of the +Feast of Tabernacles, that ye keep the day of his Nativity, +and eight days after that ye shall celebrate his Circumcision.</q> +</p> + +</quote> + +<p> +The Christians promised to do as Cephas commanded +them, but they desired him to reside in the midst of +them in their great city. +</p> + +<p> +To this he consented. <q>I will dwell with you,</q> said +he, <q>if ye will promise to permit me to abstain from +all food, and to eat only the bread of poverty and drink +the water of affliction. Ye must also build me a tower +in the midst of the city, wherein I may spend the rest +of my days.</q> +</p> + +<p> +This was done. The tower was built and called +<q>Peter,</q> and in this Cephas dwelt till his death six years +after. <q>In truth, he served the God of our fathers, +Abraham, Isaac and Jacob, and composed many beautiful +hymns, which he dispersed among the Jews, that they +might serve as a perpetual memorial of him; and he +divided all his hymns among the Rabbis of Israel.</q> +</p> + +<p> +On his death he was buried in the tower. +</p> + +<p> +After his death, a man named Elias assumed the place +of messenger of Jeschu, and he declared that Simon +<pb n='092'/><anchor id='Pg092'/> +Cephas had deceived the Christians, and that he, Elias, +was an apostle of Jeschu, rather than Cephas, and that +the Christians should follow him. The Christians asked +for a sign. +</p> + +<p> +Elias said <q>What sign do ye ask?</q> Then a stone +fell from the tower Peter, and smote him that he died. +<q>Thus,</q> concludes this first version of the Toledoth +Jeschu, <q>may all Thine enemies perish, O Lord; but +may those that love Thee be as the sun when it shineth +in its strength!</q> +</p> + +<p> +Thus ends this wonderful composition, which carries +its own condemnation with it. +</p> + +<p> +The two captures and sentences of Jeschu are apparently +two forms of Jewish legend concerning Christ's +death, which the anonymous writer has clumsily combined. +</p> + +<p> +The scene in Gethsemane is laid on the other side of +Jordan. It is manifestly imitated from the Gospels, but +not directly, probably from some mediaeval sculptured +representation of the Agony in the Garden, common +outside every large church.<note place='foot'>The Oelberg was especially characteristic of German churches, and +was erected chiefly in the fifteenth and sixteenth centuries. They remain +at Nürnberg, Xanten, Worms, Marburg, Donauwörth, Landshut, Wasserburg, +Ratisbon, Klosterneuburg, Wittenberg, Merseburg, Lucerne, +Bruges, &c.</note> In place of an angel appearing +to comfort Christ, an evil spirit vexes him. The +kiss of Judas is transformed into a genuflexion or prostration +before him, and takes place, not in the Garden +but in the Temple. The resistance of the disciples is +mentioned. Jeschu is bound to a marble pillar and +scourged. Of this the Gospels say nothing; but the +pillar is an invariable feature in artistic representations +of the scourging. Two of the sayings on the Cross are +correctly given. In agreement with the account in the +<pb n='093'/><anchor id='Pg093'/> +Talmud, Jeschu is stoned, and then, to identify the son +of Panthera with the son of Mary, is hung on a tree. +The tree breaks, and he falls to the ground. The visitor +to Oberammergau Passion Play will remember the +scene of Judas hanging himself, and the tree snapping. +The Toledoth Jeschu does not say that Jeschu was crucified, +but that he was hung. The suicide of Judas was +identified with the death of Jesus. If the author of the +anti-evangel saw the scene of the breaking bough in +a miracle-play, he would perhaps naturally transfer it +to Christ. +</p> + +<p> +The women seated late at night by the sepulchre, or +coming early with spices, a feature in miracle-plays of +the Passion, are transformed into the disciples weeping +above the grave. The angel who addresses them, in the +Toledoth Jeschu, becomes Judas. +</p> + +<p> +In miracle-plays, Claudia Procula, the wife of Pilate, +assumes a prominence she does not occupy in the Gospels; +she may have originated the idea in the mind +of the author of Wagenseil's Toledoth, of the Queen +Helena. That he confounded the Queen of King Jannaeus +with the mother of Constantine is not wonderful. +The latter was the only historical princess who showed +sympathy with the Christians at Jerusalem, and of +whose existence the anonymous author was aware, probably +through the popular mediaeval romance of Helena, +<q>La belle Helène.</q> He therefore fell without a struggle +into the gross anachronism of making the Empress +Helena the wife of Jannaeus, and contemporary with +Christ. +</p> + +<p> +In the Toledoth Jeschu of Wagenseil, Simon Peter is +represented as a Jew ruling the Christians in favour of +the Jews. The Papacy must have been fully organized +when this anti-evangel was written, and the Jews must +have felt the protection accorded them by the Popes +<pb n='094'/><anchor id='Pg094'/> +against their persecutors. St. Gregory the Great wrote +letters, in 591 and 598, in behalf of the Jews who were +maltreated in Italy and Sicily. Alexander II., in 1068, +wrote a letter to the Bishops of Gaul exhorting them to +protect the Jews against the violence of the Crusaders, +who massacred them on their way to the East. He +gave as his reason for their protection the very one put +into Simon Cephas' mouth in the Toledoth Jeschu, that +God had preserved them and scattered them in all +countries as witnesses to the truth of the Gospel. In the +cruel confiscation of their goods, and expulsion from +France by Philip Augustus, and the simultaneous persecution +they underwent in England, Innocent III. took +their side, and insisted, in 1199, on their being protected +from violence. Gregory IX. defended them when maltreated +in Spain and in France by the Crusaders in 1236, +on their appeal to him for protection. In 1246, the Jews +of Germany appealed to the Pope, Innocent IV., against +the ecclesiastical and secular princes who pillaged them +on false charges. Innocent wrote, in 1247, ordering +those who had wronged them to indemnify them for +their losses. +</p> + +<p> +In 1417, the Jews of Constance came to meet Martin V., +as their protector, on his coronation, with hymns +and torches, and presented him with the Pentateuch, +which he had the discourtesy to refuse, saying that they +might have the Law, but they did not understand it. +</p> + +<p> +The claim made in the Toledoth Jeschu that the +Papacy was a government in the interest of the Jews +against the violence of the Christians, points to the thirteenth +century as the date of the composition of this +book, a century when the Jews suffered more from +Christian brutality than at any other period, when +their exasperation against everything Christian was +wrought to its highest pitch, and when they found the +<pb n='095'/><anchor id='Pg095'/> +Chair of Peter their only protection against extermination +by the disciples of Christ. +</p> + +<p> +Some dim reference may be made to the anti-pope of +Jewish blood, Peter Leonis, who took the name of Anacletus II., +and who survives in modern Jewish legend +as the Pope Elchanan. Anacletus II. (A.D. 1130-1138) +maintained his authority in Rome against Innocent II., +and from his refuge in the tower of St. Angelo, +defied the Emperor Lothair, who had marched to Rome +to install Innocent. Anacletus was accused of showing +favour to the Jews, whose blood he inherited—his +father was a Jewish usurer. When Christians shrank +from robbing the churches of their silver and golden +ornaments, required by Anacletus to pay his mercenaries +and bribe the venal Romans, he is said to have entrusted +the odious task to the Jews. +</p> + +<p> +Jewish legend has converted the Jewish anti-pope +into the son of the Rabbi Simeon Ben Isaac, of Mainz, +who died A.D. 1096. According to the story, the child +Elchanan was stolen from his father and mother by a +Christian nurse, was taken charge of by monks, grew +up to be ordained priest, and finally was elected Pope. +</p> + +<p> +As a child he had been wont to play chess with his +father, and had learned from him a favourite move +whereby to check-mate his adversary. +</p> + +<p> +The Jews of Germany suffered from oppression, and +appointed the Rabbi Simeon to bear their complaints to +the Pope. The old Jew went to Rome and was introduced +to the presence of the Holy Father. Elchanan +recognized him at once, and sent forth all his attendants, +then proposed a game of chess with the Rabbi. When +the Pope played the favourite move of the old Jew, +Simeon Ben Isaac sprang up, smote his brow, and cried +out, <q>I thought none knew this move save I and my +long-lost child.</q> <q>I am that child,</q> answered the +<pb n='096'/><anchor id='Pg096'/> +Pope, and he flung himself into the arms of the aged +Jew.<note place='foot'>Mááse, c. 188. I have told the story more fully in the Christmas +Number of <q>Once a Week,</q> 1868.</note> +</p> + +<p> +That the Wagenseil Toledoth Jeschu was written in the +eleventh, twelfth or thirteenth century appears probable +from the fact stated, that it was in these centuries that the +Jews were more subjected to persecution, spoliation and +massacre than in any other; and the Toledoth Jeschu is +the cry of rage of a tortured people,—a curse hurled at +the Founder of that religion which oppressed them. +</p> + +<p> +In the eleventh century the Jews in the great Rhine +cities were massacred by the ferocious hosts of Crusaders +under Ernico, Count of Leiningen, and the priests +Folkmar and Goteschalk. At the voice of their leaders +(A.D. 1096), the furious multitude of red-crossed pilgrims +spread through the cities of the Rhine and the +Moselle, massacring pitilessly all the Jews that they +met with in their passage. In their despair, a great +number preferred being their own destroyers to awaiting +certain death at the hands of their enemies. Several +shut themselves up in their houses, and perished amidst +flames their own hands had kindled; some attached +heavy stones to their garments, and precipitated themselves +and their treasures into the Rhine or Moselle. +Mothers stifled their children at the breast, saying that +they preferred sending them to the bosom of Abraham +to seeing them torn away to be nurtured in a religion +which bred tigers. +</p> + +<p> +Some of the ecclesiastics behaved with Christian +humanity. The Bishops of Worms and Spires ran some +risk in saving as many as they could of this defenceless +people. The Archbishop of Treves, less generous, gave +refuge to such only as would consent to receive baptism, +and coldly consigned the rest to the knives and halters +<pb n='097'/><anchor id='Pg097'/> +of the Christian fanatics. The Archbishop of Mainz +was more than suspected of participation in the plunder +of his Jewish subjects. The Emperor took on himself +the protection and redress of the wrongs endured by the +Jews, and it was apparently at this time that the Jews +were formally taken under feudal protection by the +Emperor. They became his men, owing to him special +allegiance, and with full right therefore to his protection. +</p> + +<p> +The Toledoth Jeschu of Wagenseil was composed by +a German Jew; that is apparent from its mention of +the letter of the synagogue of Worms to the Sanhedrim. +Had it been written in the eleventh century, it would +not have represented the Pope as the refuge of the persecuted +Jews, for it was the Emperor who redressed +their wrongs. +</p> + +<p> +But it was in the thirteenth century that the Popes +stood forth as the special protectors of the Jews. On +May 1, 1291, the Jewish bankers throughout France +were seized and imprisoned by order of Philip the Fair, +and forced to pay enormous mulcts. Some died under +torture, most yielded, and then fled the inhospitable +realm. Five years after, in one day, all the Jews in +France were taken, their property confiscated to the +Crown, the race expelled the realm. +</p> + +<p> +In 1320, the Jews of the South of France, notwithstanding +persecution and expulsion, were again in numbers +and perilous prosperity. On them burst the fury +of the Pastoureaux. Five hundred took refuge in the +royal castle of Verdun on the Garonne. The royal +officers refused to defend them. The shepherds set fire +to the lower stories of a lofty tower; the Jews slew +each other, having thrown their children to the mercy of +their assailants. Everywhere, even in the great cities, +Auch, Toulouse, Castel Sarrazen, the Jews were left to +<pb n='098'/><anchor id='Pg098'/> +be remorselessly massacred and their property pillaged. +The Pope himself might have seen the smoke of the +fires that consumed them darkening the horizon from +the walls of Avignon. But John XXII., cold, arrogant, +rapacious, stood by unmoved. He launched his excommunication, +not against the murderers of the inoffensive +Jews, but against all who presumed to take the Cross +without warrant of the Holy See. Even that same year +he published violent bulls against the poor persecuted +Hebrews, and commanded the Bishops to destroy their +Talmud, the source of their detestable blasphemies; but +he bade those who should submit to baptism to be protected +from pillage and massacre. +</p> + +<p> +The Toledoth Jeschu, therefore, cannot have been +written at the beginning of the fourteenth century, +when the Jews had such experience of the indifference +of a Pope to their wrongs. We are consequently forced +to look to the thirteenth century as its date. And the +thirteenth century will provide us with instances of +persecution of the Jews in Germany, and Popes exerting +themselves to protect them. +</p> + +<p> +In 1236, the Jews were the subject of an outburst of +popular fury throughout Europe, but especially in Spain, +where a fearful carnage took place. In France, the +Crusaders of Guienne, Poitou, Anjou and Brittany killed +them, without sparing the women and children. Women +with child were ripped up. The unfortunate Jews were +thrown down, and trodden under the feet of horses. +Their houses were ransacked, their books burned, their +treasures carried off. Those who refused baptism were +tortured or killed. The unhappy people sent to Rome, +and implored the Pope to extend his protection to them. +Gregory IX. wrote at once to the Archbishop of Bordeaux, +the Bishops of Saintes, Angoulême and Poictiers, +forbidding constraint to be exercised on the Jews to +<pb n='099'/><anchor id='Pg099'/> +force them to receive baptism; and a letter to the King +entreating him to exert his authority to repress the fury +of the Crusaders against the Jews. +</p> + +<p> +In 1240, the Jews were expelled from Brittany by the +Duke John, at the request of the Bishops of Brittany. +</p> + +<p> +In 1246, the persecution reached its height in Germany. +Bishops and nobles vied with each other in despoiling +and harassing the unfortunate Hebrews. They +were charged with killing Christian children and devouring +their hearts at their Passover. Whenever a +dead body was found, the Jews were accused of the +murder. Hosts were dabbled in blood, and thrown +down at their doors, and the ignorant mob rose against +such profanation of the sacred mysteries. They were +stripped of their goods, thrown into prison, starved, +racked, condemned to the stake or to the gallows. From +the German towns miserable trains of yellow-girdled +and capped exiles issued, seeking some more hospitable +homes. If they left behind them their wealth, they +carried with them their industry. +</p> + +<p> +A deputation of German Rabbis visited the Pope, +Innocent IV., at Lyons, and laid the complaints of the +Jews before him. Innocent at once took up their cause. +He wrote to all the bishops of Germany, on July 5th, +1247, ordering them to favour the Jews, and insist on +the redress of the wrongs to which they had been subjected, +whether at the hands of ecclesiastics or nobles. +A similar letter was then forwarded by him to all the +bishops of France. +</p> + +<p> +At this period it was in vain for the Jews to appeal +to the Emperor. Frederick II. was excommunicated, +and Germany in revolt, fanned by the Pope, against him. +A new Emperor had been proposed at a meeting at Budweis +to the electors of Austria, Bohemia and Bavaria, +but the proposition had been rejected. Henry of Thuringia, +<pb n='100'/><anchor id='Pg100'/> +however, set up by Innocent, and supported by +the ecclesiastical princes of Germany, had been crowned +at Hochem. A crusade was preached against the Emperor +Frederick; Henry of Thuringia was defeated and +died. The indefatigable Innocent, clinging to the +cherished policy of the Papal See to ruin the unity of +Germany by stirring up intestine strife, found another +candidate in William of Holland. He was crowned at +Aix-la-Chapelle, October 3, 1247. From this time till +his death, four years after, the cause of Frederick declined. +Frederick was mostly engaged in wars in Italy, +and had not leisure, if he had the power, to attend to +and right the wrongs of his Jewish vassals. +</p> + +<p> +It was at this period that I think we may conclude +the Toledoth Jeschu of Wagenseil was written. +</p> + +<p> +Another consideration tends to confirm this view. +The Wagenseil Toledoth Jeschu speaks of Elias rising +up after the death of Simon Cephas, and denouncing +him as having led the Christians away. +</p> + +<p> +Was there any Elias at the close of the thirteenth +century who did thus preach against the Pope? There +was. Elias of Cortona, second General of the Franciscan +Order, the leader of a strong reactionary party opposed +to the Spirituals or Caesarians, those who maintained the +rule in all its rigour, had been deposed, then carried back +into the Generalship by a recoil of the party wave, then +appealed against to the Pope, deposed once more, and +finally excommunicated. Elias joined the Emperor +Frederick, the deadly foe of Innocent IV., and, sheltered +under his wing, denounced the venality, the avarice, the +extortion of the Papacy. As a close attendant on the +German Emperor, his adviser, as one who encouraged +him in his opposition to a Pope who protected the Jews, +the German Jews must have heard of him. But the +stone of excommunication firing at him struck him +<pb n='101'/><anchor id='Pg101'/> +down, and he died in 1253, making a death-bed reconciliation +with Rome. +</p> + +<p> +But though it is thus possible to give an historical explanation +of the curious circumstance that the Toledoth +Jeschu ranges the Pope among the friends of Judaism +and the enemies of Christianity, and provide for the +identification of Elias with the fallen General of the +Minorites,—the story points perhaps to a dim recollection +of Simon Peter being at the head of the Judaizing +Church at Jerusalem and Rome, which made common +cause with the Jews, and of Paul, here designated Elias, +in opposition to him. +</p> + +</div> + +<pb n='102'/><anchor id='Pg102'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>VII. The Second Toledoth Jeschu.</head> + +<p> +We will now analyze and give extracts from the +second anti-evangel of the Jews, the <hi rend='smallcaps'>Toledoth Jeschu +of Huldrich</hi>.<note place='foot'>Joh. Jac. Huldricus: Historia Jeschuae Nazareni, a Judaeis blaspheme +corrupta; Leyden, 1705.</note> +</p> + +<p> +It begins thus: <q>In the reign of King Herod the +Proselyte, there lived a man named Papus Ben Jehuda. +To him was betrothed Mirjam, daughter of Kalphus; +and her brother's name was Simeon. He was a Rabbi, +the son of Kalphus. This Mirjam, before her betrothal, +was a hair-dresser to women.... She was surpassing +beautiful in form. She was of the tribe of Benjamin.</q> +</p> + +<p> +On account of her extraordinary beauty, she was kept +locked up in a house; but she escaped through a window, +and fled from Jerusalem to Bethlehem with Joseph +Pandira, of Nazareth. +</p> + +<p> +As has been already said, Papus Ben Jehuda was a +contemporary of Rabbi Akiba, and died about A.D. 140. +In the Wagenseil Toledoth Jeschu, Mirjam is betrothed +to a Jochanan. In the latter, Mary lives at Bethlehem; +in the Toledoth of Huldrich, she resides at Jerusalem. +</p> + +<p> +Many years after, the place of the retreat of Mirjam +and Joseph Pandira having been made known to Herod, +he sent to Bethlehem orders for their arrest, and for +the massacre of the children; but Joseph, who had been +forewarned by a kinsman in the court of Herod, fled +in time with his wife and children into Egypt. +</p> + +<pb n='103'/><anchor id='Pg103'/> + +<p> +After many years a famine broke out in Egypt, and +Joseph and Mirjam, with their son Jeschu and his +brethren, returned to Canaan and settled at Nazareth. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>And Jeschu grew up, and went to Jerusalem to acquire +knowledge, in the school of Joshua, the son of Perachia +(B.C. 90); and he made there great advance, so that he +learned the mystery of the chariot and the holy Name.<note place='foot'>The mystery of the chariot is that of the chariot of God and the cherubic +beasts, Ezekiel i. The Jews wrote the name of God without vowels, Jhvh; +the vowel points taken from the name Adonai (Lord) were added later.</note></q> +</p> + +<p> +<q rend='pre'>One day it fell out that Jeschu was playing ball with the +sons of the priests, near the chamber Gasith, on the hill of +the Temple. Then by accident the ball fell into the Fish-valley. +And Jeschu was very grieved, and in his anger he +plucked the hat from off his head, and cast it on the ground +and burst into lamentations. Thereupon the boys warned +him to put his hat on again, for it was not comely to be with +uncovered head. Jeschu answered, Verily, Moses gave you +not this law; it is but an addition of the lawyers, and therefore +need not be observed.</q> +</p> + +<p> +<q rend='pre'>Now there sat there, Rabbi Eliezer and Joshua Ben +Levi (A.D. 220), and the Rabbi Akiba (A.D. 135) hard by, +in the school, and they heard the words that Jeschu had +spoken.</q> +</p> + +<p> +<q rend='pre'>Then said the Rabbi Eliezer, That boy is certainly a +Mamser. But Rabbi Joshua, son of Levi, said, He is a Ben-hannidda. +And the Rabbi Akiba said also, He is a Ben-hannidda.<note place='foot'>The story is somewhat different in the Talmudic tract Calla, as already +related.</note> +Therefore the Rabbi Akiba went forth out of the +school, and asked Jeschu in what city he was born. Jeschu +answered, I am of Nazareth; my father's name is Mezaria,<note place='foot'>From Mizraim, Egypt.</note> +and my mother's name is Karchat.</q> +</p> + +<p> +<q>Then the Rabbis Akiba, Eliezer and Joshua went into +the school of the Rabbi Joshua, son of Perachia, and seized +Jeschu by the hair and cut it off in a circle, and washed his +<pb n='104'/><anchor id='Pg104'/> +head with the water Boleth, so that the hair might not grow +again.</q> +</p> + +</quote> + +<p> +Ashamed at this humiliation, according to the Toledoth +Jeschu of Huldrich, the boy returned to Nazareth, +where he wounded his mother's breast. +</p> + +<p> +Probably the author of this counter-Gospel saw one +of those common artistic representations of the Mater +Dolorosa with a sword piercing her soul, and invented +the story of Jesus wounding his mother's breast to +account for it. +</p> + +<p> +When Jeschu was grown up, there assembled about +him many disciples, whose names were Simon and +Matthias, Elikus, Mardochai and Thoda, whose names +Jeschu changed. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>He called Simon Peter, after the word Petrus, which in +Hebrew signifies the First. And Matthias he called Matthew; +and Elikus he called Luke, because he sent him forth among +the heathen; and Mardochai he named Mark, because he +said, Vain men come to me; and Thoda he named Pahul +(Paul), because he bore witness of him.</q> +</p> + +<p> +<q rend='pre'>Another worthless fellow also joined them, named Jochanan, +and he changed his name to Jahannus on account of +the miracles Jeschu wrought through him by means of the +incommunicable Name. This Jahannus advised that all the +men who were together should have their heads washed with +the water Boleth, that the hair might not grow on them, and +all the world might know that they were Nazarenes.</q> +</p> + +<p> +<q rend='pre'>But the affair was known to the elders and to the King. +Then he sent his messengers to take Jeschu and his disciples, +and to bring them to Jerusalem. But out of fear of the people, +they gave timely warning to Jeschu that the King sought to +take and kill him and his companions. Therefore they fled +into the desert of Ai (Capernaum?). And when the servants +of the King came and found them not, with the exception of +Jahannus they took him and led him before the King. And +<pb n='105'/><anchor id='Pg105'/> +the King ordered that Jahannus should be executed with the +sword. The servants of the King therefore went at his command +and slew Jahannus, and hung up his head at the gate +of Jerusalem.<note place='foot'>Evidently the author confounds John the Baptist with John the +Apostle.</note></q> +</p> + +<p> +<q rend='pre'>About this time Jeschu assembled the inhabitants of +Jerusalem about him, and wrought many miracles. He laid +a millstone on the sea, and sailed about on it, and cried, I am +God, the Son of God, born of my mother by the power of +the Holy Ghost, and I sprang from her virginal brow.</q> +</p> + +<p> +<q rend='pre'>And he wrought many miracles, so that all the inhabitants +of Ai believed in him, and his miracles he wrought by +means of the incommunicable Name.</q> +</p> + +<p> +<q rend='pre'>Then Jeschu ordered the law to be done away with, for +it is said in the Psalm, It is time for thee, Lord, to lay too +thine hand, for they have destroyed thy law. Now, said he, +is the right time come to tear up the law, for the thousandth +generation has come since David said, He hath promised to +keep his word to a thousand generations (Ps. cviii. 8).</q> +</p> + +<p> +<q rend='pre'>Therefore they arose and desecrated the Sabbath.</q> +</p> + +<p> +<q rend='pre'>When now the elders and wise men heard of what was +done, they came to the King and consulted him and his +council. Then answered Judas, son of Zachar,<note place='foot'>Judas Iscarioth. In St. John's Gospel he is called the son of Simon +(vi. 71, xiii. 2, 26). Son of Zachar is a corruption of Iscarioth. The +name Iscarioth is probably from Kerioth, his native village, in Judah.</note> I am the first +of the King's princes; I will go myself and see if it be true +what is said, that this man blasphemeth.</q> +</p> + +<p> +<q rend='pre'>Therefore Judas went and put on other clothes like the +men of Ai, and spake to Jeschu and said, I also will learn +your doctrine. Then Jeschu had his head shaved in a ring +and washed with the water Boleth.</q> +</p> + +<p> +<q rend='pre'>After that they went into the wilderness, for they feared +the King lest he should take them if they tarried at Ai. +And they lost their way; and in the wilderness they lighted +on a shepherd who lay on the ground. Then Jeschu asked +<pb n='106'/><anchor id='Pg106'/> +him the right way, and how far it was to shelter. The shepherd +answered, The way lies straight before you; and he +pointed it out with his foot.</q> +</p> + +<p> +<q rend='pre'>They went a little further, and they found a shepherd +maiden, and Jeschu asked her which way they must go. +Then the maiden led them to a stone which served as a sign-post. +And Peter said to Jeschu, Bless this maiden who has +led us hither! And he blessed her, and wished for her that +she might become the wife of the shepherd they had met on +the road.</q> +</p> + +<p> +<q>Then said Peter, Wherefore didst thou so bless the +maiden? He answered, The man is slow, but she is lively. +If he were left without her activity, it would fare ill with +him. For I am a God of mercy, and make marriages as is +best for man.</q> +</p> + +</quote> + +<p> +This is a German story. There are many such of +Jesus and St. Peter to be found in all collections of +German household tales. They go together on a journey, +and various adventures befal them, and the Lord orders +things very differently from what Peter expects. To +this follows another story, familiar to English school-boys. +The apostles come with their Master to an inn, +and ask for food. The innkeeper has a goose, and it is +decided that he shall have the goose who dreams the +best dream that night. When all are asleep, Judas +gets up, plucks, roasts and eats the goose. Next morning +they tell their dreams. Judas says, <q>Mine was the +best of all, for I dreamt that in the night I ate the +goose; and, lo! the goose is gone this morning. I think +the dream must have been a reality.</q> Among English +school-boys, the story is told of an Englishman, and +Scotchman, and an Irishman. The latter, of course, +takes the place of Judas. +</p> + +<p> +Some equally ridiculous stories follow, inserted for +the purpose of making our blessed Lord and his apostles +<pb n='107'/><anchor id='Pg107'/> +contemptible, but not taken, like the two just mentioned, +from German folk-lore. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>After that Judas went to Jerusalem, but Jeschu and +Peter tarried awaiting him (at Laish), for they trusted him. +Now when Judas was come to Jerusalem, he related to the +King and the elders the words and deeds of Jeschu, and how, +through the power of the incommunicable Name, he had +wrought such wonders that the people of Ai believed in him, +and how that he had taken to wife the daughter of Karkamus, +chief ruler of Ai.</q> +</p> + +<p> +<q rend='pre'>Then the King and the elders asked counsel of Judas +how they might take Jeschu and his disciples. Judas answered, +Persuade Jagar Ben Purah, their host, to mix the +water of forgetfulness with their wine. We will come to +Jerusalem for the Feast of Tabernacles; and then do ye take +him and his disciples. For Jager Purah is the brother of the +Gerathite Karkamus; but I will persuade Jeschu that Jager +Purah is the brother of Karkamus of Ai, and he will believe +my words, and they will all come up to the Feast of Tabernacles. +Now when they shall have drunk of that wine, then +will Jeschu forget the incommunicable Name, and so will be +unable to deliver himself out of your hands, so that ye can +capture him and hold him fast.</q> +</p> + +<p> +<q rend='pre'>Then answered the King and the elders, Thy counsel is +good; go in peace, and we will appoint a fast. Therefore +Judas went his way on the third of the month Tisri (October), +and the great assembly in Jerusalem fasted a great +fast, and prayed God to deliver Jeschu and his followers into +their hands. And they undertook for themselves and for +their successors a fast to be hold annually on the third of the +month Tisri, for ever.</q> +</p> + +<p> +<q rend='pre'>When Judas had returned to Jeschu, he related to him, +I have been attentive to hear what is spoken in Jerusalem, +and none so much as wag their tongues against thee. Yea! +when the King took Jahannus to slay him, his disciples came +in force and rescued him. And Jahannus said to me, Go say +<pb n='108'/><anchor id='Pg108'/> +to Jesus, our Lord, that he come with his disciples, and +we will protect him; and see! the host, Jager Purah, is +brother of Karkamus, ruler of Ai, and an uncle of thy betrothed.</q> +</p> + +<p> +<q rend='pre'>Now when Jeschu heard the words of Judas, he believed +them; for the inhabitants of Jerusalem and their neighbours +fasted incessantly during the six days between the feast of +the New Year and the Day of Atonement,—yea, even on the +Sabbath Day did some of them fast. And when those men +who were not in the secret asked wherefore they fasted at +this unusual time, when it was not customary to fast save on +the Day of Atonement, the elders answered them, This is +done because the King of the Gentiles has sent and threatened +us with war.</q> +</p> + +<p> +<q rend='pre'>But Jeschu and his disciples dressed themselves in the +costume of the men of Ai, that they might not be recognized +in Jerusalem; and in the fast, on the Day of Atonement, +Jeschu came with his disciples to Jerusalem, and entered into +the house of Purah, and said, Of me it is written, Who is +this that cometh from Edom, with dyed garments from +Bozrah? I that speak in righteousness, mighty to save. I +have trodden the wine-press alone, and of the people there +was none with me.<note place='foot'>Isa. lxiii. 1-3. Singularly enough, this passage is chosen for the +Epistle in the Roman and Anglican Churches for Monday in Holy Week, +with special reference to the Passion.</note> For now am I come from Edom to the +house of Purah, and of thee, Purah, was it written, Jegar +Sahadutha!<note place='foot'>Gen. xxxi. 47.</note> For thou shalt be to us a hill of witness and +assured protection. But I have come here to Jerusalem to +abolish the festivals and the holy seasons and the appointed +holy days. And he that believeth in me shall have his +portion in eternal life. I will give forth a new law in Jerusalem, +for of me was it written, Out of Zion shall the law +go forth, and the word of the Lord from Jerusalem.<note place='foot'>Isa. ii. 3.</note> And +their sins and unrighteousness will I atone for with my blood. +But after I am dead I will arise to life again; for it is written, +<pb n='109'/><anchor id='Pg109'/> +I kill and make alive; I bring down to hell, and raise up +therefrom again.<note place='foot'>1 Sam. ii. 6.</note></q> +</p> + +<p> +<q rend='pre'>But Judas betook himself secretly to the King, and told +him how that Jeschu and his disciples were in the house of +Purah. Therefore the King sent young priests into the +house of Purah, who said unto Jeschu, We are ignorant +men, and believe in thee and thy word; but do this, we +pray thee, work a miracle before our eyes.</q> +</p> + +<p> +<q rend='pre'>Then Jeschu wrought before them wonders by means of +the incommunicable Name.</q> +</p> + +<p> +<q rend='pre'>And on the great Day of Atonement he and his disciples +ate and drank, and fasted not; and they drank of the wine +wherewith was mingled the Water of Forgetfulness, and then +betook themselves to rest.</q> +</p> + +<p> +<q rend='pre'>And when midnight was now come, behold! servants of +the King surrounded the house, and to them Purah opened +the door. And the servants broke into the room where Jeschu +and his disciples were, and they cast them into chains.</q> +</p> + +<p> +<q rend='pre'>Then Jeschu directed his mind to the incommunicable +Name; but he could not recall it, for all had vanished from +his recollection.</q> +</p> + +<p> +<q rend='pre'>And the servants of the King led Jeschu and his disciples +to the prison of the blasphemers. And in the morning +they told the King that Jeschu and his disciples were taken +and cast into prison. Then he ordered that they should be +detained till the Feast of Tabernacles.</q> +</p> + +<p> +<q rend='pre'>And on that feast all the people of the Lord came together +to the feast, as Moses had commanded them. Then the +King ordered that Jeschu's disciples should be stoned outside +the city; and all the Israelites looked on, and heaped stones +on the disciples. And all Israel broke forth into hymns of +praise to the God of Israel, that these men of Belial had thus +fallen into their hands.</q> +</p> + +<p> +<q rend='pre'>But Jeschu was kept still in prison, for the King would +not slay him till the men of Ai had seen that his words were +naught, and what sort of a prophet he was proved to be.</q> +</p> + +<pb n='110'/><anchor id='Pg110'/> + +<p> +<q rend='pre'>Also he wrote letters throughout the land to the councils +of the synagogues to learn from them after what manner +Jeschu should be put to death, and summoning all to assemble +at Jerusalem on the next feast of the Passover to execute +Jeschu, as it is written, Whosoever blasphemeth the name of +the Lord, he shall surely be put to death, and all the congregation +shall certainly stone him.<note place='foot'>Lev. xxiv. 16.</note></q> +</p> + +<p> +<q rend='pre'>But the people of Girmajesa (Germany) and all that +country round, what is at this day called Wormajesa (Worms) +in the land of the Emperor, and the little council in the town +of Wormajesa, answered the King in this wise, Let Jesus go, +and slay him not! Let him live till he die and perish.</q> +</p> + +<p> +<q rend='pre'>But when the feast of the Passover drew nigh, it was +heralded through all the land of Judaea, that any one who +had aught to say in favour, and for the exculpation, of Jeschu, +should declare it before the King. But all the people with +one consent declared that Jeschu must die.<note place='foot'>This is taken from Sanhedrim, fol. 43.</note></q> +</p> + +<p> +<q rend='pre'>Therefore, on the eve of the Passover, Jeschu was brought +out of the prison, and they cried before him, So may all thine +enemies perish, O Lord! And they hanged him on a tree +outside of Jerusalem, as the King and elders of Jerusalem had +commanded.</q> +</p> + +<p> +<q rend='pre'>And all Israel looked on and praised and glorified God.</q> +</p> + +<p> +<q rend='pre'>Now when even was come, Judas took down the body of +Jeschu from the tree and laid it in his garden in a conduit.</q> +</p> + +<p> +<q rend='pre'>But when the people of Ai heard that Jeschu had been +hung, they became enemies to Israel. And the people of Ai +attacked the Israelites, and slew of them two thousand men. +And the Israelites could not go to the feasts because of the +men of Ai. Therefore the King proclaimed war against Ai; +but he could not overcome it, for mightily grew the multitude +of those who believed in Jeschu, even under the eyes of the +King in Jerusalem.</q> +</p> + +<p> +<q rend='pre'>And some of these went to Ai, and declared that on the +third day after Jeschu had been hung, fire had fallen from +<pb n='111'/><anchor id='Pg111'/> +heaven, which had surrounded Jeschu, and he had arisen +alive, and gone up into heaven.<note place='foot'>It is worth observing how these two false witnesses disagree in almost +every particular about our blessed Lord's birth and passion.</note></q> +</p> + +<p> +<q rend='pre'>And the people of Ai believed what was said, and swore +to avenge on the children of Israel the crime they had committed +in hanging Jeschu. Now when Judas saw that the +people of Ai threatened great things, he wrote a letter unto +them, saying, There is no peace to the ungodly, saith the +Lord; therefore do the people take counsel together, and the +Gentiles imagine a vain thing. Come to Jerusalem and see +your false prophet! For, lo! he is dead and buried in a conduit.</q> +</p> + +<p> +<q rend='pre'>Now when they heard this, the men of Ai went to Jerusalem +and saw Jeschu lying where had been said. But, +nevertheless, when they returned to Ai, they said that all +Judas had written was false. For, lo! said they, when we +came to Jerusalem we found that all believed in Jeschu, and +had risen and had expelled the King out of the city because he +believed not; and many of the elders have they slain. Then +the men of Ai believed these words of the messengers, and +they proclaimed war against Israel.</q> +</p> + +<p> +<q rend='pre'>Now when the King and the elders saw that the men of +Ai were about to encamp against them, and that the numbers +of these worthless men grow—they were the brethren and +kinsmen of Jeschu—they took counsel what they should do +in such sore straits as they were in.</q> +</p> + +<p> +<q rend='pre'>And Judas said, Lo! Jeschu has an uncle Simon, son +of Kalpus, who is now alive, and he is an honourable old +man. Give him the incommunicable Name, and let him +work wonders in Ai, and tell the people that he does them in +the name of Jesus. And they will believe Simon, because +he is the uncle of Jeschu. But Simon must make them +believe that Jeschu committed to him all power to teach them +not to ill-treat the Israelites, and he has reserved them for his +own vengeance.</q> +</p> + +<p> +<q rend='pre'>This counsel pleased the King and the elders, and they +went to Simon and told him the matter.</q> +</p> + +<pb n='112'/><anchor id='Pg112'/> + +<p> +<q rend='pre'>Then went Simon, when he had learned the Name, and +drew nigh to Ai, and he raised a cloud and thunder and +lightning. And he seated himself on the cloud, and as the +thunder rolled he cried, Ye men of Ai, gather yourselves +together at the tower of Ai, and there will I give you commandments +from Jeschu.</q> +</p> + +<p> +<q rend='pre'>But when the people of Ai heard this voice, they were +sore afraid, and they assembled on all sides about the tower. +And lo! Simon was borne thither on the cloud; and he +stepped upon the tower. And the men of Ai fell on their +faces before him.<note place='foot'>This is probably taken from the story of Simon Magus in the Pseudo-Linus. +Simon flies from off a high tower. In the Apocryphal Book of +the Death of the Virgin, the apostles come to her death-bed riding on +clouds. Ai is here Rome, not Capernaum.</note> Then Simon said, I am Simon Ben +Kalpus, uncle of Jeschu. Jeschu came and sent me unto +you to teach you his law, for Jesus is the Son of God. And +lo! I will give you the law of Jesus, which is a new commandment.</q> +</p> + +<p> +<q rend='pre'>Then he wrought before them signs and wonders, and he +said to the people of Ai, Swear to me to obey all that I tell +you. And they swore to him. Then said Simon, Go to +your own homes. And all the people of Ai returned to their +dwellings.</q> +</p> + +<p> +<q rend='pre'>Now Simon sat on the tower, and wrote the commandments +even as the King and elders had decided. And he +changed the Alphabet, and gave the letters new names, as +secretly to protest that all he taught written in those letters +was lies. And this was the Alphabet he wrote: A, Be, Ce, +De, E, Ef, Cha, I, Ka, El, Em, En, O, Pe, Ku, Er, Es, Te, +U, Ix, Ejed, Zet.</q> +</p> + +<p> +<q rend='pre'>And this is the interpretation: My father is Esau, who +was a huntsman, and was weary; and lo! his sons believed +in Jesus, who lives, as God.</q> +</p> + +<p> +<q rend='pre'>And Simon composed for the deception of the people of +Ai lying books, and he called them <q>Avonkelajon</q> (Evangelium), +which, being interpreted, is the End of Ungodliness. +<pb n='113'/><anchor id='Pg113'/> +But they thought he said, <q>Eben gillajon,</q> which means +Father, Son, and Holy Ghost. He also wrote books in the +names of the disciples of Jeschu, and especially in that of +Johannes, and said that Jeschu had given him these.</q> +</p> + +<p> +<q rend='pre'>But with special purpose he composed the Book of +Johannes (the Apocalypse), for the men of Ai thought it contained +mysteries, whereas it contained pure invention. For +instance, he wrote in the Book of Johannes that Johannes saw +a beast with seven heads and seven horns and seven crowns, +and the name of the beast was blasphemy, and the number of +the beast 666. Now the seven heads mean the seven letters +which compose in Hebrew the words, <q>Jeschu of Nazareth.</q> +And in like manner the number 666 is that which is the sum +of the letters composing this name. In like way did Simon +compose all the books to deceive the people, as the King and +the elders had bidden him.</q> +</p> + +<p> +<q rend='pre'>And on the sixth day of the third month Simon sat on +the cloud, and the people of Ai were gathered together before +him to the tower, and he gave them the book Avonkelajon, +and said to them, When ye have children born to you, ye +must sprinkle them with water, in token that Jeschu was +washed with the water Boleth, and ye must observe all the +commandments that are written in the book Avonkelajon. +And ye must wage no war against the people of Israel, for +Jeschu has reserved them to avenge himself on them himself.</q> +</p> + +<p> +<q rend='pre'>Now when the people of Ai heard these words, they +answered that they would keep them. And Simon returned +on his cloud to Jerusalem. And all the people thought he +had gone up in a cloud to heaven to bring destruction on the +Israelites.<note place='foot'>The author probably saw representations of the Ascension and of the +Last Judgment, with Christ seated with the Books of Life and Death in his +hand on a great white cloud, and composed this story out of what he saw, +associating the pictures with the floating popular legend of Simon Magus.</note></q> +</p> + +<p> +<q rend='pre'>Not long after this, King Herod died, and was succeeded +by his son in the kingdom of Israel. But when he had +obtained the throne, he heard that the people of Ai had made +<pb n='114'/><anchor id='Pg114'/> +images in honour of Jesus and Mary, and he wrote letters to +Ai and ordered their destruction; otherwise he would make +war against them.</q> +</p> + +<p> +<q rend='pre'>Then the people of Ai sent asking help of the Emperor +against the King of Israel. But the Emperor would not +assist them and war against Israel. Therefore, when the +people of Ai saw that there was no help, they burned the +images and bound themselves before the sons of Israel.</q> +</p> + +<p> +<q rend='pre'>And about this time Mirjam, the mother of Jeschu, died. +Then the King ordered that she should be buried at the foot +of the tree on which Jeschu had hung; and there he also +had the brothers and sisters of Jeschu hung up. And they +were hung, and a memorial stone was set up on the spot.</q> +</p> + +<p> +<q rend='pre'>But the worthless men, their kinsmen, came and destroyed +the memorial stone, and set up another in its stead, on which +they wrote the words, <q>Lo! this is a ladder set upon the +earth, whose head reaches to heaven, and the angels of God +ascend and descend upon it, and the mother rejoices here in +her children, Allelujah!</q></q> +</p> + +<p> +<q rend='pre'>Now when the King heard this, he destroyed the memorial +they had erected, and killed a hundred of the kindred +of Jeschu.</q> +</p> + +<p> +<q rend='pre'>Then went Simon, son of Kalpus, to the King and said, +Suffer me, and I will draw away these people from Jerusalem. +And the King said, Be it so; go, and the Lord be +with thee! Therefore Simon went secretly to these worthless +men, and said to them, Let us go together to Ai, and +there shall ye see wonders which I will work. And some +went to Ai, but others seated themselves beside Simon on +his cloud, and left Jerusalem with him. And on the way +Simon cast down those who sat on the cloud with him upon +the earth, so that they died.<note place='foot'>In the story of Simon the Sorcerer, it is at the prayer of Simon Peter +that the Sorcerer falls whilst flying and breaks all his bones. Perhaps +the author saw a picture of the Judgment with saints on the cloud with Jesus, +and the lost falling into the flames of hell.</note></q> +</p> + +<p> +<q rend='pre'>And when Simon returned to Jerusalem, he told the King +<pb n='115'/><anchor id='Pg115'/> +what he had done, and the King rejoiced greatly. And Simon +left not the court of the King till his death. And when he +died, all the Jews observed the day as a fast, and it was the +9th of the month Teboth (January).</q> +</p> + +<p> +<q rend='pre'>But those who had gone to Ai at the word of Simon believed +that Simon and those with him had gone up together +into heaven on the cloud.</q> +</p> + +<p> +<q rend='pre'>And when men saw what Simon had taught the people +of Ai in the name of Jesus, they followed them also, and they +took them the daughters of Ai to wife, and sent letters into +the furthest islands with the book Avonkelajon, and undertook +for themselves, and for their descendants, to hold to all +the words of the book Avonkelajon.</q> +</p> + +<p> +<q rend='pre'>Therefore they abolished the Law, and chose the first day +of the week as the Sabbath, for that was the birthday of +Jesus, and they ordained many other customs and bad feasts. +Therefore have they no part and lot in Israel. They are +accursed in this world, and accursed in the world to come. +But the Lord bless his people Israel with peace.</q> +</p> + +<p> +<q>These are the words of the Rabbi Jochanan, son of +Saccai, in Jerusalem.</q> +</p> + +</quote> + +<p> +That this second version of the <q>Life of Jeschu</q> is +later than the first one, I think there can be little doubt. +It is more full of absurdities than the first, it adopts +German household tales, and exhibits an ignorance of +history even more astounding than in the first Life. The +preachers of the <q>Evangelium</q> marry wives, and there +is a burning of images of St. Mary and our Lord. These +are <emph>perhaps</emph> indications of its having been composed after +the Reformation. +</p> + +<p> +Luther did not know anything of the Life published +later by Huldrich. The only Toledoth Jeschu he was +acquainted with was that afterwards published by Wagenseil. +</p> + +</div> + +</div> + +<pb n='118'/><anchor id='Pg118'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Part II. The Lost Petrine Gospels.</head> + +<p> +Under this head are classed all those Gospels whose tendency is +Judaizing, which sprang into existence in the Churches of Palestine +and Syria. +</p> + +<p> +These may be ranged in two sub-classes— +</p> + +<lg> +<l>a. Those akin to the Gospel of St. Matthew.</l> +<l>b. Those related to the Gospel of St. Mark.</l> +</lg> + +<p> +To the first class belong— +</p> + +<lg> +<l>1. The Gospel of the Twelve, or of the Hebrews.</l> +<l>2. The Gospel of the Clementines.</l> +</lg> + +<p> +To the second class belong, probably— +</p> + +<lg> +<l>1. The Gospel of St. Peter.</l> +<l>2. The Gospel of the Egyptians.</l> +</lg> + +<pb n='119'/><anchor id='Pg119'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>I. The Gospel Of The Hebrews.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>1. The Fragments extant.</head> + +<p> +Eusebius quotes Papias, Irenaeus and Origen, as authorities +for his statement that St. Matthew wrote his +Gospel first in Hebrew. +</p> + +<p> +Papias, a contemporary of Polycarp, who was a disciple +of St. John, and who carefully collected all information +he could obtain concerning the apostles, declares that +<q>Matthew wrote his Gospel in the Hebrew dialect,<note place='foot'>Ἑβραΐδι διαλέκτῳ.</note> and +that every one translated it as he was able.</q><note place='foot'>Euseb. Hist. Eccl. lib. iii. c. 39.</note> +</p> + +<p> +Irenaeus, a disciple of Polycarp, and therefore also +likely to have trustworthy information on this matter, +says, <q>Matthew among the Hebrews wrote a Gospel in +their own language, while Peter and Paul were preaching +the gospel at Rome, and founding the Church there.</q><note place='foot'><hi rend='italic'>Ibid.</hi> lib. v. c. 8.</note> +</p> + +<p> +In a fragment, also, of Irenaeus, edited by Dr. Grabe, +it is said that <q>the Gospel according to Matthew was +written to the Jews, for they earnestly desired a Messiah +<pb n='120'/><anchor id='Pg120'/> +of the posterity of David. Matthew, in order to satisfy +them on this point, began his Gospel with the genealogy +of Jesus</q>.<note place='foot'>Spicileg. Patrum, Tom. I.</note> +</p> + +<p> +Origen, in a passage preserved by Eusebius, has this +statement: <q>I have learned by tradition concerning the +four Gospels, which alone are received without dispute +by the Church of God under heaven, that the first was +written by St. Matthew, once a tax-gatherer, afterwards +an apostle of Jesus Christ, who published it for the +benefit of the Jewish converts, composed in the Hebrew +language.</q><note place='foot'>Euseb. Hist. Eccl. vi. 25.</note> And again, in his Commentary on St. John, +<q>We begin with Matthew, who, according to tradition, +wrote first, publishing his Gospel to the believers who +were of the circumcision.</q> +</p> + +<p> +Eusebius, who had collected the foregoing testimonies +on a subject which, in that day, seems to have been undisputed, +thus records what he believed to be a well-authenticated +historical fact: <q>Matthew, having first +preached to the Hebrews, delivered to them, when he +was preparing to depart to other countries, his Gospel +composed in their native language.</q><note place='foot'><hi rend='italic'>Ibid.</hi> iii. 24.</note> +</p> + +<p> +St. Jerome follows Papias: <q>Matthew, who is also +Levi, from a publican became an apostle, and he first +composed his Gospel of Christ in Judaea, for those of +the circumcision who believed, and wrote it in Hebrew +words and characters; but who translated it afterwards +into Greek is not very evident. Now this Hebrew Gospel +is preserved to this day in the library at Caesarea which +Pamphilus the martyr so diligently collected. I also +obtained permission of the Nazarenes of Beraea in Syria, +who use this volume, to make a copy of it. In which +it is to be observed that, throughout, the Evangelist when +<pb n='121'/><anchor id='Pg121'/> +quoting the witness of the Old Testament, either in his +own person or in that of the Lord and Saviour, does not +follow the authority of the Seventy translators, but the +Hebrew Scriptures, from which he quotes these two +passages, <q>Out of Egypt have I called my Son,</q> and, +<q>Since he shall be called a Nazarene.</q></q><note place='foot'>St. Hieron. De vir. illust., s.v. Matt.</note> And again: +<q>That Gospel which is called the Gospel of the Hebrews, +and which has lately been translated by me into Greek and +Latin, and was used frequently by Origen, relates,</q> &c.<note place='foot'><hi rend='italic'>Ibid.</hi> s.v. Jacobus.</note> +Again: <q>That Gospel which the Nazarenes and Ebionites +make use of, and which I have lately translated into +Greek from the Hebrew, and which by many is called +the genuine Gospel of Matthew.</q><note place='foot'><hi rend='italic'>Ibid.</hi> in Matt. xii. 13.</note> And once more: +<q>The Gospel of the Hebrews, which is written in the +Syro-Chaldaic tongue, and in Hebrew characters, which +the Nazarenes make use of at this day, is also called the +Gospel of the Apostles, or, as many think, is that of +Matthew, is in the library of Caesarea.</q><note place='foot'><hi rend='italic'>Ibid.</hi> Contra. Pelag. iii. 1.</note> +</p> + +<p> +St. Epiphanius is even more explicit. He says that +the Nazarenes possessed the most complete Gospel of +St. Matthew,<note place='foot'>Ἔχουσι δὲ (οἱ Ναζαραῖοι) τὸ κατὰ Μαθαῖον εὐαγγέλιον πληρέστατον +ἑβραιστι.—Haer. xxix. 9.</note> as it was written at first in Hebrew;<note place='foot'>Καθῶς ἐξ ἀρχῆς ἐγράφη.—<hi rend='italic'>Ibid.</hi></note> and +<q>they have it still in Hebrew characters; but I do not +know if they have cut off the genealogies from Abraham +to Christ.</q> <q>We may affirm as a certain fact, that +Matthew alone among the writers of the New Testament +wrote the history of the preaching of the Gospel in +Hebrew, and in Hebrew characters.</q><note place='foot'><hi rend='italic'>Ibid.</hi> xxx. 3.</note> This Hebrew +Gospel, he adds, was known to Cerinthus and Carpocrates. +</p> + +<p> +The subscriptions of many MSS. and versions bear +<pb n='122'/><anchor id='Pg122'/> +the same testimony. Several important Greek codices +of St. Matthew close with the statement that he wrote +in Hebrew; the Syriac and Arabic versions do the same. +The subscription of the Peschito version is, <q>Finished +is the holy Gospel of the preaching of Matthew, which +he preached in Hebrew in the land of Palestine.</q> That +of the Arabic version reads as follows: <q>Here ends the +copy of the Gospel of the apostle Matthew. He wrote +it in the land of Palestine, by the inspiration of the Holy +Spirit, in the Hebrew language, eight years after the +bodily ascension of Jesus the Messiah into heaven, and +in the first year of the Roman Emperor, Claudius Caesar.</q> +</p> + +<p> +The title of Gospel of the Hebrews was only given to +the version known to Jerome and Epiphanius, because +it was in use among the Hebrews. But amongst the +Nazarenes it was called <q>The Gospel of the Apostles,</q><note place='foot'>Εὐαγγέλιον κατὰ τοὺς ἀποστόλους.</note> +or <q>The Gospel of the Twelve.</q><note place='foot'>Εὐαγγέλιον κατὰ τοὺς δώδεκα. Origen calls it <q>The Gospel of the +Twelve Apostles,</q> Homil. i. in Luc. St. Jerome the same, in his Prooem. +in Comment. sup. Matt.</note> St. Jerome expressly +says that <q>the Gospel used by the Nazarenes is also +called the Gospel of the Apostles.</q><note place='foot'>Adv. Pelag. iii. 10.</note> That the same +Gospel should bear two names, one according to its reputed +authors, the other according to the community +which used it, is not surprising. +</p> + +<p> +Justin Martyr probably alludes to it under a slightly +different name, <q>The Recollections of the Apostles.</q><note place='foot'>Ἀπομνημονεύματα τῶν Ἀποστόλων.</note> +He says that these Recollections were a Gospel.<note place='foot'><q>Ἐν τοῖς γεγομένοις ὑπ᾽ αὐτῶν ἀπομνημονεύμασιν, ἅ καλεῖται +Εὐαγγέλια.</q> And <q>ἐν τῷ λεγομένῳ Εὐαγγελίῳ,</q> when speaking of these +Reminiscences, Dialog. cum Tryphon. §11. Just. Mart. Opera, ed. Cologne, +p. 227.</note> He +adopted the word used by Xenophon for his recollections +of Socrates. What the Memorabilia of Xenophon were +<pb n='123'/><anchor id='Pg123'/> +concerning the martyred philosopher, that the Memorabilia +of the Apostles were concerning the martyred Redeemer. +</p> + +<p> +It is probable that this Hebrew Gospel of the Twelve +was the only one with which Justin Martyr was acquainted. +</p> + +<p> +Justin Martyr was a native of Samaria, and his +acquaintance with Christianity was probably made in +the communities of Nazarenes scattered over Syria. By +family he was a Greek, and was therefore by blood +inclined to sympathize with the Gentile rather than the +Jewish Christians. This double tendency is manifest in +his writings. He judges the Ebionites, even the narrowest +of their sectarian rings, with great tenderness; +but he proclaims that Gentiledom had yielded better +Christians than Jewdom.<note place='foot'>1 Apol. ii.</note> Justin distinguishes between +the Ebionites. There were those who in their own practice +observed the Mosaic Law, believing in Christ as the +flower and end of the Law, but without exacting the +same observance of believing Gentiles; and there were +those, who not only observed the Law themselves, but +imposed it on their Gentile converts. His sympathies +were with the former, whom he regards as the true followers +of the apostles, and not with the latter. +</p> + +<p> +Justin's conversion took place circ. A.D. 133. He is a +valuable testimony to the divisions among the Nazarenes +or Ebionites in the second century, just when Gnostic +views were infiltrating among the extreme Judaizing +section. +</p> + +<p> +Justin Martyr's Christian training took place in the +Nazarene Church, in the orthodox, milder section. He +no doubt inherited the traditional prejudice against St. +Paul, for he neither mentions him by name, nor quotes +any of his writings. That he should have omitted to +<pb n='124'/><anchor id='Pg124'/> +quote St. Paul in his Dialogue with Trypho the Jew is +not surprising; but one cannot doubt that had he seen +the Epistles of the Apostle of the Gentiles, he would +have cited them, or shown that they had influenced the +current of his thoughts in his two Apologies addressed +to Gentiles. He quotes <q>the book that is called the +Gospel</q> as if there were but one; but what Gospel was +it? It has been frequently observed that the quotations +of Justin are closer to the parallel passages in St. Matthew +than to those of the other Canonical Gospels. But +the only Gospel he names is the Gospel of the Twelve. +</p> + +<p> +Did Justin Martyr possess the Gospel of St. Matthew, +or some other? +</p> + +<p> +It is observable that he diverges from the Gospel narrative +in several particulars. It is inconceivable that +this was caused by defect of memory. Two or three +of those texts in which he differs from our Canonical +Gospels occur several times in his writings, and always +in the same form.<note place='foot'>Justin Mart. Opp. ed. Cologne; 2 Apol. p. 64; Dialog. cum Tryph. +p. 301; <hi rend='italic'>ibid.</hi> p. 253; 2 Apol. p. 64; Dial. cum Tryph. p. 326; 2 Apol. +pp. 95, 96.</note> Would it not be strange that his +memory should fail him each time, and on each of these +passages? But though his memory may have been inaccurate +in recording exact words, the differences that +have been noticed between the citations of Justin Martyr +and the Canonical Gospel of St. Matthew are not confined +to words; they extend to particulars, to facts. Verbal +differences are accountable for by lapse of memory, but +it is not so with facts. One can understand how in +quoting by memory the mode of expressing the same +facts may vary, but not that the facts themselves should +be different. If the facts cited are different, we are forced +to conclude that the citations were derived from another +source. And such is the case with Justin. +</p> + +<pb n='125'/><anchor id='Pg125'/> + +<p> +Five or six times does he say that the Magi came from +Arabia;<note place='foot'>Οἱ ἐξ Ἀραβίας μάγοι, or μάγοι ἀπὸ Ἀραβίας.—Dialog. cum Tryph. +pp. 303, 315, 328, 330, 334, &c.</note> St. Matthew says only that they came from +the East.<note place='foot'>Matt. ii. 1.</note> +</p> + +<p> +He says that our Lord was born in a cave<note place='foot'>Ἐν σπηλαίῳ τινὶ σύνεγγυς τῆς κώμης κατέλυσε.—Dialog. cum. Tryph. +pp. 303, 304.</note> near Bethlehem; +that, when he was baptized, a bright light shone +over him; and he gives words which were heard from +heaven, which are not recorded by any of the Evangelists. +</p> + +<p> +That our Lord was born in a cave is probable enough, +but where did Justin learn it? Certainly not from St. +Matthew's Gospel, which gives no particulars of the birth +of Christ at Bethlehem. St. Luke says he was born in +the stable of an inn. Justin, we are warranted in suspecting, +derived the fact of the stable being a cave from +the only Gospel with which he was acquainted, that of +the Hebrews. +</p> + +<p> +The tradition of the scene of Christ's nativity having +been a cave was peculiarly Jewish. It is found in the +Apocryphal Gospels of the Nativity and the Protevangelium, +both of which unquestionably grew up in Judaea. +That Justin should endorse this tradition leads to the +conclusion that he found it so stated in his Gospel. +</p> + +<p> +I shall speak of the light and voice at the baptism +presently. +</p> + +<p> +St. Epiphanius says that the Ebionite Gospel began +with, <q>In the days of Herod, Caiaphas being the high-priest, +there was a man whose name was John,</q> and so +on, like the 3rd chap. St. Matthew. But this was the +mutilated Gospel of the Hebrews used by the Gnostic +Ebionites, who were heretical on the doctrine of the +<pb n='126'/><anchor id='Pg126'/> +nativity of our Lord, and whom Justin Martyr speaks +of as rejecting the supernatural birth of Christ.<note place='foot'>Dial. cum Tryph. p. 291.</note> +</p> + +<p> +Among the Nazarenes, orthodox and heretical, but one +Gospel was recognized, and that the Hebrew Gospel of +the Twelve; but the Gospel in use among the Gnostic +Ebionites became more and more corrupt as they +diverged further from orthodoxy. +</p> + +<p> +But the primitive Hebrew Gospel was held <q>in high +esteem by those Jews who received the faith.</q><note place='foot'>Euseb. Hist. Eccl. iii. 25.</note> <q>It is +the Gospel,</q> says St. Jerome, <q>that the Nazarenes use +at the present day.</q><note place='foot'>Adv. Pelag. iii. 1.</note> <q>It is the Gospel of the Hebrews +that the Nazarenes read,</q> says Origen.<note place='foot'>Comm. in Ezech. xxiv. 7.</note> +</p> + +<p> +Was this Gospel of the Twelve, or of the Hebrews, +the original of St. Matthew's Canonical Greek Gospel, or +was it a separate compilation? This is a question to be +considered presently. +</p> + +<p> +The statement of the Fathers that the Gospel of St. +Matthew was first written in Hebrew, must of course +be understood to mean that it was written in Aramaic +or Palestinian Syriac. +</p> + +<p> +Now we have extant two versions of the Gospels, +St. Matthew's included, in Syriac, the Peschito and the +Philoxenian. The latter needs only a passing mention; +it was avowedly made from the Greek, A.D. 508. But +the Peschito is much more ancient. The title of +<q>Peschito</q> is an emphatic Syrian term for that which +is <q>simple,</q> <q>uncorrupt</q> and <q>true;</q> and, applied from +the beginning to this version, it strongly indicates the +veneration and confidence with which it has ever been +regarded by all the Churches of the East.<note place='foot'><q>De versione Syriacâ testatur Sionita, quod ut semper in summâ +veneratione et auctoritate habita erat apud omnes populos qui Chaldaicâ +sive Syriacâ utuntur linguâ, sic publicè in omnibus eorum ecclesiis antiquissimis, +constitutis in Syriâ, Mesopotamiâ, Chaldaeâ, Aegypto, et denique +in universis Orientis partibus dispersis ac disseminatis accepta ac lecta +fuit.</q>—Walton: London Polyglott, 1657.</note> When this +<pb n='127'/><anchor id='Pg127'/> +version was made cannot be decided by scholars. A +copy in the Laurentian Library bears so early a date as +A.D. 586; but it existed long before the translation was +made by Philoxenus in 508. The first Armenian version +from the Greek was made in 431, and the Armenians +already, at that date, had a version from the Syriac, +made by Isaac, Patriarch of Armenia, some twenty years +previously, in 410. Still further back, we find the Peschito +version quoted in the writings of St. Ephraem, +who lived not later than A.D. 370.<note place='foot'>In Matt. iii. 17; Luke i. 71; John i. 3; Col. iii. 5.</note> +</p> + +<p> +Was this Peschito version founded on the Greek +canonical text, or, in the case of St. Matthew, on the +<q>Hebrew</q> Gospel? I think there can be little question +that it was translated from the Greek. There can be no +question that the Gospels of St. Mark, St. Luke, St. John, +the Acts of the Apostles, the Epistles of St. Paul, and +those of the other Epistles contained in this version,<note place='foot'>It omits the 2nd and 3rd Epistles of St. John, the Epistle of Jude, and +the Apocalypse.</note> +are from the Greek, and it is probable that the version +of St. Matthew was made at the same time from the +received text. The Syrian churches were separated from +the Nazarene community in sympathy; their acceptance +of St. Paul's Epistles is a proof that they were so; and +these Epistles were accepted by them at a very early age, +as we gather from internal evidence in the translation. +</p> + +<p> +The Syrian churches would be likely, moreover, when +seeking for copies of the Christian Scriptures, to ask for +them from churches which were regarded as orthodox, +rather than from a dwindling community which was +thought to be heretical. +</p> + +<pb n='128'/><anchor id='Pg128'/> + +<p> +The Peschito version of St. Matthew follows the +canonical Greek text, and not the Gospel of the Hebrews, +in such passages as can be compared;<note place='foot'>As in the food of the Baptist, in the narrative of the baptism, in the +mention of Zacharias, son of Barachias, in place of Zacharias, son of Jehoiada, +the instruction to Peter on fraternal forgiveness, &c. It interprets +the name Emmanuel.</note> not one +of the peculiarities of the latter find their echo in the +Peschito text. +</p> + +<p> +The Gospel of the Hebrews has not, therefore, been +preserved to us in the Peschito St. Matthew. The translations +made by St. Jerome in Greek and Latin have +also perished. It is not difficult to account for the loss +of the book. The work itself was in use only by converted +Jews; it was in the exclusive possession of the +descendants of those parties for whose use it had been +written. The Greek Gospels, on the other hand, spread +as Christianity grew. The Nazarenes themselves passed +away, and their cherished Gospel soon ceased to be +known among men. +</p> + +<p> +Some exemplars may have been preserved for a time +in public libraries, but these would not survive the +devastation to which the country was exposed from the +Saracens and other invaders, and it is not probable that +a solitary copy survives. +</p> + +<p> +But if the entire Gospel of the Hebrews has not been +preserved to us, we have got sufficiently numerous fragments, +cited by ancient ecclesiastical writers, to permit +us, to a certain extent, to judge of the tendencies and +character of that Gospel. +</p> + +<p> +It is necessary to observe, as preliminary to our quotations, +that the early Fathers cited passages from this +Gospel without the smallest prejudice against it either +historically or doctrinally. They do not seem to have +considered it apocryphal, as open to suspicion, either +<pb n='129'/><anchor id='Pg129'/> +because it contained doctrine at variance with the +Canonical Greek Gospels, or because it narrated circumstances +not found in them. On the contrary, they refer +to it as a good, trustworthy authority for the facts of our +Lord's life, and for the doctrines he taught. +</p> + +<p> +St. Ignatius, in his Epistle to the Smyrnians,<note place='foot'>Ignat. Ad. Smyrn. c. 3.</note> has inserted +in it a passage relative to the appearance of our +Lord to his apostles after his resurrection, not found in +the Canonical Gospels, and we should not know whence +he had drawn it, had not St. Jerome noticed the fact and +recorded it.<note place='foot'>Catal. Script. Eccl. 15.</note> +</p> + +<p> +St. Clement of Alexandria speaks of the Gospel of +the Hebrews in the same terms as he speaks of the +writings of St. Paul and the books of the Old Testament.<note place='foot'>Clem. Alex. Strom. ii. 9.</note> +Origen, who makes some quotations from this +Gospel, does not, it is true, range it with the Canonical +Gospels, but he speaks of it with great respect, as one +highly esteemed by many Christians of his time.<note place='foot'>Hom. xv. in Jerem.</note> +</p> + +<p> +In the fourth century, no agreement had been come to +as to the value of this Gospel. Eusebius tells us that +by some it was reckoned among the Antilegomena, that +is, among those books which floated between the Canonical +and the Apocryphal Gospels.<note place='foot'>Hist. Eccl. iii. 25. Some of those books of the New Testament now +regarded as Canonical were also then reckoned among the Antilegomena.</note> +</p> + +<p> +The Gospel of St. Matthew and the Gospel of the +Hebrews were not identical. It is impossible to doubt +this when we examine the passages of the latter quoted +by ecclesiastical writers, the majority of which are not +to be found in the former, and the rest differ from the +Canonical Gospel, either in details or in the construction +of the passages which correspond. +</p> + +<p> +Did the difference extend further? This is a question +<pb n='130'/><anchor id='Pg130'/> +it is impossible to answer positively in one way or +the other, since we only know those passages of the +Gospel of the Nazarenes which have been quoted by the +early Fathers.<note place='foot'>Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν +μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in +Jerem., and in Johan.</note> +</p> + +<p> +But it is probable that the two Gospels did not differ +from each other except in these passages; for if the +divergence was greater, one cannot understand how +St. Jerome, who had both under his eyes, could have +supposed one to have been the Hebrew original of the +other. And if both resembled each other closely, it is +easy to suppose that the ecclesiastical writers who quoted +from the Nazarene Gospel, quoted only those passages +which were peculiar to it. +</p> + +<p> +Let us now examine the principal fragments of this +Gospel that have been preserved. +</p> + +<p> +There are some twenty in all, and of these only two +are in opposition to the general tone of the first Canonical +Gospel. +</p> + +<p> +With one of these I shall begin the series of extracts. +</p> + +<p> +<q><hi rend='italic'>And straitway</hi>,</q> said Jesus, <q><hi rend='italic'>the Holy Spirit [my +mother] took me, and bore me away to the great mountain +called Thabor</hi>.</q><note place='foot'>Ἄρτι ἔλαβε μέ ἡ μήτηρ μοῦ τὸ ἅγιον πνεῦμα, ἐν μιᾷ τῶν τριχῶν +μοῦ, καὶ ἀνήνενκε μὲ εἰς τὸ ὅρος τὸ μέγα Θαβὼρ.—Origen: Hom. xv. in +Jerem., and in Johan.</note> +</p> + +<p> +Origen twice quotes this passage, once in a fuller +form. <q>(She) <hi rend='italic'>bore me by one of my hairs to the great +mountain called Thabor</hi>.</q> The passage is also quoted +by St. Jerome.<note place='foot'><q>Modo tulit me mater mea Spiritus Sanctus in uno capillorum +meorum.</q>—Hieron. in Mich. vii. 6.</note> Origen and Jerome take pains to give +this passage an orthodox and unexceptionable meaning. +Instead of rejecting the passage as apocryphal, they +labour to explain it away—a proof of the high estimation +in which the Gospel of the Twelve was held. The +<pb n='131'/><anchor id='Pg131'/> +words, <q>my mother,</q> are, it can scarcely be doubted, a +Gnostic interpolation, as probably are also the words, +<q>by one of my hairs;</q> for on one of the occasions on +which Origen quotes the passage, these words are omitted. +Probably they did not exist in all the copies of the +Gospel. +</p> + +<p> +Our Lord was <q>led by the Spirit into the wilderness</q> +after his baptism.<note place='foot'>Matt. iv. 1.</note> Philip was caught away by the +Spirit of the Lord from the road between Jerusalem and +Gaza, and was found at Azotus.<note place='foot'>Acts viii. 39.</note> The notion of transportation +by the Spirit was therefore not foreign to the +authors of the Gospels. +</p> + +<p> +The Holy Spirit was represented by the Elkesaites as +a female principle.<note place='foot'>Τὴν δε θήλειαν καλεῖσθαι ἅγιον πνεῦμα.—Hippolyt. Refut. ix. 13, +ed. Dunker, p. 462. So also St. Epiphanius, εἶναι δὲ καὶ τὸ πνεῦμα +θηλεῖαν.—Haeres. xix. 4, liii. 1.</note> The Elkesaites were certainly one +with the Ebionites in their hostility to St. Paul, whose +Epistles, as Origen tells us, they rejected.<note place='foot'>Ap. Euseb. Hist. Eccles. vi. 38.</note> And that +they were a Jewish sect which had relations with Ebionitism +appears from a story told by St. Epiphanius, that +their supposed founder, Elxai, went over to the Ebionites +in the time of Trajan.<note place='foot'>Haeres. xix. 1, xxx. 17.</note> They issued from the same +fruitful field of converts, the Essenes. +</p> + +<p> +The term by which the Holy Spirit is designated in +Hebrew is feminine, and lent itself to a theory of the +Holy Spirit being a female principle, and this rapidly +slid into identification of the Spirit with Mary. +</p> + +<p> +The Clementines insist on the universe being compounded +of the male and the female elements. There +are two sorts of prophecy, the male which speaks of the +world to come, the female which deals with the world +that is; the female principle rules this world, the body, +<pb n='132'/><anchor id='Pg132'/> +all that is visible and material. Beside this female principle +stands Christ, the male principle, ruling the spirits +of men, and all that is invisible and immaterial.<note place='foot'>Homilies, iii. 20-27.</note> The +Holy Spirit, brooding over the deep and calling the world +into being, became therefore the female principle in the +Elkesaite Trinity. +</p> + +<p> +In Gnosticism, this deification of the female principle, +which was represented as Prounikos or Sophia among +the Valentinians, led to the incarnation of the principle +in women who accompanied the heresiarchs Simon and +Apelles. Thus the Eternal Wisdom was incarnate in +Helena, who accompanied Dositheus and afterwards +Simon Magus,<note place='foot'>In the <q>Refutation of Heresies</q> attributed by the Chevalier Bunsen +and others to St. Hippolytus, Helena is said in Simonian Gnosticism to +have been the <q>lost sheep</q> of the Gospels, the incarnation of the world +principle—found, recovered, redeemed, by Simon, the incarnation of the +divine male principle.</note> and in the fair Philoumena who associated +with Apelles. +</p> + +<p> +The same influence seems imperceptibly to have been +at work in the Church of the Middle Ages, and in the +pictures and sculptures of the coronation of the Virgin. +Mary seems in Catholic art to have assumed a position +as one of the Trinity. +</p> + +<p> +In the original Gospel of the Hebrews, the passage +probably stood thus: <q>And straightway the Holy Spirit +took me, and bore me to the great mountain Thabor;</q> +and Origen and Jerome quoted from a text corrupted by +the Gnostic Ebionites. The words <q>bore me by one of +my hairs</q> were added to assimilate the translation to +that of Habbacuc by the angel, in the apocryphal addition +to the Book of Daniel. +</p> + +<p> +We next come to a passage found in the Stromata of +Clement of Alexandria, who compares it with a sentence +<pb n='133'/><anchor id='Pg133'/> +from the Theaetetus of Plato: <q><hi rend='italic'>He who wondereth shall +reign, and he who reigneth shall rest.</hi></q><note place='foot'>Ὁ θαυμάσας βασιλεύσει, γεγράπται, καὶ ὁ βασιλεύσας ἀναπαύσεται. +Clem. Alex. Stromata, i. 9.</note> +</p> + +<p> +This, like the preceding quotation, has a Gnostic hue; +but it is impossible to determine its sense in the absence +of the context. Nor does the passage in the Theaetetus +throw any light upon it. The whole of the passage in +St. Clement is this: <q>The beginning of (or search after) +truth is admiration,</q> says Plato. <q>And Matthias, in +saying to us in his Traditions, Wonder at what is before +you, proves that admiration is the first step leading upwards +to knowledge. Therefore also it is written in the +Gospel of the Hebrews, He who shall wonder shall reign, +and he who reigns shall rest.</q> +</p> + +<p> +What were these Traditions of Matthias? In another +place St. Clement of Alexandria mentions them, and +quotes a passage from them, an instruction of St. Matthias: +<q>If he who is neighbour to one of the elect sins, +the elect sins with him; for if he (the elect) had +conducted himself as the Word requires, then his neighbour +would have looked to his ways, and not have sinned.</q><note place='foot'>Strom. lib. vii. This was exaggerated in the doctrine of the Albigenses +in the twelfth and thirteenth centuries. The <q>Perfects,</q> the ministers +of the sect, <q>reconciled</q> the converted. But if one of the Perfect +sinned (<hi rend='italic'>i.e.</hi> ate meat or married), all whom he had reconciled fell with him +from grace, even those who were dead and in heaven.</note> +And, again, he says that the followers of Carpocrates +appealed to the authority of St. Matthias—probably, +therefore, to this book, his Traditions—as an excuse for +giving rein to their lusts. +</p> + +<p> +These Traditions of St. Matthias evidently contained +another version of the same passage, or perhaps a portion +of the same discourse attributed to our Lord, which ran +somehow thus: <q><hi rend='italic'>Wonder at, what is before your eyes</hi> +<pb n='134'/><anchor id='Pg134'/> +(<hi rend='italic'>i.e.</hi> the mighty works that I do); <hi rend='italic'>for he that wondereth +shall reign, and he that reigneth shall rest</hi>.</q> +</p> + +<p> +It is not impossible that this may be a genuine reminiscence +of part of our Lord's teaching. +</p> + +<p> +Justin Martyr, in his Dialogue with Trypho the Jew, +says that Jesus exercised the trade of a carpenter, and +that he made carts, yokes, and like articles.<note place='foot'>Dial. cum Tryph. § 88.</note> +</p> + +<p> +Where did he learn this? Not from St. Matthew's +Gospel; probably from the lost Gospel which he quotes. +</p> + +<p> +St. Jerome quotes as a saying of our Lord, <q><hi rend='italic'>Be ye +proved money-changers.</hi></q><note place='foot'><q>Sicut illud apostoli libenter audire: Omnia probate; quod bonum est +tenete; et Salvatoris verba dicentis: Esto probati nummularii.</q>—Epist. +ad Minervium et Alexandrum.</note> He has no hesitation in calling +it a saying of the Saviour. It occurs again in the Clementine +Homilies<note place='foot'>Homil. ii. 51, iii. 50, xviii. 20. Γίνεσθε τραπεζίται δόκιμοι.</note> and in the Recognitions.<note place='foot'>Recog. ii. 51.</note> It is +cited much more fully by St. Clement of Alexandria in +his Stromata: <q><hi rend='italic'>Be ye proved money-changers; retain that +which is good metal, reject that which is bad.</hi></q><note place='foot'>Stromat. i. 28.</note> Neither +St. Jerome, St. Clement of Alexandria, nor the author +of the Clementines, give their authority for the statement +they make, that this is a saying of the Lord; but we +may, I think, fairly conclude that St. Jerome drew it +from the Hebrew Gospel he knew so well, having translated +it into Greek and Latin, and which he looked upon +as an unexceptionable authority. +</p> + +<p> +Whence the passage came may be guessed by the use +made of it by those who quote it. It probably followed +our Lord's saying, <q>I am not come to destroy the Law, +but to fulfil it.</q> <q>Nevertheless, be ye proved exchangers; +retain that which is good metal, reject that which is +bad.</q> +</p> + +<pb n='135'/><anchor id='Pg135'/> + +<p> +Another passage is not given to us verbatim by St. +Jerome; he merely alludes to it in one of his Commentaries, +saying that Jesus had declared him guilty of a +grievous crime who saddened the spirit of his brother.<note place='foot'><q>Inter maxima ponitur crimina qui fratris sui spiritum contristaverit.</q> +St. Hieron. Comm. in Ezech. xvi. 7.</note> It +probably occurred in the portion of the Gospel of the +Hebrews corresponding with the 18th chapter of St. Matthew, +and may be restored somewhat as follows: <q>Woe +unto the world because of offences! for it must needs +be that offences come; <hi rend='italic'>but woe to that man by whom the +offence cometh, and the soul of his brother be made sore</hi>. +Wherefore if thy hand or thy foot offend thee,</q> &c. +</p> + +<p> +Another passage is in perfect harmony with the teaching +of our Lord, and, like that given last, may very +possibly have formed part of his teaching. It is also +given by St. Jerome, and therefore in Latin: <q><hi rend='italic'>Be never +glad unless ye are in charity with your brother</hi>.</q><note place='foot'><q>Nunquam læti sitis nisi cum fratrem vestrum videritis in charitate.</q></note> +</p> + +<p> +St. Jerome, in his treatise against Pelagius, quotes +from the Gospel of the Hebrews the following passage: +<q><hi rend='italic'>If thy brother has sinned in word against thee, and has +made satisfaction, forgive him unto seven times a day. +Simon, his disciple, said unto him, Until seven times! +The Lord answered, saying, Verily I say unto thee, until +seventy times seven</hi>;</q> and then probably, <q><hi rend='italic'>for I say +unto thee, Be never glad till thou art in charity with thy +brother</hi>.</q><note place='foot'><q>Si peccaverit frater tuus in verbo, et satis tibi fecerit, septies in die +suscipe eum. Dixit illi Simon discipulus ejus: Septies in die? Respondit +Dominus et dixit ei: Etiam ego dico tibi, usque septuagies septies.</q>—Adv. +Pelag. i. 3.</note> +</p> + +<p> +The Gospel of the Nazarenes supplied details not +found in that of St. Matthew. It related of the man +with the withered hand, healed by our Lord,<note place='foot'>Matt. xxvii. 16.</note> that he +<pb n='136'/><anchor id='Pg136'/> +was a mason,<note place='foot'><q>Homo iste qui aridam habet manum in Evangelio quo utuntur +Nazaraei caementarius scribitur.</q>—Hieron. Comm. in Matt. xii. 13.</note> and gave the words of the appeal made to +Jesus by the man invoking his compassion: <q><hi rend='italic'>I was a +mason, working for my bread with my hands. I pray +thee, Jesus, restore me to soundness, that I eat not my bread +in disgrace.</hi></q><note place='foot'><q>Homo iste ... scribitur istius modi auxilium precans, Caementarius +eram, manibus victum quaeritans; precor te, Jesu, ut mihi restituas sanitatem, +ne turpiter manducem cibos.</q>—<hi rend='italic'>Ibid.</hi></note> +</p> + +<p> +It relates, what is found in St. Mark and St. Luke, +but not in St. Matthew, that Barabbas was cast into +prison for sedition and murder;<note place='foot'><hi rend='italic'>Ibid.</hi> xxvii. 16.</note> and it gives the interpretation +of the name, <q>Son of a Rabbi.</q><note place='foot'><q>Filius Magistri eorum interpretatus.</q>—<hi rend='italic'>Ibid.</hi></note> These particulars +may be correct; there is no reason to doubt them. +The interpretation of the name may be only a gloss which +found its way into the text. +</p> + +<p> +Eusebius says that Papias <q>gives a history of a woman +who had been accused of many sins before the Lord, +which is also contained in the Gospel according to the +Hebrews.</q><note place='foot'>Hist. Eccl. iii. 39.</note> Of this we know nothing further, for the +text is not quoted by any ancient writers; but probably +it was the same story as that of the woman taken in +adultery related in St. John's Gospel.<note place='foot'>viii. 3-11.</note> But then, why +did not Eusebius say that Papias gave <q>the history of +the woman accused of adultery, which is also related in +the Gospel of St. John</q>? Why does he speak of that +story as being found in a Gospel written in the Syro-Chaldaean +tongue, with which he himself was unacquainted,<note place='foot'>He probably knew it through a translation.</note> +when the same story was in the well-known +Canonical Greek Gospel of St. John? The conclusion +one must arrive at is, either that the stories were sufficiently +<pb n='137'/><anchor id='Pg137'/> +differently related for him not to recognize them +as the same, or that the incident in St. John's Gospel is +an excerpt from the Gospel of the Hebrews, or rather +from a translation of it, grafted into the text of the +Canonical Gospel. The latter opinion is favoured by +some critics, who think that the story of the woman +taken in adultery did not belong to the original text, +but was inserted in it in the fourth or fifth century. +</p> + +<p> +Those passages of the Gospel of the Nazarenes which +most resemble passages in the Gospel of St. Matthew +are not, however, identical with them; some differ only +in the wording, but others by the form in which they +are given. +</p> + +<p> +And the remarkable peculiarity about them is, that +the lessons in the Gospel of the Hebrews seem preferable +to those in the Canonical Gospel. This was apparently +the opinion of St. Jerome. +</p> + +<p> +In chap. vi. ver. 11 of St. Matthew's Gospel, we have +the article of the Lord's Prayer, <q>Give us this day our +daily bread.</q> The words used in the Greek of St. Matthew +are, τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον. The word ἐπιούσιος +is one met with nowhere else, and is peculiar. The +word οὐσία means originally that which is essential, and +belongs to the true nature or property of things. In +Stoic philosophy it had the same significance as ὕλη, +matter; ἐπιούσιον ἄρτον would therefore seem most justly +to be rendered by <emph>supersubstantial</emph>, the word employed +by St. Jerome. +</p> + +<p> +<q>Give us this day our supernatural bread.</q> But in +the Gospel of the Nazarenes, according to St. Jerome, +the Syro-Chaldaic word for ἐπιούσιον was מחד, which +signifies <q>to-morrow's,</q> that is, our <q>future,</q> or <q>daily</q> +bread. <q><hi rend='italic'>Give us this day the bread for the morrow</hi>,</q><note place='foot'>Comm. in Matt. i. 6.</note> certainly +was synonymous with, <q>Give us this day our +<pb n='138'/><anchor id='Pg138'/> +daily bread.</q> It is curious that the Protestant Reformers, +shrinking from translating the word ἐπιούσιον according +to its apparently legitimate rendering, lest they should +give colour to the Catholic idea of the daily bread of +the Christian soul being the Eucharist, should have +adopted a rendering more in accordance with an Apocryphal +than with a Canonical Gospel. +</p> + +<p> +In St. Matthew, xxiii. 35, Jesus reproaches the Jews +for their treatment of the prophets, and declares them +responsible for all the blood shed upon the earth, <q>from +the blood of righteous Abel unto the blood of Zacharias, +son of Barachias, whom ye slew between the Temple and +the altar.</q> +</p> + +<p> +Now the Zacharias to whom our Lord referred was +Zechariah, son of Jehoiada, and not of Barachias, who +was stoned <q>in the court of the house of the Lord</q> by +order of Joash.<note place='foot'>2 Chron. xxiv. 20.</note> Zacharias, son of Barachias, was not +killed till long after the death of our Lord. He was +massacred by the zealots inside the Temple, shortly +before the siege, <hi rend='italic'>i.e.</hi> about A.D. 69. +</p> + +<p> +Either, then, the Greek Gospel of St. Matthew was +not written till after the siege of Jerusalem, and so this +anachronism passed into it, or the error is due to a +copyist, who, having heard of the murder of Zacharias, +son of Barachias, but who knew nothing of the Zacharias +mentioned in Chronicles, corrected the Jehoiada of the +original into Barachias, thinking that thereby he was +rectifying a mistake. +</p> + +<p> +Now in the Gospel of the Nazarenes the name stood +correctly, and the passage read, <q><hi rend='italic'>from the blood of +righteous Abel unto the blood of Zacharias, the son of +Jehoiada</hi>.</q><note place='foot'><q>In Evangelis quo utuntur Nazareni, pro filio Barachiae, filium Jojadae +reperimus scriptum.</q>—Hieron. in Matt. xxiii. 35.</note> +</p> + +<pb n='139'/><anchor id='Pg139'/> + +<p> +In both these last quoted passages, the preference is +to be given to the Nazarene Gospel, and probably also +in that relating to forgiveness of a brother. The lost +Gospel in that passage requires the brother to make +satisfaction. It is no doubt the higher course to forgive +a brother, whether he repent or not, seventy times seven +times in the day; but it may almost certainly be concluded +that our Lord meant that the forgiveness should be +conditional on his repentance, for in St. Luke's Gospel +the repentance of the trespassing brother is distinctly +required. <q>If thy brother trespass against thee, rebuke +him; and if he repent, forgive him. And if he trespass +against thee seven times a day, and seven times in a +day turn again to thee, saying, I repent; thou shalt forgive +him.</q><note place='foot'>Luke xvii. 3, 4.</note> In St. Luke this is addressed to all the +disciples; in St. Matthew, to Peter alone; but there +can be little doubt that both passages refer to the same +instruction, and that the fuller accounts in St. Luke and +the Gospel of the Hebrews are the more correct. There +may be less elevation in the precept, subject to the two +restrictions, first, that the offence should be a verbal +one, and secondly, that it should be apologized for; but +it brings it more within compass of being practised. +</p> + +<p> +We come next to a much longer fragment, which shall +be placed parallel with the passage with which it corresponds +in St. Matthew. +</p> + +<table rend="latexcolumns: 'p{3.5cm} p{3.5cm}'; tblcolumns: 'lw(30) lw(30)'"> +<row><cell>THE GOSPEL OF THE HEBREWS.</cell><cell>ST. MATTHEW xix. 16-24</cell></row> +<row><cell><q><hi rend='italic'>Another rich man said +unto him: Master, what good +thing shall I do that I may +live? He said unto him: O +man, fulfil the Laws and the +Prophets. And he answered +him, I have done so. Then +said he unto him, Go, sell all +that thou hast, and give to the +poor, and come, follow me. +Then the rich man began +to smite his head, and it +pleased him not. And the +Lord said unto him, How +sayest thou, I have fulfilled +the Law and the Prophets, +when it is written in the Law +Thou shalt love thy neighbour +as thyself; and lo! many of +thy brethren, sons of Abraham, +are covered with filth, +and dying of hunger, and +thy house is full of many good +things, and nothing therefrom +goeth forth at any time unto +them. +And turning himself about, +he said unto Simon, his disciple, +sitting near him, Simon, +son of Jonas, 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 heaven</hi>.</q><note place='foot'><q>Dixit ad eum alter divitum: Magister, quid bonum faciens vivam? +Dixit ei: Homo, leges et prophetas fac. Respondit ad eum: Feci. +Dixit ei: Vade, vende omnia quae possides et divide pauperibus, et veni, +sequere me. Caepit autem dives scalpere caput suum et non placuit ei. +Et dixit ad eum Dominus: Quomodo dicis: Legem feci et prophetas, +quoniam scriptum est in lege: Dilige proximum tuum sicut teipsum, et +ecce multi fratres tui filii Abrahae amicti sunt stercore, morientes prae fame, +et domus tua plena est multis bonis et non egreditur omnino aliquid ex ea +ad eos. Et conversus dixit Simoni discipulo suo sedenti apud se: Simon +fili Joannae, facilius eat camelum intrare per foramen acus quam divitem +in regnum coelorum.</q>—Origen, Tract. viii. in Matt. xix. 19. The Greek +text has been lost.</note></cell> +<cell> +<q>And, behold, one came +and said unto him, Good +Master, what good thing shall +I do, that I may have eternal +life? +And he said unto him, +Why callest thous me good? +there is none good but one, +that is, God: but if thou wilt +enter into life, keep the commandments. +He saith unto him, Which? +Jesus said, Thou shalt do no +murder, Thou shalt not commit +adultery, Thou shalt not +steal, Thou shalt not bear +false witness. +Honour thy father and +thy mother: and, Thou shalt +love thy neighbor as thyself. +The young man saith unto +him, All these things have +I kept from my youth up; +what lack I yet? +Jesus said unto him, If +thou wilt be perfect, go and +sell that thou hast, and give +to the poor, and thou shalt +have treasure in heave: and +come and follow me. +But when the young man +heard that saying, he went +away sorrowful: for he had +great possessions. +Then said Jesus unto his +disciples, Verily I say unto +you, That a rich man shall +hardly enter into the kingdom +of heaven. +And again I say unto +you, 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.</q></cell></row> +</table> + +<pb n='141'/><anchor id='Pg141'/> + +<p> +The comparison of these two accounts is not favourable +to that in the Canonical Gospel. It is difficult to +understand how a Jew could have asked, as did the rich +young man, what commandments he ought to keep in +order that he might enter into life. The Decalogue was +known by heart by every Jew. Moreover, the narrative +in the lost Gospel is more connected than in the +Canonical Gospel. The reproach made by our Lord is +admirably calculated to bring home to the rich man's +conscience the truth, that, though professing to observe +the letter of the Law, he was far from practising +its spirit; and this leads up quite naturally to the declaration +of the difficulty of a rich man obtaining salvation, +or rather to our Lord's repeating a proverb probably +common at the time in the East.<note place='foot'>It is found in the Talmud, Beracoth, fol. 55, <hi rend='italic'>b</hi>; Baba Metsia, fol. +38, <hi rend='italic'>b</hi>; and it occurs in the Koran, Sura vii. 38.</note> +</p> + +<p> +And lastly, in the proverb addressed aside to Peter, +instead of to the rich young man, that air of harshness +which our Lord's words bear in the Canonical Gospel, +as spoken to the young man in his sorrow, entirely disappears. +<pb n='142'/><anchor id='Pg142'/> +The proverb is uttered, not in stern rebuke, +but as the expression of sad disappointment, when the +rich man has retired. +</p> + +<p> +Another fragment from the Gospel of the Hebrews +relates to the baptism of our Lord. +</p> + +<p> +The Gospel of St. Matthew gives no explanation of +the occasion, the motive, of Jesus coming to Jordan to +the baptism of John. It says simply, <q>Then cometh +Jesus from Galilee to Jordan unto John, to be baptized +of him.</q><note place='foot'>Matt. iii. 13.</note> But the Nazarene Gospel is more explicit. +</p> + +<p> +<q><hi rend='italic'>Behold, his mother and his brethren said unto him, +John the Baptist baptizeth for the remission of sins; let +us go and be baptized of him. But he said unto them, +What sin have I committed, that I should be baptized of +him, unless it be that in saying this I am in ignorance?</hi></q><note place='foot'><q>In Evangelio juxta Hebraeos ... narrat historia: Ecce, mater +Domini et fratres ejus dicebant ei, Joannes Baptista baptizat in remissionem +peccatorum, eamus et baptizemur ab eo. Dixit autem eis; quid +peccavi, ut vadam et baptizer ab eo? Nisi forte hoc ipsum, quod dixi, +ignorantia est.</q>—Cont. Pelag. iii. 2.</note> +</p> + +<p> +This is a very singular passage. We do not know +the context, but we may presume that our Lord yields +to the persuasion of his mother. Such is the tradition +preserved in another apocryphal work, the <q>Preaching +of St. Paul,</q> issuing from an entirely different source, +from a school hostile to the Nazarenes.<note place='foot'><q>Ad accipiendum Joannis baptisma paene invitum a Matre sua Maria +esse compulsum.</q>—In a treatise on the re-baptism of heretics, published +by Rigault at the end of his edition of St. Cyprian.</note> +</p> + +<p> +Another fragment continues the account after a gap. +</p> + +<p> +<q><hi rend='italic'>And when the Lord went up out of the water, the whole +fountain of the Holy Spirit descended and rested upon +him, and said unto him, My Son, I looked for thee in all +the prophets, that thou mightest come, and that I might +<pb n='143'/><anchor id='Pg143'/> +rest upon thee. For thou art my rest, thou art my first-begotten +Son, who shalt reign throughout eternity.</hi></q><note place='foot'><q>Factum est autem cum ascendisset Dominus de aqua, descendit fons +omnis Spiritus Sancti, et requievit super eum et dixit illi, Fili mi, in +omnibus prophetis expectabam te, ut venires et requiescerem in te. Tu +es enim requies mea, tu es filius meus primogenitus, qui regnas in sempiternum.</q>—In +Mich. vii. 6.</note> +</p> + +<p> +But this is not the only version we have of the narrative +in the Gospel of the Hebrews. St. Epiphanius +gives us another, which shall be placed parallel with +the corresponding account in St. Matthew. +</p> + +<table rend="latexcolumns: 'p{3.5cm} p{3.5cm}'; tblcolumns: 'lw(30) lw(30)'"> +<row><cell>GOSPEL OF THE HEBREWS.</cell><cell>ST. MATTHEW iii 13-17.</cell></row> +<row><cell><q><hi rend='italic'>The people having been +baptized, Jesus came also, and +was baptized by John. And +as he came out of the water, +the heavens opened, and he +saw the Holy Spirit of God +descending under the form of +a dove, and entering into him. +And a voice was heard from +heaven, Thou art my beloved +Son, and in thee am I well +pleased. And again, This +day have I begotten thee. And +suddenly there shone a great +light in that place. And John +seeing it, said, Who art thou, +Lord? Then a voice was +heard from heaven, This is +my beloved Son, in whom I +am well pleased. Thereat +John fell at his feet and said, +I pray thee, Lord, baptize me. +But, he would not, saying, +Suffer it, for so it behoveth +that all should be accomplished.</hi></q><note place='foot'>St. Epiph. Haeres. xxx. § 13. Τοῦ λαοῦ βαπτισθέντοσ, ἦλθε καὶ +Ἰησοῦς καὶ ἐβαπτίσθη ὑπὸ τοῦ Ἰωάννου. Καί ὡς ἀνῆλθεν ἀπὸ τοῦ +ὕδατος, ἠνοίχησαν οἱ οὐρανοὶ, καὶ εἴδε τὸ πνεῦμα τοῦ Θεοῦ τὸ ἅγιον +εἶδει ἐν περιστερὰς κατελθούσης καὶ εἰσελθούσης εἰς αὐτόν. Καὶ φωνὴ +ἐγένετο ἐκ τοῦ οὐρανοῦ, λέγουσα: Σύ μου εἴ ὁ ἀγαπητὸς, ἔν σοὶ +ηὐδόκησα. Καὶ πάλιν; Ἐγω σήμερον γεγέννηκα σε. Καὶ εὐθὺς περιέλαμψε +τὸν τόπον φῶς μέγα. Ὂ ἰδὼν ὁ Ἰωάννης λέγει αὐτῷ: Σύ τίς εἵ, +κύριε? Καὶ πάλιν φωνὴ ἐξ οὐρανοῦ πρὸς αὐτόν: Οὗτος ἐστιν ὁ υἱός μου +ὁ ἀγαπητὸς, ἐφ᾽ ὂν ηὐδόκησα. Καὶ τότε ὁ Ἰωάννης προσπεσὼν αὐτῷ +ἔλεγε: Δέομαι σου, κύριε, σύ με βάπτισον. Ὁ δὲ ἐκώλυεν αὐτῷ, λέγων: +Ἄφες, ὅτι οὔτως ἐστι πρέπον πληρωθῆναι πάντα.</note></cell> +<cell><q>Then cometh Jesus from +Galilee to Jordan unto John, +to be baptized of him. +But John forbad him +saying, I have need to be +baptized of thee, and cometh +thou to me? +And Jesus answering, +said unto him, Suffer it to be +so now: for thus it becometh +us to fulfill all righteousness. +Then he suffered him. +And Jesus, when he was +baptized, went up straightway +out of the water: and, lo, the +heavens were opened unto +him, and he saw the Spirit of +God descending like a dove, +and lighting upon him: +And lo a voice from +heaven, saying, This is my +beloved Son, in whom I am +well pleased.</q></cell></row> +</table> + +<pb n='144'/><anchor id='Pg144'/> + +<p> +That the Gospel stood as in this latter passage quoted +in the second century among the orthodox Christians +of Palestine is probable, because with it agrees the brief +citation of Justin Martyr, who says that when our Lord +was baptized, there shone a great light around, and a +voice was heard from heaven, saying, <q>Thou art my +Son, this day have I begotten thee.</q> Both occur in the +Ebionite Gospel; neither in the Canonical Gospel.<note place='foot'><p>I put them in apposition: +</p> +<p> +<hi rend='italic'>Justin.</hi> Καὶ πῦρ ανήφθη ἐν τῷ Ἰορδάνῃ.—Dial. cum Tryph. § 88. +</p> +<p> +<hi rend='italic'>Epiphan.</hi> Καὶ εὐθὺς περιέλαμψε τὸν τόπον φῶς μέγα.—Haeres. +xxx. § 13. +</p> +<p> +<hi rend='italic'>Justin.</hi> Υἱος μου εἴ συ; ἐγὼ σήμερον γεγέννηκα σε.—Dial. cum +Tryph. § 88 and 103. +</p> +<p> +<hi rend='italic'>Epiphan.</hi> Ἐγω σήμερον γεγέννηκα σε.—Haeres. xxx. § 13. +</p></note> +</p> + +<p> +This Gospel was certainly known to the writer of the +Canonical Epistle to the Hebrews, for he twice takes +this statement as authoritative. <q>For unto which of +the angels said he at any time, Thou art my Son, this +day, have I begotten thee?</q> and more remarkably, +<q>Christ glorified not himself to be made an high-priest; +but he that said unto him, Thou art my Son, to-day +have I begotten thee.</q><note place='foot'>Heb. i. 5, v. 5.</note> In the latter passage the +<pb n='145'/><anchor id='Pg145'/> +author is speaking of the calling of priests being miraculous +and manifest; and then he cites this call of +Christ to the priesthood as answering these requirements. +</p> + +<p> +The order of events is not the same in the Gospel of +Twelve and in that of St. Matthew: verses 14 and +15 of the latter, modified in an important point, come +in the Ebionite Gospel after verses 16 and 17. +</p> + +<p> +There is a serious discrepancy between the account of +the baptism of our Lord in St. Matthew and in St. John. +In the former Canonical Gospel, the Baptist forbids +Christ to be baptized by him, saying, <q>I have need to +be baptized of thee, and comest thou to me?</q> But +Jesus bids him: <q>Suffer it to be so now, for thus it +becometh us to fulfil all righteousness.</q> Then Jesus is +baptized, and the heavens are opened. But in St. John's +Gospel, the Baptist says, <q>I knew him not: but he that +sent me to baptize with water, the same said unto me, +Upon whom thou shalt see the Spirit descending, and +remaining upon him, the same is he which baptizeth +with the Holy Ghost. And I saw, and bare record, that +this is the Son of God.</q><note place='foot'>John i. 29-34.</note> +</p> + +<p> +Now the account in the Gospel of the Twelve removes +this discrepancy. John does not know Jesus till after +the light and the descent of the dove and the voice, and +then he asks to be baptized by Jesus. +</p> + +<p> +It is apparent that the passage in the lost Gospel is +more correct than that in the Canonical one. In the +latter there has been an inversion of verses destroying +the succession of events, and thus producing discrepancy +with the account in St. John's Gospel. +</p> + +<p> +With these passages from the Gospel of the Twelve +may be compared a curious one from the Testament of +the Twelve Patriarchs. It occurs in the Testament of +<pb n='146'/><anchor id='Pg146'/> +Levi, and is a prophecy of the Messiah. <q>The heavens +shall open for thee, and from above the temple of glory +the voice of the Father shall dispense sanctification upon +him, as has been promised unto Abraham, the father of +Isaac.</q> +</p> + +<p> +The passage quoted by St. Epiphanius is wholly unobjectionable +doctrinally. It is not so with that quoted +by St. Jerome; it is of a very different character. It +exhibits strongly the Gnostic ideas which infected the +stricter sect of the Ebionites. +</p> + +<p> +It was precisely on the baptism of the Lord that they +laid the greatest stress; and it is in the account of that +event that we should expect to find the greatest divergence +between the texts employed by the orthodox and +the heretical Nazarenes. Before his baptism he was +nothing. It was then only that the <q>full fount of the +Holy Ghost</q> descended on him, his election to the +Messiahship was revealed, and divine power was communicated +to him to execute the mission entrusted to +him. A marked distinction was drawn between two +portions in the life of Jesus—before and after his baptism. +In the first they acknowledged nothing but the +mere human nature, to the entire exclusion of everything +supernatural; while the sudden accruing of supernatural +aid at the baptism marked the moment when he +became the Messiah. Thus the baptism was the beginning +of their Gospel. +</p> + +<p> +Before that, he is liable to sin, he suggests that his +believing himself to be free from sin may have precipitated +him into sin, the sin of ignorance. And <q><hi rend='italic'>even in +the prophets, after they had received the unction of the +Holy Ghost, there was found sinful speech</hi>.</q><note place='foot'><q>Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, inventus +est sermo peccati.</q>—Contr. Pelag. iii. 2.</note> This quotation +follows, in St. Jerome, immediately after the saying +<pb n='147'/><anchor id='Pg147'/> +cited above enjoining forgiveness, but it in no way +dovetails into it; the passage concerning the recommendation +by St. Mary and the brethren that they should +go up to be baptized of John for the remission of sins, +comes in the same chapter, and there can be little doubt +that this reference to the prophets as sinful formed part +of the answer of the Virgin to Jesus when he spoke of +his being sinless. +</p> + +<p> +St. Jerome obtained his copy of the Gospel of the +Hebrews from Beraea in Syria, and not therefore from +the purest source. Had he copied and translated the +codex he found in the library of Pamphilus at Caesarea, +instead of that he procured from Beraea, it is probable +that he would have found it not to contain the passages +of Gnostic tendency. +</p> + +<p> +These interpolations were made in the second century, +when Gnostic ideas had begun to affect the +Ebionites, and break them up into more or less heretical +sects. +</p> + +<p> +Their copies of the Gospel of the Hebrews differed, +for the Gnostic Ebionites curtailed it in some places, +and amplified it in others. +</p> + +<p> +In reconstructing the primitive lost Gospel of the +Nazarenes, it is very necessary to note these Gnostic +passages, and to withdraw them from the text. We +shall come to some more of their additions and alterations +presently. It is sufficient for us to note here that +the heretical Gospel in use among the Gnostic Ebionites +was based on the orthodox Gospel of the Hebrews. The +existence of these two versions explains the very different +treatment their Gospel meets with at the hands of +the Fathers of the Church. Some, and these the earliest, +speak of this Gospel with reverence, and place it almost +on a line with the Canonical Gospels; others speak of +<pb n='148'/><anchor id='Pg148'/> +it with horror, as an heretical corruption of the Gospel +of St. Matthew. The former saw the primitive text, the +latter the curtailed and amplified version in use among +the heretical Ebionites. +</p> + +<p> +St. Paul, in his first Epistle to the Corinthians, alludes +to one of the appearances of our Lord after his resurrection, +of which no mention is made in the Canonical +Gospels: <q>After that, he was seen of James.</q><note place='foot'>1 Cor. xv. 7.</note> But +according to his account, this appearance took place +after several other manifestations, viz. after that to +Cephas, that to the Twelve, and that to five hundred +brethren at once. But it preceded another appearance +to <q>all the apostles.</q> If we take the first and second to +have occurred on Easter-day, and the last to have been +the appearance to them again <q>after eight days,</q> when +St. Thomas was present, then the appearance to St. +James must have taken place between the <q>even</q> of +Easter-day and Low Sunday. +</p> + +<p> +Now the Gospel of the Hebrews gives a particular +account of this visit to James, which however, according +to this account, took place early on Easter-day, certainly +before Christ stood in the midst of the apostles in the +upper room on Easter-evening. +</p> + +<p> +St. Jerome says, <q>The Gospel according to the Hebrews +relates that after the resurrection of the Saviour, +<q><hi rend='italic'>The Lord, after he had given the napkin to the servant +of the priest, went to James, and appeared to him. Now +James had sworn with an oath that he would not eat +bread from that hour when he drank the cup of the Lord, +till he should behold him rising from amidst them that +sleep.</hi></q> And again, a little after, <q><hi rend='italic'>The Lord said, Bring +a table and bread</hi>.</q> And then, <q><hi rend='italic'>He took bread and blessed +and brake, and gave it to James the Just, and said unto +<pb n='149'/><anchor id='Pg149'/> +him, My brother, eat thy bread, for the Son of Man is +risen from among them that sleep.</hi></q></q><note place='foot'><q>Evangelium ... secundum Hebraeos ... post resurrectionem Salvatoris +refert:—Dominus autem, cum dedisset sindonem servo sacerdotis, +ivit ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum +panem ab illa hora, qua biberat calicem Domini, donec videret eum resurgentem +a dormientibus.—Rursusque post paululum: Afferte, ait Dominus, +mensam et panem. Statimque additur:—Tulit panem et benedixit, ac +fregit, et dedit Jacobo justo, et dixit ei: Frater mi, comede panem tuum, +quia resurrexit Filius hominis a dormientibus.</q>—Hieron. De viris illustribus, +c. 2.</note> +</p> + +<p> +This touching incident is quite in keeping with what +we know about St. James, the Lord's brother. +</p> + +<p> +James the Just, according to Hegesippus, <q>neither +drank wine nor fermented liquors, and abstained from +animal food;</q><note place='foot'>Euseb. H. E. lib. ii. c. 23.</note> and though the account of Hegesippus +is manifestly fabulous in some of its details, still there +is no reason to doubt that James belonged to the ascetic +school among the Jews, as did the Baptist before him, +and as did the orthodox Ebionites after him. The oath +to abstain from food till a certain event was accomplished +was not unusual.<note place='foot'>Acts xxiii. 14.</note> +</p> + +<p> +What is meant by <q>the Saviour giving the napkin to +the servant of the priest,</q> it is impossible to conjecture +without the context. The napkin was probably that +which had covered his face in the tomb, but whether the +context linked this on to the cycle of sacred sindones +impressed with the portrait of the Saviour's suffering +face, cannot be told. The designation of <q>the Just</q> as +applied to James is for the purpose of distinguishing +him from James the brother of John. He does not bear +that name in the Canonical Gospels, but the title may +have been introduced by St. Jerome to avoid confusion, +or it may have been a marginal gloss to the text. +</p> + +<p> +The story of this appearance found its way into the +<pb n='150'/><anchor id='Pg150'/> +writings of St. Gregory of Tours,<note place='foot'>Hist. Eccl. Francorum, i. 21.</note> who no doubt drew +it from St. Jerome; and thence it passed into the +Legenda Aurea of Jacques de Voragine. +</p> + +<p> +If the Lord did appear to St. James on Easter-day, as +related in this lost Gospel, then it may have been in the +morning, and not after his appearance to the Twelve, or +on his appearance in the evening he may have singled +out and addressed James before all the others, as on that +day week he addressed St. Thomas. In either case, St. +Paul's version would be inaccurate as to the order of +manifestations. The pseudo-Abdias, not in any way +trustworthy, thus relates the circumstance: +</p> + +<quote rend='display'> + +<p> +<q>James the Less among the disciples was an object of +special attachment to the Saviour, and he was inflamed with +such zeal for his Master that he would take no meat when +his Lord was crucified, and would only eat again when he +should see Christ arisen from the dead; for he remembered +that when Christ was alive he had given this precept to him +and to his brethren. That is why he, with Mary Magdalene +and Peter, was the first of all to whom Jesus Christ appeared, +in order to confirm his disciples in the faith; and that he +might not suffer him to fast any longer, a piece of an honeycomb +having been offered him, he invited James to eat +thereof.</q><note place='foot'>The <q>History of the Apostles</q> purports to have been written by +Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was translated +into Greek, and thence, it was pretended, into Latin by Julius +Africanus. That it was rendered from Greek has been questioned by +critics. As we have it, it belongs to the ninth century; but the publication +of Syriac versions of the legends on which the book of Abdias was +founded, Syriac versions of the fourth century, which were really +translated from the Greek, show that some Greek originals must have existed at an +early age which are now lost.</note> +</p> + +</quote> + +<p> +Another fragment of the lost Gospel of the Hebrews +also relates to the resurrection: +</p> + +<pb n='151'/><anchor id='Pg151'/> + +<p> +<q><hi rend='italic'>And when he had come to [Peter and] those that were +with Peter, he said unto them, Take, touch me, and see +that I am not a bodiless spirit. And straightway they +touched him and believed.</hi></q><note place='foot'>Καὶ ὅτε πρὸς τοὺς περὶ Πέτρον ἦλεν ἔφη αὐτοῖς: λάβετε, ψηλαφήσατε +με, καὶ ἴδετε, ὅτι οὺκ εἰμί δαιμόνιον ἀσώματον. Καὶ εὐθύς αὐτοῦ +ἥψαντο και ἐπιστεύσαν.—Ignat. Ep. ad Smyrn. c. 3. St. Jerome also: <q>Et +quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: Ecce +palpate me et videte quia non sum daemonium incorporale. Et statim +tetigerunt eum et crediderunt.</q>—De Script. Eccl. 16. Eusebius quotes +the passage after Ignatius. Hist. Eccl. iii. 37.</note> +</p> + +<p> +St. Ignatius, who cites these words, excepting only +those within brackets, does not say whence he drew +them; but St. Jerome informs us that they were taken +from the Gospel of the Hebrews. At the same time he +gives the passage with greater fulness than St. Ignatius. +</p> + +<p> +The account in St. Matthew contains nothing at all +like this; but St. Luke mentions these circumstances, +though with considerable differences. The Lord having +appeared in the midst of his disciples, they imagine that +they see a spirit. Then he says, <q>Why are ye troubled? +and why do thoughts arise in your hearts? Behold my +hands and my feet, that it is I myself: handle me, and +see; for a spirit hath not flesh and bones, as ye see me +have.</q><note place='foot'>Luke xxiv. 37-39.</note> +</p> + +<p> +The narrative in St. Luke's Gospel is fuller than that +in the Gospel of the Hebrews, and is not derived from +it. In the Nazarene Gospel, as soon as the apostles +see and touch, they believe. But in the Canonical Gospel +of St. Luke, they are not convinced till they see Christ +eat. +</p> + +<p> +Justin Martyr cites a passage now found in the +Canonical Gospel of St. John, but not exactly as there, +evidently therefore obtaining it from an independent +source, and that source was the Gospel of the Twelve, +<pb n='152'/><anchor id='Pg152'/> +the only one with which he was acquainted, the only one +then acknowledged as Canonical in the Nazarene Church. +</p> + +<p> +The passage is, <q><hi rend='italic'>Christ has said, Except ye be regenerate, +ye cannot enter into the kingdom of heaven.</hi></q><note place='foot'>Καὶ γὰρ ὁ Χριστὸς εἶπεν: ἄν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσελθῆτε +εἰς τὴν Βασιλείαν τῶν οὐρανῶν.—1 Apolog. § 61. Oper. p. 94.</note> +</p> + +<p> +In St. John's Gospel the parallel passage is couched +in the third person: <q>Except a man be born again, he +cannot see the kingdom of God.</q><note place='foot'>Ἐὰν μήτις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ +Θεοῦ.—John iii. 3.</note> The difference stands +out more clearly in the Greek than in English. +</p> + +<p> +We may conjecture that the primitive Gospel of the +Hebrews contained an account of the interview of Nicodemus +with our Lord. When we come to consider the +Gospel used by the author of the Clementine Homilies +and Recognitions, we shall find that the instruction on +new birth made to Nicodemus was familiar to him, but +not exactly in the form in which it is recorded by St. +John. +</p> + +<p> +St. Jerome informs us that the lost Gospel we are +considering did not relate that the veil of the Temple +was rent in twain when Jesus gave up the ghost, but +that the lintel stone, a huge stone, fell down.<note place='foot'><q>In Evangelio ... legimus non velum templi scissum, sed superliminare +templi mirae magnitudinis corruisse.</q>—Epist. 120, Ad Helibiam.</note> +</p> + +<p> +That this tradition may be true is not unlikely. The +rocks were rent, and the earth quaked, and it is probable +enough that the Temple was so shaken that the great +lintel stone fell. +</p> + +<p> +St. Epiphanius gives us another fragment: +</p> + +<p> +<q><hi rend='italic'>I am come to abolish the sacrifices: if ye cease not +from sacrificing, the wrath of God will not cease from +weighing upon you.</hi></q><note place='foot'>Ἔλθον καταλῦσαι τὰς θυσίας, καὶ ἐαν μή ταύσασθε τοῦ θυεῖν, οῦ +παύσεται ἀφ᾽ ὑμῶν ἡ ὀργή.—Epiphan. Haeres. xxx. § 16.</note> +</p> + +<pb n='153'/><anchor id='Pg153'/> + +<p> +In the Clementine Recognitions, a work issuing from +the Ebionite anti-Gnostic school, we find that the abolition +of the sacrifices was strongly insisted on. The abomination +of idolatry is first exposed, and the strong hold +that Egyptian idolatry had upon the Israelites is pointed +out; then we are told Moses received the Law, and, in +consideration of the prejudices of the people, tolerated +sacrifice: +</p> + +<quote rend='display'> + +<p> +<q>When Moses perceived that the vice of sacrificing to idols +had been deeply ingrained into the people from their association +with the Egyptians, and that the root of this evil could +not be extracted from them, he allowed them to sacrifice indeed, +but permitted it to be done only to God, that by any +means he might cut off one half of the deeply ingrained evil, +leaving the other half to be corrected by another, and at a +future time; by him, namely, concerning whom he said himself, +A prophet shall the Lord your God raise unto you, +whom ye shall hear, even as myself, according to all things +which he shall say to you. Whosoever shall not hear that +prophet, his soul shall be cut off from his people.</q><note place='foot'>Recog. i. 36.</note> +</p> + +</quote> + +<p> +In another place the Jewish sacrifices are spoken of +as sin.<note place='foot'>Recog. i. 54.</note> +</p> + +<p> +This hostility to the Jewish sacrificial system by +Ebionites who observed all the other Mosaic institutions +was due to their having sprung out of the old sect +of the Essenes, who held the sacrifices in the same +abhorrence.<note place='foot'>Joseph. Antiq. xviii. 1, 5; Philo Judaeus. Περὶ τοῦ πάντα σπουδαῖον +εἶναι ἐλεύθερον. See what has been said on this subject already, p. 16.</note> +</p> + +<p> +That our Lord may have spoken against the sacrifices +is possible enough. The passage may have stood thus: +<q>Think not that I am come to destroy the Law and the +Prophets; I am not come to destroy, but to fulfil; nevertheless, +I tell you the truth, I am come to destroy the +<pb n='154'/><anchor id='Pg154'/> +sacrifices. But be ye approved money-changers, choose +that which is good metal, reject that which is bad.</q> +</p> + +<p> +It is probable that in the original Hebrew Gospel +there was some such passage, for St. Paul, or whoever +was the author of the Epistle to the Hebrews, apparently +alludes to it twice. He says, <q>When he cometh into +the world he saith, Sacrifice and offering thou wouldst +not, but a body hast thou prepared me.</q><note place='foot'>Heb. x. 5.</note> The plain +meaning of which is, not that David had used those +words centuries before, in prophecy, but that Jesus had +used them himself when he came into the world. If +the writer of the Epistle did quote a passage from the +Hebrew Gospel, it will have been the second from the +same source. +</p> + +<p> +In the Ebionite Gospel, <q>by a criminal fraud,</q> says +St. Epiphanius, a protestation has been placed in the +mouth of the Lord against the Paschal Sacrifice of the +Lamb, by changing a positive phrase into a negative +one. +</p> + +<p> +When the disciples ask Jesus where they shall prepare +the Passover, he is made to reply, not, as in St. Luke, +that with desire he had desired to eat this Passover, but, +<q><hi rend='italic'>Have I then any desire to eat the flesh of the Paschal +Lamb with you?</hi></q><note place='foot'>(Μὴ) ἐπιθυμίᾳ ἐπεθύμησα (κρέας) τοῦτο τό πάσχα φαγεῖν μεθ᾽ ὑμῶν; +Epiph. Heræs. xxx. 22. The words added to those in St. Luke are placed +in brackets; cf. Luke xxii. 15.</note> +</p> + +<p> +The purpose of this interpolation of two words is +clear. The Samaritan Ebionites, like the Essenes, did +not touch meat, regarding all animal food with the +greatest repugnance.<note place='foot'>Epiphan. Haeres. xxx. 15.</note> By the addition of two words +they were able to convert the saying of our Lord into a +sanction of their superstition. But this saying of Jesus +<pb n='155'/><anchor id='Pg155'/> +is now found only in St. Luke's Gospel. It must have +stood originally without the Μὴ and the κρέας in the +Gospel of the Twelve. +</p> + +<p> +Another of their alterations of the Gospel was to the +same intent. Instead of making St. John the Baptist +eat locusts and wild honey, they gave him for his nourishment +wild honey only, ἐγχρίδας, instead of ἀχρίδας +and μελί ἄγριον. +</p> + +<p> +The passage in which this curious change was made +is remarkable. It served as the introduction to the +Gospel in use among the Gnostic Ebionites. +</p> + +<p> +<q rend='pre'><hi rend='italic'>A certain man, named Jesus, being about thirty years +of age, hath chosen us; and having come to Capernaum, +he entered into the house of Simon, whose surname was +Peter, and he said unto him, As I passed by the Sea of +Tiberias, I chose John and James, the sons of Zebedee, +Simon and Andrew, Thaddaeus, Simon Zelotes and Judas +Iscariot; and thee, Matthew, when thou wast sitting at +thy tax-gatherer's table, then I called thee, and thou didst +follow me. And you do I choose to be my twelve apostles +to bear witness unto Israel.</hi></q> +</p> + +<p> +<q><hi rend='italic'>John baptized; and the Pharisees came to him, and +they were baptized of him, and all Jerusalem also. He +had a garment of camels' hair, and a leathern girdle +about his loins, and his meat was wild honey, and the +taste thereof was as manna, and as a cake of oil.</hi></q> +</p> + +<p> +Apparently after this announcement of his choice of +the apostles there followed something analogous to the +preface in St. Luke's Gospel, to the effect that these +apostles, having assembled together, had taken in hand +to write down those things that they remembered concerning +Christ and his teaching. And it was on this +account that the Gospel obtained the name of the +<q>Recollections of the Apostles,</q> or the <q>Gospel of the +Twelve.</q> +</p> + +<pb n='156'/><anchor id='Pg156'/> + +<p> +The special notice taken of St. Matthew, who is +singled out from the others in this address, is significant +of the relation supposed to exist between the Gospel and +the converted publican. If we had the complete introduction, +we should probably find that in it he was said +to have been the scribe who wrote down the apostolic +recollections. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>2. Doubtful Fragments.</head> + +<p> +There are a few fragments preserved by early ecclesiastical +writers which we cannot say for certain belonged +to the Gospel of the Hebrews, but which there +is good reason to believe formed a part of it. +</p> + +<p> +Origen, in his Commentary on St. Matthew, quotes +a saying of our Lord which is not to be found in the +Canonical Gospels. Origen, we know, was acquainted +with, and quoted respectfully, the Gospel of the Hebrews. +It is therefore probable that this quotation is taken from +it: <q><hi rend='italic'>Jesus said, For the sake of the weak I became weak, +for the sake of the hungry I hungered, for the sake of the +thirsty I thirsted</hi>.</q><note place='foot'>Καὶ Ἰησοῦς γοῦν φησὶ, Διὰ τοὺς ἀσθενοῦντας ἠσθένουν, καὶ διὰ τοὺς +πεινῶντας ἐπείνων, καὶ διὰ τοὺς διψῶντας ἐδίψων. In Matt. xvii. 21.</note> +</p> + +<p> +That this passage, full of beauty, occurred after the +words, <q>This kind goeth not out but by prayer and +fasting,</q> in commenting on which Origen quotes it, is +probable. It is noteworthy that it is quoted in comment +on St. Matthew's Gospel, the one to which the lost +Gospel bore the closest resemblance, and one which +Origen would probably consult whilst compiling his +Commentary on St. Matthew.<note place='foot'>Perhaps this passage was in the mind of St. Paul when he wrote of +himself, <q>To the weak became I as weak, that I might gain the weak.</q> +1 Cor. ix. 22.</note> +</p> + +<pb n='157'/><anchor id='Pg157'/> + +<p> +The saying is so beautiful, and so truly describes the +love of our Lord, that we must wish to believe it comes +to us on such high authority as the Gospel of the Twelve. +</p> + +<p> +Another saying of Christ is quoted both by Clement +of Alexandria and by Origen, without saying whence +they drew it, but by both as undoubted sayings of the +Saviour. It ran: +</p> + +<p> +<q><hi rend='italic'>Seek those things that are great, and little things will +be added to you.</hi></q> <q><hi rend='italic'>And seek ye heavenly things, and the +things of this world will be added to you.</hi></q><note place='foot'>Αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσαται. +Clemens Alex. Stromatae, i. Καὶ αἰτεῖτε τὰ ἐπουράνια, καὶ τὰ ἐπίγεια +ὑμῖν προστεθήσεται.—Origen, De Orat. 2 and 43.</note> +</p> + +<p> +It will be seen, the form as given by St. Clement is +better and simpler than that given by Origen. It is +probable, however, that they both formed members of +the same saying, following the usual Hebrew arrangement +of repeating a maxim, giving it a slightly different +turn, or a wider expansion. In two passages in other +places Origen makes allusion to this saying without +quoting it directly.<note place='foot'>Cont. Cels. vii. and De Orat. 53.</note> +</p> + +<p> +In the Acts of the Apostles, St. Luke puts into the +mouth of St. Paul a saying of Christ, which is not given +by any evangelist, in these words: <q>Remember the +words of the Lord Jesus, how he said, <hi rend='italic'>It is more blessed +to give than to receive</hi>.</q><note place='foot'>Acts xi. 35. It is also quoted as a saying of our Lord in the Apostolic +Constitutions, iv. 3.</note> It is curious that this saying +should not have been inserted by St. Luke in his Gospel. +Whether this saying found its way into the Hebrew +Gospel it is impossible to tell. +</p> + +<p> +In the Epistle of St. Barnabas another utterance of +Christ is given. This Epistle is so distinctly of a +Judaizing character, so manifestly belongs to the Nazarene +<pb n='158'/><anchor id='Pg158'/> +school, that such a reference in it makes it more +than probable that it was taken from the Gospel received +as Canonical among the Nazarenes. The saying +of St. Barnabas is, <q>All the time of our life and of our +faith will not profit us, if we have not in abhorrence +the evil one and future temptation, even as the Son of +God said, <hi rend='italic'>Resist all iniquity and hold it in abhorrence</hi>.</q><note place='foot'>Ep. 4.</note> +Another saying in the Epistle of St. Barnabas is, <q><hi rend='italic'>They +who would see me, and attain to my kingdom, must possess +me through afflictions and suffering</hi>.</q><note place='foot'>Οὕτοι, φαεσὶν, ὁι θέλοντές με ἰδεῖν, καὶ ἅψασθαί μου τῆς βασιλείας, +ὀφείλουσι θλιβέντες καί παθόντες λαβεῖν με.—Ep. 7.</note> +</p> + +<p> +In the second Epistle of St. Clement of Rome to the +Corinthians occurs a very striking passage: <q>Wherefore +to us doing such things the Lord said, <hi rend='italic'>If ye were with +me, gathered together in my bosom, and did not keep my +commandments, I would cast you out, and say unto you, +Depart from me, I know not whence ye are, ye workers of +iniquity</hi>.</q><note place='foot'>Διὰ τοῦτο ταῦτα ἡμῶν πρασσόντων, εἶπεν ὁ κύριος, ᾽Εὰν ἦτε μετ᾽ +ἐμου συνηγμένοι ἐν τῷ κόλπῳ μου, καὶ μὴ ποιεῖτε τὰς ἐντολάς μου, ἀποβαλῶ +ὑμᾶς καὶ ἐρῶ ὑμῖν, ὑπάγετε ἀπ᾽ ἐμοῦ, οὐκ οἶδα ὑμᾶς, ἐργάται ἀνομίας. +2 Ep. ad Corinth. 4.</note> +</p> + +<p> +We can well understand this occurring in an anti-Pauline Gospel. +</p> + +<p> +Again. <q>The Lord said, <hi rend='italic'>Be ye as lambs in the midst +of wolves. Peter answered and said unto him, But what +if the wolves shall rend the lambs? Jesus said unto Peter, +The lambs fear not the wolves after their death; and ye +also, do not ye fear them that kill you, and after that +have nothing that they can do to you, but fear rather him +who, after ye are dead, has power to cast your soul and +body into hell fire.</hi></q><note place='foot'>Λέγει γὰρ ὁ κύριος, ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων. Ἀποκριθεὶς δὲ +ὁ Πέτρος αὐτῷ λέγει, Ἐαν οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία? Εἶπεν +ὁ Ἰησοῦς τῷ Πέτρῳ. Μὴ φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ +ἀποθανεῖν αὐτά. Καὶ ὑμεῖς μὴ φοβεῖσθε τοὺς ἀποκτέινοντας ὑμᾶς, καὶ +μηδὲν ὑμῖν δυναμένου ποιεῖν, ἀλλὰ φοβεῖσθε τὸν μετὰ το ἀποθανεῖν +ὑμας ἔχοντα ἐξουσίαν ψυχῆς καὶ σώματος τοῦ βαλεῖν εἰς γέενναν πυρὸς. +<hi rend='italic'>Ibid.</hi> 5.</note> +</p> + +<pb n='159'/><anchor id='Pg159'/> + +<p> +This is clearly another version of the passage, Matt. +x. 16-26. In one particular it is fuller than in the +Canonical Gospel; it introduces St. Peter as speaking +and drawing forth the exhortation not to fear those +who kill the body only. But it is without the long +exhortation contained in the 17-27th verses of St. +Matthew. +</p> + +<p> +Another saying from the same source is, <q>This, therefore, +the Lord said, <hi rend='italic'>Keep the flesh chaste and the seal +undefiled, and ye shall receive eternal life</hi>.</q><note place='foot'>Ἄρα οὖν τοῦτο λέγει: Τηρήσατε τὴν σάρκα ἁγνὴν καί τὴν σφραγίδα +ἄσπιλον, ἵνα τὴν αἰώνιον ξωὴν ἀπολάβητε.—<hi rend='italic'>Ibid.</hi> 8.</note> The seal is +the unction of confirmation completing baptism, and in +the primitive Church united with it. It is the σφραγίς +so often spoken of in the Epistles of St. Paul.<note place='foot'>Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, iv. 30; 2 Tim. ii. 19.</note> +</p> + +<p> +Justin Martyr contributes another saying. We have +already seen that in all likelihood he quoted from the +Gospel of the Hebrews, or the Recollections of the +Twelve, as he called it. He says, <q>On this account +also our Lord Jesus Christ said, <hi rend='italic'>In those things in which +I shall overtake you, in those things will I judge you</hi>.</q><note place='foot'>Ἐν οἶς ἀν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινῶ.—Just. Mart. in +Dialog. c. Trypho. Ἐφ᾽ οἶς γὰρ εὕρω ἡμᾶς, φησὶν, ἐπὶ τούτοις καὶ κρινῶ. +Clem. Alex. Quis dives salv. 40.</note> +Clement of Alexandria makes the same quotation, +slightly varying the words. Justin and Clement apparently +both translated from the original Hebrew, but +did not give exactly the same rendering of words, though +they gave the same sense. +</p> + +<p> +Clement gives us another saying, but does not say +<pb n='160'/><anchor id='Pg160'/> +from what Gospel he drew it. <q>The Lord commanded +in a certain Gospel, <hi rend='italic'>My secret is for me and for the children +of my home</hi>.</q><note place='foot'>Μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου.—Clem. Alex. +Strom. v.</note> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>3. The Origin of the Gospel of the Hebrews.</head> + +<p> +We come now to a question delicate, and difficult to +answer—the Origin of the Gospel of the Hebrews; +delicate, because it involves another, the origin of the +Gospels of St. Matthew and St. Mark; difficult, because +of the nature of the evidence on which we shall have to +form our opinion. +</p> + +<p> +Because the Gospel of the Hebrews is not preserved, +is not in the Canon, it does not follow that its value +was slight, its accuracy doubtful. Its disappearance is +due partly to the fact of its having been written in +Aramaic, but chiefly to that of its having been in use +by an Aramaic-speaking community which assumed +first a schismatical, then a heretical position, so that the +disfavour which fell on the Nazarene body enveloped +and doomed its Gospel as well. +</p> + +<p> +The four Canonical Gospels owe their preservation to +their having been in use among those Christian communities +which coalesced under the moulding hands of +St. John. Those parties which were reluctant to abandon +their peculiar features were looked upon with coldness, +then aversion, lastly abhorrence. They became more +and more isolated, eccentric, prejudiced, impracticable. +Whilst the Church asserted her catholicity, organized +her constitution, established her canon, formulated her +creed, adapted herself to the flux of ideas, these narrow +<pb n='161'/><anchor id='Pg161'/> +sects spent their petty lives in accentuating their peculiarities +till they grew into monstrosities; and when +they fell and disappeared, there fell and disappeared +with them those precious records of the Saviour's words +and works which they had preserved. +</p> + +<p> +The Hebrew Gospel was closely related to the Gospel +of St. Matthew; that we know from the testimony of +St. Jerome, who saw, copied and translated it. That +it was not identical with the Canonical first Gospel is +also certain. Sufficient fragments have been preserved +to show that in many points it was fuller, in some less +complete, than the Greek Gospel of St. Matthew. The +two Gospels were twin sisters speaking different tongues. +Was the Greek of the first Gospel acquired, or was it +original? This is a point deserving of investigation +before we fix the origin and determine the construction +of the Hebrew Gospel. +</p> + +<p> +According to a fragment of a lost work by Papias, +written about the middle of the second century, under +the title of <q>Commentary on the Sayings of the Lord,</q><note place='foot'>Λογίων κυριακῶν ἐξηγήσεις.</note> +the apostle Matthew was the author of a collection of +the <q>sayings,</q> λόγια, of our blessed Lord. The passage +has been already given, but it is necessary to quote it +again here: <q>Matthew wrote in the Hebrew dialect the +sayings, and every one interpreted them as best he was +able.</q><note place='foot'>Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμήνευσε +δὲ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος.</note> These <q>logia</q> could only be, according to the +signification of the word (Rom. iii. 2; Heb. v. 12; +Pet. iv. 11; Acts vii. 38), a collection of the sayings of +the Saviour that were regarded as oracular, as <q>the +words of God.</q> That they were the words of Jesus, +follows from the title given by Papias to his commentary, +Λόγια κυριακὰ. +</p> + +<pb n='162'/><anchor id='Pg162'/> + +<p> +This brief notice is sufficient to show that Matthew's +collection was not the Gospel as it now stands. It was +no collection of the acts, no biography, of the Saviour; +it was solely a collection of his discourses. +</p> + +<p> +This is made clearer by what Papias says in the same +work on St. Mark. He relates that the latter wrote not +only what Jesus had <emph>said</emph>, but also what he <emph>did</emph>;<note place='foot'>τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα; and οὐ ποιούμενος +σὺνταξιν τῶν κυριακῶν λογίων.</note> +whereas St. Matthew wrote only what had been <emph>said</emph>.<note place='foot'>συνεγράψατο τὰ λόγια.</note> +</p> + +<p> +The work of Matthew, therefore, contained no doings, +πραχθέντα, but only sayings, λεχθέντα, which were, according +to Papias, written in Hebrew, <hi rend='italic'>i.e.</hi> the vernacular +Aramaic, and which were translated into Greek by every +one as best he was able. +</p> + +<p> +This notice of Papias is very ancient. The Bishop of +Hierapolis is called by Irenaeus <q>a very old man.</q><note place='foot'>ἀρχαῖος ἀνήρ.</note> and +by the same writer is said to have been <q>a friend +of Polycarp,</q> and <q>one who had heard John.</q><note place='foot'>Iren. c. Haeres. v. 33.</note> That +this John was the apostle is not certain. It was questioned +by Eusebius in his mention of the Prooemium of +Papias. John the priest and John the apostle were +both at Ephesus, and both lived there at the close of +the first century. Some have thought the Apocalypse +to have been the work of the priest John, and not of +the apostle. Others have supposed that there was only +one John. However this may be, it is certain that +Papias lived at a time when it was possible to obtain +correct information relating to the origin of the sacred +books in use among the Christians. +</p> + +<p> +According to the Prooemium of Papias, which Eusebius +has preserved, the Bishop of Hierapolis had obtained +his knowledge, not directly from the apostles, nor from +<pb n='163'/><anchor id='Pg163'/> +the apostle John, but from the mouths of men who +had companied with old priests and disciples of the +apostles, and who had related to him what Andrew, +Peter, Philip, Thomas, James, John and other disciples +of the Lord had said (εἶπεν). Besides the testimony of +these priests, Papias appealed further to the evidence of +Aristion and the priest John, disciples of the Lord,<note place='foot'>Scarcely actual disciples and eye-witnesses.</note> still +alive and bearing testimony when he wrote. <q>And,</q> +says Papias, <q>I do not think that I derived so much +benefit from books as from the living voice of those that +are still surviving.</q><note place='foot'>Euseb. Hist. Eccl. iii. 39.</note> +</p> + +<p> +Papias, therefore, had his information about the +apostles second-hand, from those <q>who followed them +about.</q> Nevertheless, his evidence is quite trustworthy. +He takes pains to inform us that he used great precaution +to obtain the truth about every particular he +stated, and the means of obtaining the truth were at his +disposal. That Papias was a man <q>of a limited comprehension</q><note place='foot'>σφόδρα σμικρὸς τὸν νοῦν.</note> +does not affect the trustworthiness of his +statement. Eusebius thus designates him because he +believed in the Millennium; but so did most of the +Christians of the first age, as well as in the immediate +second coming of Christ, till undeceived by events. +</p> + +<p> +The statement of Papias does not justify us in supposing +that Matthew wrote the Gospel in Hebrew, but +only a collection of the logia, the sayings of Jesus. +Eusebius did not mistake the Sayings for the Gospel, +for he speaks separately of the Hebrew Gospel,<note place='foot'>καθ᾽ Ἑβραιοὺς εὐαγγέλιον. H. E. iii. 25, 27, 39; iv. 22.</note> without +connecting it in any way with the testimony of Papias. +</p> + +<p> +According to Eusebius, Papias wrote his Commentary +in five books.<note place='foot'>συγγράμματα πέντε.</note> It is not improbable, therefore, that the +<pb n='164'/><anchor id='Pg164'/> +<q>Logia</q> were broken into five parts or grouped in five +discourses, and that he wrote an explanation of each +discourse in a separate book or chapter. +</p> + +<p> +The statement of Papias, if it does not refer to the +Gospel of St. Matthew as it now stands, does refer +to one of the constituent parts of that Gospel, and +does explain much that would be otherwise inexplicable. +</p> + +<p> +1. St. Matthew's Gospel differs from St. Mark's in +that it contains long discourses, sayings and parables, +which are wanting or only given in a brief form in +the second Canonical Gospel. It is therefore probable +that in its composition were used the <q>Logia of the +Lord,</q> written by Matthew. +</p> + +<p> +2. If the collection of <q>Sayings of the Lord</q> consisted, +as has been suggested, of five parts, then we find +traces in the Canonical Matthew of five groups of discourses, +concluded by the same formulary: <q>And it +came to pass when Jesus had ended these sayings</q> +(τοὺς λόγους τούτους), or <q>parables,</q> vii. 28, xi. 1, +xiii. 53,. xix. 1, xxvi. 1. It is not, however, possible +to restore all the <q>logia</q> to their primitive positions, +for they have been dispersed through the Canonical +Gospel, and arranged in connection with the events +which called them forth. In the <q>Sayings of the Lord</q> +of Matthew, these events were not narrated; but all the +sayings were placed together, like the proverbs in the +book of Solomon. +</p> + +<p> +3. The <q>Logia</q> of the Lord were written by Matthew +in Hebrew, <hi rend='italic'>i.e.</hi> in the vernacular Aramaic. If they +have formed the groundwork, or a composite part of the +Canonical Gospel, we are likely to detect in the Greek +some traces of their origin. And this, in fact, we are +able to do. +</p> + +<p> +α. In the first place, we have the introduction of +<pb n='165'/><anchor id='Pg165'/> +Aramaic words, as Raka (v. 22),<note place='foot'>Aram. ריקא.</note> Mammon (vi. 22),<note place='foot'>Aram. ממונא.</note> +Gehenna (v. 22),<note place='foot'>Aram. גהנם.</note> Amen (v. 18).<note place='foot'>Aram. אמן.</note> Many others might +be cited, but these will suffice. +</p> + +<p> +β. Next, we have the use of illustrations which are +only comprehensible by Hebrews, as <q>One jot and one +tittle shall in no wise fall.</q> The Ἰῶτα of the Greek +text is the Aramaic Jod (v. 18); but the <q>one tittle</q> is +more remarkable. In the Greek it is <q>one horn,</q> or +<q>stroke.</q><note place='foot'>μιά κεραὶα, Aram. קוץ or עוקץ.</note> The idea is taken from the Aramaic orthography. +A stroke distinguishes one consonant from +another, as ח and ה from ד. +With this the Greeks had nothing that corresponded. +</p> + +<p> +γ. We find Hebraisms in great number in the discourses +of our Lord given by St. Matthew.<note place='foot'>vi. 7, βαττολογεῖν; v. 5, κληρονομεῖν τὴν γῆν; v. 2, ἀγνοίγειν τὸ +στόμα; v. 3, πτωχοί; v. 9, υἱοὶ τοῦ Θεοῦ; v. 12, μισθὸς πολύς; v. 39, +τῷ πονηρῷ; vi. 25; x. 28, 39, ψυχὴ, for life; vi. 22, 23, ἀπλοῦς and +πονηρὸς, sound and sick; vi. 11, ἄρτος, for general food; the <q>birds of +heaven,</q> in vi. 25, &c. &c.</note> +</p> + +<p> +δ. We find mistranslations. The Greek Canonical +text gives a wrong meaning, or no meaning at all, +through misunderstanding of the Aramaic. By restoration +of the Aramaic text we can rectify the translation. +Thus: +</p> + +<p> +Matt. vii. 6, <q>Give not that which is holy to dogs, +neither cast ye your pearls before swine.</q> The word +<q>holy,</q> τὸ ἅγιον, is a misinterpretation of the Aramaic +קרשא, a gold jewel for the ear, head or neck.<note place='foot'>Targum, Gen. xxiv. 22, 47; Job xlii. 11; Exod. xxxii. 2; Judges +viii. 24; Prov. xi. 22, xxv. 12; Hos. ii. 13.</note> The +translator mistook the word for קורשא, or קרשא without +ו <q>the holy.</q> The sentence in the original therefore +<pb n='166'/><anchor id='Pg166'/> +ran, <q>Give not a gold jewel to dogs, neither cast pearls +before swine.</q> +</p> + +<p> +Matt. v. 37, <q>Let your conversation be Yea, yea, Nay, +nay.</q> This is meaningless. But if we restore the construction +in Aramaic we have יהןא לכם הן הן, לאו לאו, +and the meaning is, <q>In your conversation let your yea +be yea, and your nay be nay.</q> The yea, yea, and nay, +nay, in the Hebrew come together, and this misled the +translator. St. James quotes the saying rightly (v. 12), +<q>Let your yea be yea, and your nay, nay; lest ye fall +into condemnation.</q> It is a form of a Rabbinic maxim, +<q>The yea of the righteous is yea, and their nay is nay.</q> +It is an injunction to speak the truth. +</p> + +<p> +We have therefore good grounds for our conjecture +that St. Matthew's genuine <q>Sayings of the Lord</q> form +a part of the Canonical Gospel. +</p> + +<p> +We have next to consider, Whence came the rest of +the material, the record of the <q>doings of the Lord,</q> +which the compiler interwove with the <q>Sayings</q>? +</p> + +<p> +We have tolerably convincing evidence that the compiler +placed under contribution both Aramaic and Greek +collections. +</p> + +<p> +For the citations from the Old Testament are not +taken exclusively from the Hebrew Scriptures, nor from +the Greek translation of the Seventy; but some are +taken from the Greek translation, and some are taken +from the Hebrew, or from a Syro-Chaldaean Targum or +Paraphrase, probably in use at the time. +</p> + +<p> +Matt. i. 23, <q>A virgin shall be with child, and shall +bring forth a son.</q> This is quoted as a prophecy of the +miraculous conception. But it is only a prophecy in the +version of the LXX., which renders the Hebrew word +παρθένος, <q>virgin.</q> The Hebrew word does not mean +virgin exclusively, but <q>a young woman.</q> We may +therefore conclude that verses 22, 23, were additions by +<pb n='167'/><anchor id='Pg167'/> +the Greek compiler of the Gospel, unacquainted with +the original Hebrew text. +</p> + +<p> +Matt. ii. 15, <q>Out of Egypt have I called my son.</q> +This is quoted literally from the Hebrew text. That of +the LXX. has, <q>Out of Egypt have I called my children,</q> +τὰ τέκνα. This made the saying of Hosea no +prophecy of our Lord; consequently he who inserted this +reference can have known only the Hebrew text, and +not the Greek version. But in ii. 18, the compiler follows +the LXX. And again, ii. 23, <q>He shall be called +a Nazarene,</q> Ναζωραῖος. The Hebrew is כזר of which +Ναζωραῖος is no translation. The LXX. have Ναζιραῖος. +The compiler was caught by the similarity of sounds. +</p> + +<p> +Matt. iii. 3. Here the construction of the LXX. is +followed, which unites <q>in the wilderness</q> with <q>the +voice of one crying.</q> The Hebrew was therefore not +known by the compiler. +</p> + +<p> +Matt. iv. 15. Here the LXX. is not followed, for the +word γῆ is used in place of χώρα. The quotation is not, +moreover, taken exactly from Isaiah, but apparently from a Targum. +</p> + +<p> +Matt. viii. 17. This quotation is nearer the original +Hebrew than the rendering of the LXX. +</p> + +<p> +Matt. xii. 18-21. In this citation we have an incorrect +rendering of the Hebrew לתורתו <q>at his teaching,</q> +made by the LXX. <q>in his name,</q> adopted without +hesitation by the compiler. He also accepts the erroneous +rendering of <q>islands,</q> made <q>nation,</q> <q>Gentiles,</q> +by the LXX. +</p> + +<p> +But, on the other hand, <q>till he send forth judgment +unto victory,</q> is taken from neither the original Hebrew +nor from the LXX., and is probably derived from a +Targum. +</p> + +<p> +Thus in this passage we have apparently a combination +<pb n='168'/><anchor id='Pg168'/> +of two somewhat similar accounts—the one in +Greek, the other in Aramaic. +</p> + +<p> +Matt. xiii. 35. This also is a compound text. The +first half is from the LXX., but the second member is +from a Hebrew Targum. +</p> + +<p> +Matt. xxvii. 3. In the Hebrew, the field is not a +<q>potter's,</q> nor is it in the LXX., who use χωνευτήριον +<q>the smelting-furnace.</q> The word in the Hebrew signifies +<q>treasury.</q> The composer of the Gospel, therefore +must have quoted from a Targum, and been ignorant +both of the genuine Hebrew Scriptures and of the +Greek translation of the Seventy. +</p> + +<p> +These instances are enough to show that the material +used for the compilation of the first Canonical Gospel +was very various; that the author had at his disposal +matter in both Aramaic and Greek. +</p> + +<p> +We shall find, on looking further, that he inserted +two narratives of the same event in his Gospel in different +places, if they differed slightly from one another, +when coming to him from different sources. +</p> + +<p> +The following are parallel passages: +</p> + +<table rend="latexcolumns: 'p{3.5cm} p{3.5cm}'; tblcolumns: 'lw(30) lw(30)'"> +<row><cell>iv. 23 And Jesus went +about all Galilee, teaching in +their synagogues, and preaching +the gospel of the kingdom, +and healing all manner +of sickness and all manner of +disease among the people.</cell> +<cell>ix. 35 And Jesus went +about all the cities and villages, +teaching in their synagogues, +and preaching the +gospel of the kingdom, and +healing every sickness and +every disease among the +people.</cell></row> +<row><cell>v. 29 And if thy right eye +offend thee, pluck it out, and +cast it from thee: for it is +profitable for thee that one of +thy members should perish, +and not that thy whole body +should be cast into hell.</cell> +<cell>xviii. 9 And if thine eye +offend thee, pluck it out, and +cast it from thee: it is better +for thee to enter into life with +one eye, rather than having +two eyes to be cast into hell fire.</cell></row> +<pb n='169'/><anchor id='Pg169'/> +<row><cell>30 And if thy right hand +offend thee, cut it off, and +cast it from thee: for it is +profitable for thee that one of +thy members should perish, +and not that thy whole body +should be cast into hell.</cell> +<cell>8 Wherefore if thy hand or +thy foot offend thee, cut them +off, and cast them from thee: +it is better for thee to enter into +life halt or maimed, rather +than having two hands or two +feet to be cast into everlasting +fire.</cell></row> +<row><cell>32 But I say unto you, +That whosoever shall put away +his wife, saving for the cause +of fornication, causeth her to +commit adultery: and whosoever +shall marry her that is +divorced committeth adultery.</cell> +<cell>xix. 9 And I say unto you, +Whosoever shall put away his +wife, except it be for fornication, +and shall marry another, +committeth adultery: and whoso +marrieth her which is put +away doth commit adultery.</cell></row> +<row><cell>vi. 14 For if ye forgive +men their trespasses, your +heavenly Father will also forgive +you:</cell> +<cell>xviii. 35 So likewise shall +my heavenly Father do also +unto you, if ye from your +hearts forgive not every one +his brother their trespasses.</cell></row> +<row><cell>15 But if ye forgive not +men their trespasses, neither +will your Father forgive your +trespasses.</cell><cell></cell></row> +<row><cell>vii. 16 Ye shall know them +by their fruits. Do men +gather grapes of thorns, or +figs of thistles?</cell> +<cell>xii. 33 Either make the tree +good, and his fruit good; or +else make the tree corrupt, and +his fruit corrupt: for the tree +is known by his fruit.</cell></row> +<row><cell>17 Even so every good tree +bringeth forth good fruit; but +a corrupt tree bringeth forth +evil fruit.</cell><cell></cell></row> +<row><cell>18 A good tree cannot bring +forth evil fruit, neither can a +corrupt tree bring forth good +fruit.</cell><cell></cell></row> +<pb n='170'/><anchor id='Pg170'/> +<row><cell>ix. 13 But go ye and learn +what that meaneth, I will +have mercy, and not sacrifice.</cell> +<cell>what this meaneth, I will +have mercy, and not sacrifice.</cell></row> +<row><cell>ix. 34 But the Pharisees +said, He casteth out devils +through the prince of the +devils.</cell> +<cell>xii. 24 But when the Pharisees +heard it, they said, This +fellow doth not cast out devils, +but by Beelzebub the prince +of the devils.</cell></row> +<row><cell>x. 15 Verily I say unto +you, It shall be more tolerable +for the land of Sodom and +Gomorrha in the day of judgment, +than for that city.</cell> +<cell>xi. 24. But I say unto you, +That it shall be more tolerable +for the land of Sodom in +the day of judgment, than for +thee.</cell></row> +<row><cell>17 But beware of men: for +they will deliver you up to +the councils, and they will +scourge you in their synagogues;</cell> +<cell>xxiv. 9 Then shall they +deliver you up to be afflicted, +and shall kill you: and ye +shall be hated of all nations +for my name's sake.</cell></row> +<row><cell>22 And ye shall be hated +of all men for my name's sake.</cell><cell></cell></row> +<row><cell>xii. 39 But he answered and +said unto them, An evil and +adulterous generation seeketh +after a sign; and there shall +no sign be given to it; but the +sign of the prophet Jonas.</cell> +<cell>xvi. 4 A wicked and adulterous +generation seeketh after +a sign; and there shall no sign +be given unto it, but the sign +of the prophet Jonas.</cell></row> +<row><cell>xiii.12 For whosoever hath, +to him shall be given, and he +shall have more abundance: +but whosoever hath not, from +him shall be taken away even +that he hath.</cell> +<cell>xxv. 29 For unto every one +that hath shall be given, and +he shall have abundance: but +from him that hath not shall +be taken away even that which +he hath.</cell></row> +<row><cell>xiv. 5 And when he would +have put him to death, he +feared the multitude, because +they counted him as a prophet.</cell> +<cell>xxi. 26 But if we shall say, +Of men; we fear the people; +for all hold John as a prophet.</cell></row> +<pb n='171'/><anchor id='Pg171'/> +<row><cell>xvi. 19 And I will give +unto thee the keys of the +kingdom of heaven: and whatsoever +thou shalt bind on earth +shall be bound in heaven: and +whatsoever thou shalt loose +on earth shall be loosed in +heaven.</cell> +<cell>xviii. 18 Verily I say unto +you, Whatsoever ye shall bind +on earth shall be bound in +heaven: and whatsoever ye +shall loose on earth shall be +loosed in heaven.</cell></row> +<row><cell>xvii. 20 And Jesus said +unto them, Because of your +unbelief: for verily I say unto +you, If ye have faith as a +grain of mustard seed, ye shall +say unto this mountain, Remove +hence to yonder place; +and it shall remove; and nothing +shall be impossible unto +you.</cell> +<cell>xxi. 21 Jesus answered and +said unto them, Verily I say +unto you, If ye have faith +and doubt not, ye shall not +only do this which is done to +the fig tree, but also if ye shall +say unto this mountain, Be +thou removed, and be thou +cast into the sea; it shall be +done.</cell></row> +<row><cell>xxiv. 11 And many false +prophets shall rise, and shall +deceive many.</cell> +<cell>xxiv. 24 For there shall +arise false Christs, and false +prophets and shall shew great +signs and wonders: insomuch +that, if it were possible, they +should deceive the very elect.</cell></row> +<row><cell>xxiv. 23 Then if any man +shall say unto you, Lo, here +is Christ, or there; believe it +not.</cell> +<cell>xxiv. 26 Wherefore if they +shall say unto you, Behold, +he is in the desert, go not +forth: behold, he is in the secret +chamber; believe it not.</cell></row> +</table> + +<p> +The existence in the first Canonical Gospel of these +duplicate passages proves that the editor of it in its present +form made use of materials from different sources, +which he worked together into a complete whole. And +these duplicate passages are the more remarkable, because, +where his memory does not fail him, he takes +pains to avoid repetition. +</p> + +<pb n='172'/><anchor id='Pg172'/> + +<p> +It would seem therefore plain that the compiler of St. +Matthew's Gospel made use of, first, a Collection of the +Sayings of the Lord, of undoubted genuineness, drawn +up by St. Matthew; second, of two or more Collections +of the Sayings and Doings of the Lord, also, no doubt, +genuine, but not necessarily by St. Matthew. +</p> + +<p> +One of these sources was made use of also by St. Mark +in the composition of his Gospel. +</p> + +<p> +According to the testimony of Papias: +</p> + +<quote rend='display'> + +<p> +<q>John the Priest said this: Mark being the interpreter of +Peter, whatsoever he recorded he wrote with great accuracy, +but not, however, in the order in which it was spoken or done +by our Lord, for he neither heard nor followed our Lord, but, +as before said, he was in company with Peter, who gave him +such instruction as occasion called forth, but did not study to +give a history of our Lord's discourses; wherefore Mark has +not erred in anything, by writing this and that as he has remembered +them; for he was carefully attentive to one thing, +not to pass by anything that he heard, nor to state anything +falsely in these accounts.</q><note place='foot'>Euseb. Hist. Eccl. iii. 39.</note> +</p> + +</quote> + +<p> +It has been often asked and disputed, whether this +statement applies to the Gospel of St. Mark received by +the Church into her sacred canon. +</p> + +<p> +It can hardly be denied that the Canonical Gospel of +Mark does answer in every particular to the description +of its composition by John the Priest. John gives five +characteristics to the work of Mark: +</p> + +<p> +1. A striving after accuracy.<note place='foot'>ἀκριβῶς ἔγραψεν, and σποιήσατο πρόνοιαν τοῦ μηδέν παραλιτεῖν ἢ +ψεύδασθαι.</note> +</p> + +<p> +2. Want of chronological succession in his narrative, +which had rather the character of a string of anecdotes +and sayings than of a biography.<note place='foot'>Οὐ μέντοι τάξει, and ἕνια γράφας, ὡς ἀπεμνημόνευσεν.</note> +</p> + +<pb n='173'/><anchor id='Pg173'/> + +<p> +3. It was composed of records of both the sayings and +the <emph>doings</emph> of Jesus.<note place='foot'>λεχθέντα καὶ πραχθέντα.</note> +</p> + +<p> +4. It was no syntax of sayings (σύνταξις λογίων), like +the work of Matthew.<note place='foot'>Μαθαῖος τὰ λόγια συνετάξατο—. Μάρκος ... οὐκ ὥσπερ σύνταξιν +τῶν κυριακῶν λογίων ποιούμενος.</note> +</p> + +<p> +5. It was the composition of a companion of Peter.<note place='foot'>Μάρκος ἑρμηνευτὴς Πέτρου γενόμενος ἔγραφεν.</note> +</p> + +<p> +These characteristic features of the work of Mark +agree with the Mark Gospel, some of the special features +of which are: +</p> + +<p> +1. Want of order: it is made up of a string of episodes +and anecdotes, and of sayings manifestly unconnected. +</p> + +<p> +2. The order of events is wholly different from that +in Matthew, Luke and John. +</p> + +<p> +3. Both the sayings and the doings of Jesus are related +in it. +</p> + +<p> +4. It contains no long discourses, like the Gospel of +St. Matthew, arranged in systematic order. +</p> + +<p> +5. It contains many incidents which point to St. Peter +as the authority for them, and recall his preaching. +</p> + +<p> +To this belong—the manner in which the Gospel +opens with the baptism of John, just as St. Peter's +address (Acts x. 37-41) begins with that event also; +the many little incidents mentioned which give token +of having been related by an eye-witness, and in which +the narrative of St. Matthew is deficient.<note place='foot'>Mark i. 20, <q>they left their father Zebedee in the ship <hi rend='italic'>with the +day-labourers;</hi></q> i. 31, <q><hi rend='italic'>he took her by the hand</hi>;</q> ii. 3, <q>a paralytic +<hi rend='italic'>borne of four</hi>;</q> 4, <q>they broke up the roof and let down the bed;</q> +iii. 10, <q>they pressed upon him to touch him;</q> iii. 20, <q>they could not +so much as eat bread;</q> iii. 32, <q>the multitude sat about him;</q> iv. 36, +<q>they took him <hi rend='italic'>even as he was</hi>,</q> without his going home first to get what +was necessary; iv. 38, <q><hi rend='italic'>on a pillow</hi>;</q> v. 3-5, v. 25-34, vi. 40, the +ranks, the hundreds, the green grass; vi. 53-56, x. 17, there came one +running, and kneeled to him; x. 50, <q>casting away his robe;</q> xi. 4, <q>a +colt tied by the door without in a place where two ways met;</q> xi. 12-14, +xi. 16, xiii. 1, the disciples notice the <hi rend='italic'>great stones</hi> of which the temple +was built; xiv. 3, 5, 8, xiv. 31, <q>he spoke yet more vehemently;</q> +xiv. 51, 52, 66, <q>he warmed himself at the fire;</q> xv. 21, <q>coming out +of the country;</q> xv. 40, 41, Salome named.</note> St. Mark's +<pb n='174'/><anchor id='Pg174'/> +Gospel is also rich in indications of the feelings of the +people toward Jesus, such as an eye-witness must have +observed,<note place='foot'>Mark i. 33, 45, ii. 2, 13, iii. 9, 20, 32, iv. 10, v. 21, 24, 31, vi. 31, +55, viii. 34, xi. 18.</note> and of notices of movements of the body—small +significant acts, which could not escape one present +who described what he had seen.<note place='foot'>Mark i. 7, <q>he bowed himself;</q> iii. 5, <q>he looked round with anger;</q> +ix. 38, <q>he sat down;</q> x. 16, <q>he took them up in his arms, and laid +his hands on them;</q> x. 23, <q>Jesus looked round about;</q> xiv. 3, <q>she +broke the box;</q> xiv. 4, <q>they murmured;</q> xiv. 40, <q>they knew not +what to answer him;</q> xiv. 67, &c.</note> +</p> + +<p> +That the composer of St. Matthew's Gospel made use +of the material out of which St. Mark compiled his, that +is, of the memorabilia of St. Peter, is evident. Whole +passages of St. Mark's Gospel occur word for word, or +nearly so, in the Gospel of St. Matthew.<note place='foot'> Compare +Mark iv. 4 sq.; viii. 1 sq.; x. 42 sq.; xiii. 28 sq.; xiv. 43 sq. &c. +Matt. xiii 4 sq.; xv. 32 sq.; xx. 28 sq.; xxiv. 32 sq.; xxvi. 47 sq. &c.</note> +</p> + +<p> +Moreover, it is apparent that sometimes the author of +St. Matthew's Gospel misunderstood the text. A few +instances must suffice here. +</p> + +<p> +Mark ii. 18: <q>And the disciples of John and of the +Pharisees were fasting. And they came to him and +said to him, Why do the disciples of John, and the +disciples of the Pharisees, fast, and thy disciples fast +not?</q> It is clear that it was then a fasting season, +which the disciples of Jesus were not observing. The +<q>they</q> who came to him does not mean <q>the disciples +<pb n='175'/><anchor id='Pg175'/> +of John and of the Pharisees,</q> but certain other persons. +Καὶ ἔρχονται is so used in St. Mark's Gospel in several +places, like the French <q>on venait.</q> +</p> + +<p> +But the compiler of St. Matthew's Gospel did not +understand this use of the verb without a subject expressed, +and he made <q>the disciples of John</q> ask the +question. +</p> + +<p> +Mark vi. 10: Ὅπου ἂν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε +ἕως ἄν ἐξέλθητε ἐκεῖθεν. That is, <q>Wherever (<hi rend='italic'>i.e.</hi> in whatsoever +town or village) ye enter into a house, therein +remain (i.e. in that house) till ye go away thence (<hi rend='italic'>i.e.</hi> +from that city or village).</q> By leaving out the word +<emph>house</emph>, Matthew loses the sense of the command (x. 11), +<q>Into whatsoever town or village ye enter—remain in +it till ye go out of it.</q> +</p> + +<p> +Mark vii. 27, 28. The Lord answers the Syro-Phoenician +woman, <q>Let the children first be filled: for it is +not meet to take the children's bread, and to cast it unto +the dogs.</q> The woman answers, <q>Yes, Lord; yet the +dogs under the table eat of the children's crumbs.</q> The +meaning is, God gives His grace and mercy first to the +Jews (the children); and this must not be taken from +the Jews to be given to the heathen (the dogs). True, +answers the woman; but the heathen do partake of the +blessings that overflow from the portion of the Jews. +</p> + +<p> +But the so-called Matthew did not catch the signification, +and the point is lost in his version (xv. 27). He +makes the woman answer, <q>The dogs eat of the crumbs +which fall from <emph>their masters'</emph> table.</q> +</p> + +<p> +Mark x. 13. According to St. Mark, parents brought +their children to Christ, probably with some superstitious +idea, to be touched. This offended the disciples. <q>They +rebuked those that brought them.</q> But Jesus was displeased, +and said to the disciples, <q>Suffer the little +<pb n='176'/><anchor id='Pg176'/> +children to come unto me.</q> And instead of fulfilling +the superstitious wishes of the parents, he took the +children in his arms and blessed them. But the text +used by St. Matthew's compilator was probably defective +at the end of verse 13, and ended, <q>and his disciples +rebuked....</q> The compiler therefore completed it +with αὐτοῖς instead of τοῖς προσφέρουσιν, and then misunderstood +verse 14, and applied the ἄφετε differently: +<q>Let go the children, and do not hinder them from +coming to me.</q> In St. Mark, the disciples rebuke the +parents; in St. Matthew, they rebuke the children, and +intercept them on their way to Christ. +</p> + +<p> +Mark xii. 8: <q>They slew him and cast him out,</q> <hi rend='italic'>i.e.</hi> +cast out the dead body. The compiler of St. Matthew's +Gospel did not see this. He could not understand how +that the son was killed and then cast out of the vineyard; +so he altered the order into, <q>They cast him out +and slew him</q> (xxi. 38).<note place='foot'>For more examples, see Scholten, Das älteste Evangelium, Elberfeld, +1869, pp. 66-78.</note> +</p> + +<p> +Examples might be multiplied, but these must suffice. +If I am not mistaken, they go far to prove that the +author of St. Matthew's Gospel used the material, or +some of the material, out of which St. Mark's Gospel +was composed. +</p> + +<p> +But there are also other proofs. The text of St. Mark +has been taken into that of St. Matthew's Gospel, but +not without some changes, corrections which the compiler +made, thinking the words of the text in his +hands were redundant, vulgar, or not sufficiently explicit. +</p> + +<p> +Thus Mark i. 5: <q>The whole Jewish land and all +they of Jerusalem,</q> he changed into, <q>Jerusalem and all +Judaea.</q> +</p> + +<pb n='177'/><anchor id='Pg177'/> + +<p> +Mark i. 12: <q>The Spirit driveth,</q> ἐκβάλλει, he softened +into <q>led,</q> ἀνήχθη. +</p> + +<p> +Mark iii. 4: <q>He saith, Is it lawful to do good on the +Sabbath-days, or to do evil?</q> In St. Matthew's Gospel, +before performing a miracle, Christ argues the necessity +of showing mercy on the Sabbath-day, and supplies +what is wanting in St. Mark—the conclusion, <q>Wherefore +it is lawful to do well on the Sabbath-days</q> +(xii. 12). +</p> + +<p> +Mark iv. 12: <q>That seeing they might not see, and +hearing they might not hear.</q> This seemed harsh to +the compiler of St. Matthew. It was as if unbelief and +blindness were fatally imposed by God on men. He +therefore alters the tenor of the passage, and attributes +the blindness of the people, and their incapability of +understanding, to their own grossness of heart (xiii. 14, +15). +</p> + +<p> +Mark v. 37: <q>The ship was freighted,</q> in St. Matthew, +is altered into, <q>the ship was covered</q> with the waves +(viii. 34). +</p> + +<p> +Mark vi. 9 <q>Money in the girdle,</q> changed into, +<q>money in the girdles</q> (x. 9). +</p> + +<p> +Mark ix. 42: <q>A millstone were put on his neck,</q> +changed to, <q>were hung about his neck</q> (xviii. 6). +</p> + +<p> +Mark x. 17: <q>Sell all thou hast;</q> Matt. xix. 21, <q>all +thy possessions.</q> +</p> + +<p> +Mark xii. 30: <q>He took a woman;</q> Matt. xxii. 25, +<q>he married.</q> +</p> + +<p> +But if it be evident that the author of St. Matthew's +Gospel laid under contribution the material used by St. +Mark, it is also clear that he did not use St. Mark's +Gospel as it stands. He had the fragmentary memorabilia +of which it was made up, or a large number of +them, but unarranged. He sorted them and wove them +<pb n='178'/><anchor id='Pg178'/> +in with the <q>Logia</q> written by St. Matthew, and <emph>afterwards</emph>, +independently, without knowledge, probably, of +what had been done by the compiler of the first Gospel, +St. Mark compiled his. Thus St. Matthew's is the first +Gospel in order of composition, though much of the +material of St. Mark's Gospel was written and in circulation +first. +</p> + +<p> +This will appear when we see how independently of +one another the compiler of St. Matthew and St. Mark +arrange their <q>memorabilia.</q> +</p> + +<p> +It is unnecessary to do more to illustrate this than to +take the contents of Matt. iv.—xiii. +</p> + +<p> +According to St. Matthew, after the Sermon on the +Mount, Christ heals the leper, then enters Capernaum, +where he receives the prayer of the centurion, and +forthwith enters into Peter's house, where he cures the +mother-in-law, and the same night crosses the sea. +</p> + +<p> +But according to St. Mark, Christ cast out the unclean +spirit in the synagogue at Capernaum, then healed +Peter's wife's mother, and, not the same night but long +after, crossed the sea. On his return he went through +the villages preaching, and then healed the leper. +</p> + +<p> +The accounts are the same, but the order is altogether +different. The deutero-Matthew must have had the +material used by Mark under his eye, for he adopts it +into his narrative; but he cannot have had St. Mark's +Gospel, or he would not have so violently disturbed the +order of events. +</p> + +<p> +The compiler has been guilty of an inaccuracy in the +use of <q>Gergesenes</q> instead of Gadarenes. St. Mark is +right. Gadara was situated near the river Hieromax, +east of the Sea of Galilee, over against Scythopolis and +Tiberias, and capital of Peraea. This agrees exactly with +what is said in the Gospels of the miracle performed +<pb n='179'/><anchor id='Pg179'/> +in the <q>country of the Gadarenes.</q> The swine rushed +violently down a steep place and perished in the lake. +Jesus had come from the N.W. shore of the Sea to +Gadara in the S.E. But the country of the Gergesenes +can hardly be the same as that of the Gadarenes. Gerasa, +the capital, was on the Jabbok, some days' journey +distant from the lake. The deutero-Matthew was therefore +ignorant of the topography of the neighbourhood +whence Levi, that is Matthew, was called. +</p> + +<p> +St. Mark says that Christ healed one demoniac in the +synagogue of Capernaum, then crossed the lake, and +healed the second in Gadara. But St. Matthew, or +rather the Greek compiler of St. Matthew's Gospel, has +fused these two events into one, and makes Christ heal +both possessed men in the country of the Gergesenes. +In like manner we have twice the healing of two blind +men (ix. 27 and xx. 30), whereas the other evangelists +know of only single blind men being healed on both +occasions. How comes this? The compiler had two +accounts of each miracle of healing the blind, slightly +varying. He thought they referred to the same occasion, +but to different persons, and therefore made Christ +heal two men, whereas he had given sight to but one. +</p> + +<p> +In the former case the compiler had not such a circumstantial +account of the restoration to sound mind of +the demoniac in the synagogue as St. Mark had received +from St. Peter. He knew only that on the occasion of +Christ's visit to the Sea of Tiberias he had recovered +two men who were possessed, and so he made the healing +of both take place simultaneously at the same spot. +</p> + +<p> +An equally remarkable instance of the fact that St. +Matthew's Gospel was made up of fragmentary <q>recollections</q> +by various eye-witnesses, is that of the dumb +man possessed with a devil, in ix. 32. At Capernaum, +<pb n='180'/><anchor id='Pg180'/> +after having restored Jairus' daughter to life and healed +the two blind men, the same day the dumb man is +brought to him. The devil is cast out, the dumb speaks, +and the Pharisees say, <q>He casteth out devils through +the prince of the devils.</q> +</p> + +<p> +This is exactly the same account which has been used +by St. Luke (xi. 14). But in xii. 22 we have the same +incident over again. There is brought unto Christ one +possessed with a devil, blind and dumb; him Christ +heals; whereupon the Pharisees say, <q>This fellow doth +not cast out devils but by Beelzebub the prince of the +devils.</q> Then follows the solemn warning against blasphemy. +</p> + +<p> +It is clear that the Greek compiler of St. Matthew's +Gospel must have had two independent accounts of this +miracle, one with the warning against blasphemy appended +to it, the other without. He gives both accounts, +one as occurring at Capernaum, the other much later, +after Jesus had gone about Galilee preaching, and the +Pharisees had conspired against him. +</p> + +<p> +St. Matthew says that after the healing of Peter's +wife's mother, Jesus, that same evening, cured many +sick, and in the night crossed to the country of the Gergesenes. +But St. Mark says that he remained that night +at Capernaum, and rose early next morning before day, +and went into a solitary place. According to him, this +crossing over the sea did not occur till long after. +</p> + +<p> +The following table will show how remarkably discordant +is the arrangement of events in the two evangels. +The order of succession differs, but not the events and +teaching recorded; surely a proof that both writers composed +these Gospels out of similar but fragmentary accounts +available to both. The following table will show +this disagreement at a glance. +</p> + +<pb n='181'/><anchor id='Pg181'/> + +<table rend="latexcolumns: 'p{3.5cm} p{3.5cm}'; tblcolumns: 'lw(30) lw(30)'"> +<row><cell><hi rend='smallcaps'>St. Matthew.</hi></cell> + <cell><hi rend='smallcaps'>St. Mark.</hi></cell></row> +<row><cell>(At Capernaum), iv. 13.</cell><cell>(At Capernaum), i. 21.</cell></row> +<row><cell>1. Goes about preaching in the +villages of Galilee (23), 1.</cell><cell>Heals man with unclean spirit +(23-28).</cell></row> +<row><cell>2. Sermon on the Mount (v.-vii.).</cell> + <cell>5. Peter's mother-in-law healed (30, 31).</cell></row> +<row><cell>3. Leper cleansed (viii. 2-4).</cell> + <cell>6. At even heals the sick (32-34).</cell></row> +<row><cell>4. Centurion's servant healed (5-13).</cell><cell></cell></row> +<row><cell>5. Peter's wife's mother healed (14, 15).</cell> + <cell>Next day rises early and goes into a solitary place (35-37). +(Leaves Capernaum).</cell></row> +<row><cell>6. At even cures the sick (16).</cell> + <cell>1. Goes about the villages of Galilee (38-39).</cell></row> +<row><cell>7. Same night crosses the sea (18-27).</cell> + <cell>3. Heals the leper (40, 41).</cell></row> +<row><cell>(In the country of Gergesenes).</cell><cell>(Outside the town of Capernaum), 45.</cell></row> +<row><cell>8. Heals two demoniacs (28-39).</cell><cell></cell></row> +<row><cell>(Returns to Capernaum), ix. 1.</cell><cell>(Returns to Capernaum), ii. 1.</cell></row> +<row><cell>9. Sick of the palsy healed (2-8).</cell><cell>9. Sick of the palsy healed (2-13).</cell></row> +<row><cell>10. Calls Matthew (9).</cell><cell></cell></row> +<row><cell>11. Hemorrhitess cured (20-22).</cell><cell>10. Levi called (14).</cell></row> +<row><cell>12. Jairus' daughter restored (18-26).</cell><cell>19. Plucks the ears of corn (23-28).</cell></row> +<row><cell>13. Two blind men healed (27-30).</cell><cell>20. Heals the withered hand (iii. 1-5).</cell></row> +<row><cell>14. Dumb man healed (32, 33).</cell><cell>21. Consultation against Jesus (6). (Leaves Capernaum), 7.</cell></row> +<row><cell>15. Warning against blasphemy (34).</cell><cell>6. Heals many sick (10-12).</cell></row> +<row><cell>(Goes about Galilee), 35 and xi. 1.</cell><cell>Goes into a mountain and</cell></row> +<row><cell>16. Sends out the Twelve (x).</cell><cell>chooses the Twelve (13-19).</cell></row> +<row><cell>(Probably at Capernaum).</cell><cell>15, 23. The Pharisees blaspheme;</cell></row> +<row><cell>17. John's disciples come to him (xi. 2-6).</cell><cell>warning against blasphemy (22-30).</cell></row> +<row><cell>18. Denunciation of cities of Galilee (20-24).</cell><cell>24. Mother and brethren seek him (31-35).</cell></row> +<row><cell>19. Plucks the ears of com (xii. 1-9).</cell><cell>25. Teaches from the ship; parable +of the sower (iv. 1-20).</cell></row> +<row><cell>20. Heals the withered hand (10-13).</cell><cell>7. Crosses the lake in a storm (35-41).</cell></row> +<row><cell>21. Consultation against Jesus (14).</cell><cell>(In the country of Gadarenes).</cell></row> +<row><cell>(Leaves Capernaum), 15.</cell><cell>8. Heals the demoniac (v. 1-20).</cell></row> +<row><cell>22. Heals deaf and dumb man (22).</cell><cell>(Returns to Capernaum), 21.</cell></row> +<row><cell>23. Denunciation of blasphemy (24-32).</cell><cell>11. Hemorrhitess healed (25-34).</cell></row> +<row><cell></cell><cell>12. Jairus' daughter restored (22-43).</cell></row> +<pb n='182'/><anchor id='Pg182'/> +<row><cell>24. Mother and brethren seek Jesus (46-50).</cell><cell>16. Sends out the Twelve (vi. 7-13).</cell></row> +<row><cell>25. Teaches from the ship; parable +of sower (xiii. 1-12).</cell><cell></cell></row> +<row><cell>(Returns to his own country), 53.</cell><cell></cell></row> +</table> + +<p> +The order in St. Luke is again different. Jesus calls +Levi, chooses the Twelve, preaches the sermon on the +plain, heals the Centurion's servant, goes then from place +to place preaching. Then occurs the storm on the lake, +and after having healed the demoniac Jesus returns to +Capernaum, cures the woman with the bloody flux, raises +Jairus' daughter and sends out the Twelve. +</p> + +<p> +In the Gospel of St. Mark, the parable of the sower is +spoken on <q>the same day</q> on which, in the evening, +Jesus crosses the lake in a storm. +</p> + +<p> +In the Gospel of St. Matthew, this parable is spoken +long after, on <q>the same day</q> as his mother and brethren +seek him, and this is after he has been in the +country of the Gadarenes, has returned to Capernaum, +gone about Galilee preaching, come back again to Capernaum, +but has been driven away again by the conspiracy +of the Pharisees. +</p> + +<p> +It would appear from an examination of the two Gospels +that articles 23, 24 and 25 composed one document, +for both St. Matthew and St. Mark used it as it is, in a +block, only they differ as to where to build it in. +</p> + +<p> +19, 20 and 21 formed another block of Apostolic +Memorabilia, and was built in by the deutero-Matthew +in one place and by St. Mark in another. 5 and 6, and +again 9 and 10, were smaller compound recollections +which the compiler of St. Matthew's Gospel and St. +Mark obtained in their concrete forms. On the other +hand, 3 and 16 formed recollections consisting of but +one member, and are thrust into the narrative where the +two compilers severally thought most suitable. We are +<pb n='183'/><anchor id='Pg183'/> +therefore led by the comparison of the order in which +events in our Lord's life are related by St. Matthew and +St. Mark, to the conclusion, that the author of the first +Gospel as it stands had not St. Mark's Gospel in its +complete form before him when he composed his record. +</p> + +<p> +We have yet another proof that this was so. +</p> + +<p> +St. Matthew's Gospel is not so full in its account of +some incidents in our Lord's life as is the Gospel of St. +Mark. +</p> + +<p> +The compiler of the first Gospel has shown throughout +his work the greatest anxiety to insert every particular +he could gather relating to the doings and sayings of +Jesus. This has led him into introducing the same event +or saying over a second time if he found more than one +version of it. Had he all the material collected in St. +Mark's Gospel at his disposal, he would not have omitted +any of it. +</p> + +<p> +But we do not find in St. Matthew's Gospel the following +passages: +</p> + +<p> +Mark iv. 26-29, the parable of the seed springing +up, a type of the growth of the Gospel without further +labour to the minister than that of spreading it abroad. +The meaning of this parable is different from that in +Matt. xii. 24-30, and therefore the two parables are not +to be regarded as identical. +</p> + +<p> +Mark viii. 22-26. By omitting the narrative of what +took place at Bethsaida, an apparent gap occurs in the +account of St. Matthew after xvi. 4-12. The journey +across the sea leads one to expect that Christ and his +disciples will land somewhere on the coast. But Matthew, +without any mention of a landing at Bethsaida, +translates Jesus and the apostolic band to Caesarea +Philippi. But in Mark, Jesus and his disciples land at +Bethsaida, and after having performed a miracle of healing +there on a blind man—a miracle, the particulars of +<pb n='184'/><anchor id='Pg184'/> +which are very full and interesting—they go on foot to +Caesarea Philippi (viii. 27). That the compiler of the +first Gospel should have left this incident out deliberately +is not credible. +</p> + +<p> +Mark ix. 38, 39. In St. Matthew's collection of the +Logia of our Lord there existed probably the saying of +Christ, <q>He that is not with me is against me</q> (Matt. +xii. 30). St. Mark narrates the circumstances which +called forth this remark. But the deutero-Matthew +evidently did not know of these circumstances; he +therefore leaves the saying in his record without explanation.<note place='foot'><p>Mark ix. 37-50 is another instance of difference of order of sayings +between him and St. Matthew. +</p> +<p>With Mark ix. 37 corresponds Matt. x. 40.<lb/> +With Mark ix. 40 corresponds Matt. xii. 30.<lb/> +With Mark ix. 41 corresponds Matt. x. 42.<lb/> +With Mark ix. 42 corresponds Matt. xviii. 6.<lb/> +With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8.<lb/> +With Mark ix. 47 corresponds Matt. xvii. 9.<lb/> +With Mark ix. 50 corresponds Matt. v. 13. +</p></note> +</p> + +<p> +Mark xii. 41-44. The beautiful story of the poor +widow throwing her two mites into the treasury, and +our blessed Lord's commendation of her charity, is not +to be found in St. Matthew's Gospel. Is it possible that +he could have omitted such an exquisite anecdote had +he possessed it? +</p> + +<p> +Mark xiv. 51, 52. The account of the young man following, +having the linen cloth cast about his naked body, +who, when caught, left the linen cloth in the hands of +his captors and ran off naked—an account which so +unmistakably exhibits the narrative to have been the +record of some eye-witness of the scene, is omitted in +St. Matthew. On this no stress, however, can be laid. +The deutero-Matthew may have thought the incident +too unimportant to be mentioned. +</p> + +<pb n='185'/><anchor id='Pg185'/> + +<p> +Enough has been said to show conclusively that the +deutero-Matthew, if we may so term the compiler of the +first Canonical Gospel, had not St. Mark's Gospel before +him when he wrote his own, that he did not cut up +the Gospel of Mark, and work the shreds into his own +web. +</p> + +<p> +Both Gospels are mosaics, composed in the same way. +But the Gospel of St. Mark was composed only of the +<q>recollections</q> of St. Peter, whereas that of St. Matthew +was more composite. Some of the pieces which were +used by Mark were used also by the deutero-Matthew. +This is patent: how it was so needs explanation. +</p> + +<p> +It is probable that when the apostles founded churches, +their instructions on the sayings and doings of Jesus were +taken down, and in the absence of the apostles were read +by the president of the congregation. The Epistles which +they sent were, we know, so read,<note place='foot'>Col. iv. 16; 1 Thess. v. 27.</note> and were handed on +from one church to another.<note place='foot'>Col. iv. 16.</note> But what was far more +precious to the early believers than any letters of the +apostles about the regulation of controversies, were their +recollections of the Lord, their Memorabilia, as Justin +calls them. The earliest records show us the Gospels +read at the celebration of the Eucharist.<note place='foot'>Apost. Const. viii. 5.</note> The ancient +Gospels were not divided into chapters, but into the +portions read on Sundays and festivals, like our <q>Church +Services.</q> Thus the Peschito version in use in the Syrian +churches was divided in this manner: <q>Fifth day of the +week of the Candidates</q> (Matt. ix. 5-17), <q>For the +commemoration of the Dead</q> (18-26), <q>Friday in the +fifth week in the Fast</q> (27-38), <q>For the commemoration +of the Holy Apostles</q> (36-38, x. 1-15), <q>For +the commemoration of Martyrs</q> (16-33), <q>Lesson for +the Dead</q> (34-42), <q>Oblation for the beheading of +<pb n='186'/><anchor id='Pg186'/> +John</q> (xi. 1-15), <q>Second day in the third week of +the Fast</q> (16-24). +</p> + +<p> +To these fragmentary records St. Luke alludes when +he says that <q>many had taken in hand to arrange in a +consecutive account (ἀνατάξασθαι διήγησιν) those things +which were most fully believed</q> amongst the faithful. +These he <q>traced up from the beginning accurately one +after another</q> (παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς +καθεξῆς). Here we have clearly the existence of records +disconnected originally, which many strung together in +consecutive order, and St. Luke takes pains, as he tells +us, to make this order chronological. +</p> + +<p> +Some Churches had certain Memorabilia, others had a +different set. That of Antioch had the recollections of +St. Peter, that of Jerusalem the recollections of St. James, +St. Simeon and St. Jude. St. Luke indicates the source +whence he drew his account of the nativity and early +years of the Lord,—the recollections of St. Mary, the +Virgin Mother, communicated to him orally. He speaks +of the Blessed Virgin as keeping the things that happened +in her heart and pondering on them.<note place='foot'>Luke ii. 19, 51.</note> Another +time it is contemporaries, Mary certainly included.<note place='foot'>Luke i. 66.</note> On +both occasions it is in reference to events connected +with our Lord's infancy. Why did he thus insist on her +having taken pains to remember these things? Surely +to show whence he drew his information. He narrates +these events on the testimony of her word; and her +word is to be relied on; for these things, he assures us, +were deeply impressed on her memory. +</p> + +<p> +The <q>Memorabilia</q> in use in the different Churches +founded by the apostles would probably be strung together +in such order as they were generally read. How +early the Church began to have a regulated order of +seasons, an ecclesiastical year, cannot be ascertained +<pb n='187'/><anchor id='Pg187'/> +with certainty; but every consideration leads us to suspect +that it grew up simultaneously with the constitution +of the Church. With the Church of the Hebrews this +was unquestionably the case. The Jews who believed +had grown up under a system of fasts and festivals +in regular series, and, as we know, they observed these +even after they were believers in Christ. Paul, who +broke with the Law in so many points, did not venture +to dispense with its sacred cycle of festivals. He hasted +to Jerusalem to attend the feast of Pentecost.<note place='foot'>Acts xx. 16.</note> At +Ephesus, even, he observed it.<note place='foot'>1 Cor. xvi. 8.</note> St. Jerome assures us +that Lent was instituted by the apostles.<note place='foot'>Epist. xxvii. ad Marcellam.</note> The Apostolic +Constitutions order the observance of the Sabbath, the +Lord's-day, Pentecost, Christmas, Epiphany, the days of +the Apostles, that of St. Stephen, and the anniversaries +of the Martyrs.<note place='foot'>Apost. Const. viii. 33.</note> Indeed, the observance of the Lord's-day, +instituted probably by St. Paul, involves the principle +which would include all other sacred commemorations; +for if one day was to be set apart as a memorial +of the resurrection, it is probable that others would be +observed in memory of the nativity, the passion, the +ascension, &c. +</p> + +<p> +As early as there was any sort of ecclesiastical year +observed, so early would the <q>Memorabilia</q> of the +apostles be arranged as appropriate to these seasons. +But such an arrangement would not be chronological; +therefore many took in hand, as St. Luke tells us, to +correct this, and he took special care to give the succession +of events as they occurred, not as they were read, +by obtaining information from the best sources available. +</p> + +<p> +It is probable that the <q>Recollections</q> of St. Peter, +written in disjointed notes by St. Mark, were in circulation +through many Churches before St. Mark composed +<pb n='188'/><anchor id='Pg188'/> +his Gospel out of them. From Antioch to Rome they +were read at the celebration of the divine mysteries; +and some of them, found in the Churches of Asia Minor, +have been taken by St. Luke into his Gospel. Others +circulating in Palestine were in the hands of the deutero-Matthew, +and grafted into his compilation. But as St. +Luke, St. Mark, and the composer of the first Gospel, acted +independently, their chronological sequences differ. Their +Gospels are three kaleidoscopic groups of the same pieces.<note place='foot'>St. Luke, however, has much that was not available to the deutero-Matthew, +and St. Mark rigidly confined himself to the use of St. Peter's +recollections only.</note> +</p> + +<p> +Had St. Matthew any other part in the composition +of the first Canonical Gospel than contributing to it his +<q>Syntax of the Lord's Sayings</q>? Of that we can say +nothing for certain. It is possible enough that many +of the <q>doings</q> of Jesus contained in the Gospel may +be memorabilia of St. Matthew, circulating in <emph>anecdota</emph>. +</p> + +<p> +A critical examination of St. Matthew's Gospel reveals +<emph>four</emph> sources whence it was drawn, three threads +of different texture woven into one. These are: +</p> + +<p> +1. The <q>Memorabilia</q> of St. Peter, used afterwards +by St. Mark. These the compiler of the first Gospel +attached mechanically to the rest of his material by +such formularies as <q>in those days,</q> <q>at that time,</q> +<q>then,</q> <q>after that,</q> <q>when he had said these things.</q> +</p> + +<p> +2. The <q>Logia of the Lord,</q> composed by St. Matthew. +</p> + +<p> +3. Another series of sayings and doings, from which +the following passages were derived: iii. 7-10, 12, iv. +3-11, viii. 19-22, ix. 27, 32-34, xi. 2-19. Some of +these were afterwards used by St. Luke.<note place='foot'>St. Luke's Gospel contains Hebraisms, yet he was not a Jew (Col. iv. +11, 14). This can only be accounted for by his using Aramaic texts which +he translated. From these the Acts of the Apostles are free.</note> Were these +by St. Matthew? It is possible. +</p> + +<pb n='189'/><anchor id='Pg189'/> + +<p> +4. To the fourth category belong chapters i. and ii., +iii. 3, xiv. 15, the redaction of iv. 12, 13, 14, 15, v. 1, 2, +19, vii. 22, 23, viii. 12, 17, x. 5, 6, xi. 2, xii. 17-21, +xiii. 35-43, 49, 50, the redaction of xiv. 13<hi rend='italic'>a</hi>, xiv. +28-31, xv. 24, xvii. 24<hi rend='italic'>b</hi>-27, xix. 17<hi rend='italic'>a</hi>, 19<hi rend='italic'>b</hi>, 28, xx. 16, +xxi. 2, 7, xxi. 4, 5, xxiii. 10, 13, 15, 23, 25, 27, 29, 35, +the redaction of xxiv. 3, 20, 51<hi rend='italic'>b</hi>, xxv. 30<hi rend='italic'>b</hi>, xxvi. 2, 15, +25, xxvii. 51-53, xxvii. 62-66, xxviii. 1<hi rend='italic'>a</hi>, 2-4, 8, 9, +11-15. +</p> + +<p> +Was this taken from a collection of the recollections +of St. Matthew, and the series 3 from another set of +Apostolic Memorabilia? That it is not possible to +decide. +</p> + +<p> +Into the reasons which have led to this separation of +the component parts 3, 4, the peculiarities of diction +which serve to distinguish them, we cannot enter here; +it would draw us too far from the main object of our +inquiry.<note place='foot'>Cf. Scholten: Das älteste Evangelium; Elberfeld, 1869. See also +on St. Matthew's and St. Mark's Gospels, Saunier: Ueber der Quellen +des Evang. Marc., Berlin, 1825; De Wette: Lehrb. d. Hist. Krit. Einleit. +in d. N.T., Berl. 1848; Baur: Der Ursprung der Synop. Evang., Stuttg. +1843; Köstlin: Das Markus Evang., Leipz. 1850; Wilke: Der Urevang., +Dresd. 1838; Réville: Etudes sur l'Evang. selon St. Matt., Leiden, +1862, &c.</note> +</p> + +<p> +The theory that the Synoptical Gospels were composed +of various disconnected materials, variously united +into consecutive biographies, was accepted by Bishop +Marsh, and it is the only theory which relieves the +theologian from the unsatisfactory obligation of making +<q>harmonies</q> of the Gospels. If we adopt the received +popular conception of the composition of the Synoptical +Gospels, we are driven to desperate shifts to fit them +together, to reconcile their discrepancies. +</p> + +<p> +The difficulty, the impossibility, of effecting such a +harmony of the statements of the evangelists was felt +<pb n='190'/><anchor id='Pg190'/> +by the early Christian writers. Origen says that the +attempt to reconcile them made him giddy. Among +the writings of Tatian was a Diatessaron or harmony of +the Gospels. Eusebius adventured on an explanation, +<q>of the discords of the Evangelists.</q> St. Ambrose +exercised his pen on a concordance of St. Matthew with +St. Luke; St. Augustine wrote <q>De consensu Evangelistarum,</q> +and in his effort to force them into agreement +was driven to strange suppositions—as that when +our Lord went through Jericho there was a blind man +by the road-side leading into the city, and another by +the road-side leading out of it, and that both were healed +under very similar circumstances. +</p> + +<p> +Apollinaris, in the famous controversy about Easter, +declared that it was irreconcilable with the Law that +Christ should have suffered on the great feast-day, as +related by St. Matthew, but that the Gospels disagreed +among themselves on the day upon which he suffered.<note place='foot'>Chron. Paschale, p. 6, ed. Ducange. Τῆδε μεγάλη ἡμέρᾳ τῶν ἀζύμων +αὐτὸς ἔπαθεν, καὶ διηγοῦνται Ματθαῖον οὕτω λέγειν, ὅθεν ἀσύμφωνος, +τῷ νόμῳ ἡ νόησις αὐτῶν, καὶ στασιάζειν δοκαῖν κατ᾽ αὐτοὺς τὰ εὐαγγελία.</note> +The great Gerson sought to remove the difficulties in a +<q>Concordance of the Evangelists,</q> or <q>Monotessaron.</q> +</p> + +<p> +Such an admission as that the Synoptical Gospels +were composed in the manner I have pointed out, in no +way affects their incomparable value. They exhibit to +us as in a mirror what the apostles taught and what +their disciples believed. Faith does not depend on the +chronological sequence of events, but on the verity of +those events. <q>See!</q> exclaimed St. Chrysostom, <q>how +through the contradictions in the evangelical history +in minor particulars, the truth of the main facts transpires, +and the trustworthiness of the authors is made +manifest!</q> +</p> + +<p> +In everything, both human and divine, there is an +<pb n='191'/><anchor id='Pg191'/> +union of infallibility in that which is of supreme importance, +and of fallibility in that which concerns not salvation. +The lenses through which the light of the world +shone to remote ages were human scribes liable to error. +Θεῖα πάντα καὶ ἀνθρώπινα πάντα, was the motto Tholuck +inscribed on his copy of the Sacred Oracles. +</p> + +<p> +Having established the origin of the Gospel of St. +Matthew, we are able now to see our way to establishing +that of the Gospel of the Twelve, or Gospel of the +Hebrews. +</p> + +<p> +No doubt it also was a mosaic made out of the +same materials as the Gospel of St. Matthew. There +subsisted side by side in Palestine a Greek-speaking +and an Aramaic-speaking community of Christians, the +one composed of proselytes from among the Gentiles, +the other of converts from among the Jews. This +Gentile Church in Palestine was scarcely influenced by +St. Paul; it was under the rule of St. Peter, and therefore +was more united to the Church at Jerusalem in +habits of thought, in religious customs, in reverence +for the Law, than the Churches of <q>Asia</q> and Greece. +There was no antagonism between them. There was, +on the contrary, close intercourse and mutual sympathy. +</p> + +<p> +Each community, probably, had its own copies of +Apostolic Memorabilia, not identical, but similar. Some +of the <q>recollections</q> were perhaps written only in +Aramaic, or only in Greek, so that the collection of one +community may have been more complete in some particulars +than the collection of the other. The necessity +to consolidate these Memorabilia into a consecutive narrative +became obvious to both communities, and each +composed <q>in order</q> the scraps of record of our Lord's +sayings and doings they possessed and read in their sacred +mysteries. St. Matthew's <q>Logia of the Lord</q> was used +in the compilation of the Hebrew Gospel; one of the +<pb n='192'/><anchor id='Pg192'/> +translations of it, which, according to Papias, were +numerous, formed the basis also of the Greek Gospel. +</p> + +<p> +The material used by both communities, the motive +actuating both communities, were the same; the results +were consequently similar. That they were not absolutely +identical was the consequence of their having +been compiled independently. +</p> + +<p> +Thus the resemblance was sufficient to make St. Jerome +suppose the Hebrew Gospel to be the same as the +Greek first Gospel; nevertheless, the differences were as +great as has been pointed out in the preceding pages. +</p> + +</div> + +</div> + +<pb n='193'/><anchor id='Pg193'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>II. The Clementine Gospel.</head> + +<p> +We have now considered all the fragments of the +Gospel of the Hebrews that have been preserved to us +in the writings of Justin Martyr, Origen, Jerome and +Epiphanius. +</p> + +<p> +But there is another storehouse of texts and references +to a Gospel regarded as canonical at a very +early date by the Nazarene or Ebionite Church. This +storehouse is that curious collection of the sayings and +doings of St. Peter, the Clementine Recognitions and +Homilies. +</p> + +<p> +That the Gospel used by the author or authors of the +Clementines was that of the Hebrews cannot be shown; +but it is probable that it was so. +</p> + +<p> +The Clementines were a production of the Judaizing +party in the Primitive Church, and it was this party +which, we know, used the Gospel of the Twelve, or of +the Hebrews. +</p> + +<p> +The doctrine in the Clementine Recognitions and Homilies +bears close relations to that of the Jewish Essenes. +The sacrificial system of the Jewish Church is rejected. +It was not part of the revelation to Moses, but a tradition +of the elders.<note place='foot'>Homil. iii. 45.</note> +</p> + +<p> +Distinction in meats is an essential element of religion. +Through unclean meats devils enter into men, +and produce disease. To eat of unclean meats places +men in the power of evil spirits, who lead them to +<pb n='194'/><anchor id='Pg194'/> +idolatry and all kinds of wickedness. So long as men +abstain from these, so long are the devils powerless +against them.<note place='foot'>Homil. ix. 9-12.</note> +</p> + +<p> +The observance of times is also insisted on—times at +which the procreation of children is lawful or unlawful; +and disease and death result from neglect of this distinction. +<q>In the beginning of the world men lived +long, and had no diseases. But when through carelessness +they neglected the observance of the proper times +... they placed their children under innumerable +afflictions.</q><note place='foot'>Homil. xix. 22.</note> It is this doctrine that is apparently combated +by St. Paul.<note place='foot'>Gal. iv. 10.</note> He relaxes the restraints which +Nazarene tradition imposed on marital intercourse. +</p> + +<p> +The rejection of sacrifices obliged the Nazarene Church +to discriminate between what is true and false in the +Scriptures; and, with the Essenes, they professed liberty +to judge the Scriptures and reject what opposed their +ideas. Thus they refused to acknowledge that <q>Adam +was a transgressor, Noah drunken, Abraham guilty of +having three wives, Jacob of cohabiting with two sisters, +Moses was a murderer,</q> &c.<note place='foot'>Homil. ii. 38, 50, 52.</note> +</p> + +<p> +The moral teaching of the Clementines is of the most +exalted nature. Chastity is commended in a glowing, +eloquent address of St. Peter.<note place='foot'>Homil. xiii. 13-21.</note> Poverty is elevated into +an essential element of virtue. Property is, in itself, an +evil. <q>To all of us possessions are sins. The deprivation +of these is the removal of sins.</q> <q>To be saved, no +one should possess anything; but since many have possessions, +or, in other words, sins, God sends, in love, +afflictions ... that those with possessions, but yet +having some measure of love to God, may, by temporary +inflictions, be saved from eternal punishments.</q><note place='foot'>Homil. xv. 9; see also 7.</note> +</p> + +<pb n='195'/><anchor id='Pg195'/> + +<p> +<q>Those who have chosen the blessings of the future +kingdom have no right to regard the things here as +their own, since they belong to a foreign king (<hi rend='italic'>i.e.</hi> the +prince of this world), with the exception only of water +and bread, and those things procured by the sweat of +the brow, necessary for the maintenance of life, and also +one garment.</q><note place='foot'>Homil. xv. 7.</note> +</p> + +<p> +Thus St. Peter is represented as living on water, bread +and olives, and having but one cloak and tunic.<note place='foot'>Homil. xii. 6.</note> And +Hegesippus, as quoted by Eusebius, describes St. James, +first bishop of Jerusalem, as <q>drinking neither wine +nor fermented liquors, and abstaining from animal food. +A razor never came upon his head, he never anointed +himself with oil, and never used a bath. He never wore +woollen, but linen garments.</q><note place='foot'>Hist. Eccl. ii. 23.</note> +</p> + +<p> +The Ebionites looked upon Christ as the Messiah +rather than as God incarnate. They gave him the title +of Son of God, and claimed for him the highest honour, +but hesitated to term him God. In their earnest maintenance +of the Unity of the Godhead against Gnosticism, +they shrank from appearing to divide the Godhead. +Thus, in the Clementines, St. Peter says, <q>Our Lord +neither asserted that there were gods except the Creator +of all, nor did he proclaim himself to be God, but he +pronounced him blessed who called him the Son of that +God who ordered the universe.</q><note place='foot'>Homil. xvi. 15.</note> +</p> + +<p> +The Ebionitism of the Clementines is controversial. +It was placed face to face with Gnosticism. Simon +Magus, the representative of Gnosticism, as St. Peter is +the representative of orthodoxy, in the Recognitions and +Homilies, contends that the God of the Jews, the Demiurge, +the Creator of the world, is evil. He attempts +to prove this by showing that the world is full of pain +<pb n='196'/><anchor id='Pg196'/> +and misery. The imperfections of the world are tokens +of imperfection in the Creator. He takes the Old Testament. +He shows from texts that the God of the Jews +is represented as angry, jealous, repentant; that those +whom He favours are incestuous, adulterers, murderers. +</p> + +<p> +This doctrine St. Peter combats by showing that present +evils are educative, curative, disguised blessings; +and by calling all those passages in Scripture which +attribute to God human passions, corruptions of the +sacred text in one of its many re-editions. <q>God who +created the world has not in reality such a character as +the Scriptures assign Him,</q> says St. Peter; <q>for such a +character is contrary to the nature of God, and therefore +manifestly is falsely attributed to Him.</q><note place='foot'>Homil. xviii. 22.</note> +</p> + +<p> +From this brief sketch of the doctrines of the Ebionite +Church from which the Clementines emanated, it will +be seen that its Gospel must have resembled that of the +Hebrews, or have been founded on it. The <q>Recollections +of the Twelve</q> probably existed in several +forms, some more complete than others, some purposely +corrupted. The Gospel of the Hebrews was in use in +the orthodox Nazarene Church. The Gospel used by +the author of the Clementines was in use in the same +community. It is therefore natural to conclude their +substantial identity. +</p> + +<p> +But though substantially the same, and both closely +related to the Canonical Gospel of St. Matthew, they +were not completely identical; for the Clementine +Gospel diverged from the received text of St. Matthew +more widely than we are justified in concluding did that +of the Gospel of the Hebrews. +</p> + +<p> +That it was in Greek and not in Hebrew is also probable. +The converts to Christianity mentioned in the +Recognitions and Homilies are all made from Heathenism, +<pb n='197'/><anchor id='Pg197'/> +and speak Greek. It is at Caesarea, Tripolis, Laodicaea, +that the churches are established which are +spoken of in these books,—churches filled, not with +Jews, but with Gentile converts, and therefore requiring +a Gospel in Greek. +</p> + +<p> +The Clementine Gospel was therefore probably a +sister compilation to that of the Hebrews and of St. +Matthew. The Memorabilia of the Apostles had circulated +in Hebrew in the communities of pure Jews, in +Greek in those of Gentile proselytes. These Memorabilia +were collected into one book by the Hebrew +Church, by the Nazarene proselytes, and by the compiler +of the Canonical Gospel of St. Matthew. This will +explain their similarity and their differences. +</p> + +<p> +From what has been said of the Clementines, it will +be seen that their value is hardly to be over-estimated +as a source of information on the religious position +of the Petrine Church. Hilgenfeld says: <q>There is +scarcely any single writing which is of such importance +for the history of the earliest stage of Christianity, and +which has yielded such brilliant disclosures at the hands +of the most careful critics, with regard to the earliest +history of the Christian Church, as the writings ascribed +to the Roman Clement, the Recognitions and the Homilies.</q><note place='foot'>Hilgenfeld: Die Clementinischen Recognitionen und Homilien; Jena, +1848. Compare also Uhlhorn: Die Homilien und Recognitionen; Göttingen, +1854; and Schliemann: Die Clementinen; Hamburg, 1844.</note> +</p> + +<p> +No conclusion has been reached in regard to the author +of the Clementines. It is uncertain whether the Homilies +and the Recognitions are from the same hand. +Unfortunately, the Greek of the Recognitions is lost. +We have only a Latin translation by Rufinus of Aquileia +(d. 410), who took liberties with his text, as he +informs Bishop Gaudentius, to whom he addressed his +<pb n='198'/><anchor id='Pg198'/> +preface. He found that the copies of the book he had +differed from one another in some particulars. Portions +which he could not understand he omitted. There is +reason to suspect that he altered such quotations as he +found in it from the Gospel used by the author, and +brought them, perhaps unconsciously, into closer conformity +to the received text. In examining the Gospel +employed by the author of the Clementines, we must +therefore trust chiefly to those texts quoted in the +Homilies. +</p> + +<p> +Various opinions exist as to the date of the Clementines. +They have been attributed to the first, second, +third and fourth centuries. If we were to base our +arguments on the work as it stands, the date to be +assigned to it is the first half of the third century. A +passage from the Recognitions is quoted by Origen in +his Commentary on Genesis, written in A.D. 231; and +mention is made in the work of the extension of the +Roman franchise to all nations under the dominion of +Rome, an event which took place in the reign of Caracalla +(A.D. 211). The Recognitions also contain an +extract from the work <hi rend='italic'>De Fato</hi>, ascribed to Bardesanes, +but which was really written by one of his scholars. +But it has been thought, not without great probability, +that this passage did not originally belong to the Recognitions, +but was thrust into the text about the middle of +the third century.<note place='foot'>Merx, Bardesanes von Edessa, Halle, 1863, p. 113. That the <q>Recognitions</q> +have undergone interpolation at different times is clear from +Book iii., where chapters 2-12 are found in some copies, but not in the +best MSS.</note> +</p> + +<p> +I have already pointed out the fact that the Church +in the Clementines is never called <q>Christian;</q> that the +word is never employed. It belonged to the community +established by Paul, and with it the Church of Peter had +<pb n='199'/><anchor id='Pg199'/> +no sympathy. To believe in the mission of Christ is, in +the Clementine Homilies, to become a Jew. The convert +from Gentiledom by passing into the Church passes +under the Law, becomes, as we are told, a Jew. But the +convert is made subject not to the Law as corrupted by +the traditions of the elders, but to the original Law as +re-proclaimed by Christ. +</p> + +<p> +The author of the Recognitions twice makes St. Peter +say that the only difference existing between him and +the Jews is in the manner in which they view Christ. +To the apostles he is the Messiah come in humility, to +come again in glory. But the Jews deny that the Messiah +was to have two manifestations, and therefore reject +Christ.<note place='foot'>Recog. i. 43, 50.</note> +</p> + +<p> +Although we cannot rely on the exact words of the +quotations from the Gospel in the <q>Recognitions,</q> there +are references to the history of our Lord which give indications +of narratives contained in the Gospel used by +the pseudo-Clement, therefore by the Ebionite Christians +whose views he represents. We will go through all +such passages in the order in which they occur in the +<q>Recognitions.</q> +</p> + +<p> +The first allusion to a text parallel to one in the Canonical +Gospels is this: <q>Not only did they not believe, +but they added blasphemy to unbelief, saying he was a +gluttonous man and slave of his belly, and that he was +influenced by a demon.</q><note place='foot'><hi rend='italic'>Ibid.</hi> i. 40.</note> The parallel passage is in St. +Matthew xi. 18, 19. It is curious to notice that in the +Recognitions the order is inverted. In St. Matthew, +<q>they say, He hath a devil.... They say, Behold a +man gluttonous, and a wine-bibber;</q> and that the term +<q>wine-bibber</q> is changed into <q>slave of his belly.</q> +Probably therefore in this instance the author of the +<pb n='200'/><anchor id='Pg200'/> +Clementines borrowed from a different text from St. +Matthew. +</p> + +<p> +In the very next chapter the Recognitions approaches +St. Matthew closer than the lost Gospel. For in the +account of the crucifixion it is said that <q>the veil of the +Temple was rent,</q> whereas the Gospel of the Hebrews +stated that the lintel of the Temple had fallen. But +here I suspect we have the hand of Rufinus the translator. +We can understand how, finding in the text an +inaccuracy of quotation, as he supposed, he altered it. +</p> + +<p> +The next passage relates to the resurrection. <q>For +some of them, watching the place with all care, when +they could not prevent his rising again, <hi rend='italic'>said that he was +a magician</hi>; others pretended that he was stolen away.</q><note place='foot'>Recog. i. 42.</note> +The Canonical Gospels say nothing about this difference +of opinion among the Jews, but St. Matthew states that +it was commonly reported among them that his disciples +had stolen his body away. Not a word about any suspicion +that he had exercised witchcraft, a charge which +we know from Celsus was brought against Christ later. +</p> + +<p> +The next passage is especially curious. It relates to +the unction of Christ. <q>He was the Son of God, and +the beginning of all things; he became man; <hi rend='italic'>him God +anointed with oil that was taken from the wood of the +Tree of Life</hi>; and from this anointing he is called +Christ.</q><note place='foot'><hi rend='italic'>Ibid.</hi> 45.</note> Then St. Peter goes on to argue: <q>In the present +life, Aaron, the first high-priest, was anointed with +a composition of chrism, which was made after the pattern +of that spiritual ointment of which we have spoken +before.... But if any one else was anointed with +the same ointment, as deriving virtue from it, he became +either king, or prophet, or priest. If, then, this temporal +grace, compounded by men, had such efficacy, <hi rend='italic'>consider +<pb n='201'/><anchor id='Pg201'/> +how potent was that ointment extracted by God from a +branch of the Tree of Life</hi>, when that which was made +by men could confer so excellent dignities among men.</q> +</p> + +<p> +Here we have trace of an apparent myth relating to +the unction of Jesus at his baptism. Was there any +passage to this effect in the Hebrew Gospel translated +by St. Jerome? It is hard to believe it. Had there +been, we might have expected him to allude to it. +</p> + +<p> +But that there was some unction of Christ mentioned +in the early Gospels, I think is probable. If there were +not, how did Jesus, so early, obtain the name of Christ, +the Anointed One? That name was given to him before +his divinity was wholly believed in, and when he was +regarded only as the Messiah—nay, even before the +apostles and disciples had begun to see in him anything +higher than a teacher sent from God, a Rabbi founding a +new school. It is more natural to suppose that the surname +of the Anointed One was given to him because of +some event in his life with which they were acquainted, +than because they applied to him prophecies at a time +when certainly they had no idea that such prophecies +were spoken of him. +</p> + +<p> +If some anointing did really accompany the baptism, +then one can understand the importance attached to the +baptism by the Elkesaites and other Gnostic sects; and +how they had some ground for their doctrine that Jesus +became the Christ only on his baptism. It is remarkable +that, according to St. John's Gospel, it is directly +after the baptism that Andrew tells his brother Simon, +<q>We have found the Messias, which is ... the Anointed.</q><note place='foot'>John i. 41.</note> +Twice in the Acts is Jesus spoken of as the Anointed: +<q>Thy holy child Jesus, whom Thou hast anointed.</q><note place='foot'>Acts iv. 27.</note> +The second occasion is remarkable, for it again apparently +associates the anointing with the baptism. +<pb n='202'/><anchor id='Pg202'/> +St. Peter <q>opened his mouth and said ... The word +which God sent unto the children of Israel ... that +word ye know, which was published throughout all +Judaea, and began from Galilee after the baptism which +John preached; how God anointed Jesus of Nazareth +with the Holy Ghost and with power.</q><note place='foot'>Acts x. 34-38.</note> I do not say +that such an anointing did take place, but that it is probable +it did. When Gnosticism fixed on this anointing +as the communication to Christ of his divine mission +and Messiahship, then mention of it was cut out of the +Gospels in possession of the Church, and consequently +the Canonical Gospels are without it to this day. But +the Christian ceremonial of baptism, which was founded +on what took place at the baptism of the Lord, maintained +this unction as part of the sacrament, in the +Eastern Church never to be dissociated from the actual +baptism, but in the Western Church to be separated +from it and elevated into a separate sacrament—Confirmation. +</p> + +<p> +But if in the original Hebrew Gospel there was mention +of the anointing of Jesus at or after his baptism, as +I contend is probable, this mention did not include an +account of the oil being expressed from the branch of +the Tree of Life; that is a later addition, in full agreement +with the fantastic ideas which were gradually permeating +and colouring Judaic Christianity. +</p> + +<p> +After the baptism, <q><hi rend='italic'>Jesus put out</hi>, by the grace of +baptism, <hi rend='italic'>that fire which the priest kindled for sins</hi>; for, +from the time when he appeared, the chrism has ceased, +by which the priesthood or the prophetic or the kingly +office was conferred.</q><note place='foot'>Recog. i. c. 48.</note> The Homilies are more explicit: +<q>He put out the fire on the altars.</q><note place='foot'>Πῦρ βώμων ἐσβέννυσεν, Homil. iii. 26.</note> There was +therefore in the Gospel used by the author of the +<pb n='203'/><anchor id='Pg203'/> +Clementines an account of our Lord, after his anointing, +entering into the Temple and extinguishing the altar +fires. +</p> + +<p> +In St. John's Gospel, on which we may rely for the +chronological sequence of events with more confidence +than we can on the Synoptical Gospels, the casting of the +money-changers out of the Temple took place not long +after the baptism. In St. Matthew's account it took +place at the close of the ministry, in the week of the +Passion. That this exhibition of his authority marked +the opening of his three years' ministry rather than the +close is most probable, and then it was, no doubt, that +he extinguished the fires on the altar, according to the +Gospel used by the author of the Clementines. Whether +this incident occurred in the Gospel of the Hebrews it +is not possible to say. +</p> + +<p> +We are told that <q>James and John, the sons of +Zebedee, had a command ... not to enter into their +cities (<hi rend='italic'>i.e.</hi> the cities of the Samaritans), nor to bring the +word of preaching to them.</q><note place='foot'>Recog. i. c. 57.</note> <q>And when our Master +sent us forth to preach, he commanded us, But into +whatsoever city or house we should enter, we should +say, Peace be to this house. And if, said he, a son of +peace be there, your peace shall come upon him; but if +there be not, your peace shall return unto you. Also, +that going from house to city, we should shake off upon +them the very dust which adhered to our feet. But it +shall be more tolerable for the land of Sodom and +Gomorrha in the day of judgment than for that city or +house.</q><note place='foot'><hi rend='italic'>Ibid.</hi> ii. 30, also ii. 3.</note> The Gospel of the Clementines, it is plain, +contained an account of the sending forth of the apostles +almost identical with that in St. Matthew, x. +</p> + +<p> +<q>And ... Jesus himself declared that John was +<pb n='204'/><anchor id='Pg204'/> +greater than all men and all the prophets.</q><note place='foot'>Recog. i. c. 60.</note> The corresponding +passage is in St. Matthew.<note place='foot'>Matt. xi. 9, 11.</note> +</p> + +<p> +The Beatitudes, or some of them, were in it. <q>He +said, <hi rend='italic'>Blessed are the poor</hi>; and promised earthly rewards; +and promised that those who maintain righteousness +shall be satisfied with meat and drink.</q><note place='foot'>Recog. i. c. 61, ii. c. 28.</note> <q>Our Master, +inviting his disciples to patience, impressed on them the +blessing of peace, which was to be preserved with the +labour of patience.... He charges (the believers) to +have peace among themselves, and says to them, <hi rend='italic'>Blessed +are the peacemakers, for they shall be called the very sons +of God</hi>.</q><note place='foot'><hi rend='italic'>Ibid.</hi> ii. 27, 29.</note> <q>The Father, whom only those can see who +are pure in heart.</q><note place='foot'><hi rend='italic'>Ibid.</hi> ii. 22, 28.</note> Again strong similarity with slight +difference. <q>He said, <hi rend='italic'>I am not come to send peace on +earth, but a sword; and henceforth you shall see father +separated from son, son from father, husband from wife, +and wife from husband, mother from daughter, and +daughter from mother, brother from brother, father-in-law +from daughter-in-law, friend from friend</hi>.</q><note place='foot'><hi rend='italic'>Ibid.</hi> ii. 28, 32.</note> This is +fuller than the corresponding passage in St. Matthew.<note place='foot'>Matt. x. 34-36.</note> +</p> + +<p> +<q><hi rend='italic'>It is enough for the disciple to be as his master.</hi></q><note place='foot'>Recog. ii. 27; Matt. x. 25.</note> +<q>He mourned over those who lived in riches and luxury, +and bestowed nothing upon the poor; showing that they +must render an account, because they did not pity their +neighbours, even when they were in poverty, whom they +ought to love as themselves.</q><note place='foot'><hi rend='italic'>Ibid.</hi> 29.</note> <q>In like manner he +charged the Scribes and Pharisees during the last period +of his teaching ... with hiding the key of knowledge +which they had handed down to them from Moses, by +which the gate of the heavenly kingdom might be +<pb n='205'/><anchor id='Pg205'/> +opened.</q><note place='foot'>Recog. ii. 30.</note> The key of knowledge occurs only in St. +Luke's Gospel. Had the author of the Clementines any +knowledge of that Gospel? I do not think so, or we +should find other quotations from St. Luke. St. Matthew +says, <q>Woe unto you, Scribes and Pharisees, hypocrites! +for ye shut up (κλείετε) the kingdom of heaven.</q><note place='foot'>Matt. xxiii. 13.</note> St. +Luke says, <q>Ye have taken away the key (τὴν κλεῖδα) of +knowledge.</q><note place='foot'>Luke xi. 52.</note> The author of the Clementines says, <q>Ye +have hidden the key,</q> not <q>taken away.</q> I do not +think, when the expression in St. Matthew suggests the +<q>key,</q> that we need suppose that the author of the +Recognitions quoted from St. Luke; rather, I presume, +from his own Gospel, which in this passage resembled +the words in St. Luke rather than those in St. Matthew, +without, however, being exactly the same.<note place='foot'>Recog. ii. c. 46: <q>They must seek his kingdom and righteousness +which the Scribes and Pharisees, having received the key of knowledge, +have not shut in but shut out.</q> The same Syro-Chaldaic expression has +been variously rendered in Greek by St. Matthew and St. Luke. See +Lightfoot: Horae Hebraicae in Luc. xi. 52.</note> +</p> + +<p> +<q><hi rend='italic'>Every kingdom divided against itself shall not stand.</hi></q><note place='foot'>Recog. ii. 31, 35.</note> +<q><hi rend='italic'>Seek ye first the kingdom of God and his righteousness, +and all these things shall be added to you.</hi></q><note place='foot'><hi rend='italic'>Ibid.</hi> iii. 41, 37, 20.</note> The writer +knew, in the same terms as St. Matthew, our Lord's +sayings: <q><hi rend='italic'>Give not that which is holy to dogs, neither +cast your pearls before swine.</hi></q><note place='foot'><hi rend='italic'>Ibid.</hi> iii. i.</note> <q><hi rend='italic'>Whosoever shall look +upon a woman to lust after her, hath committed adultery +with her in his heart.... If thy right eye offend thee, +pluck it out, and cast it from thee; for it is profitable for +thee that one of thy members perish, rather than thy whole +body be cast into hell-fire.</hi></q><note place='foot'><hi rend='italic'>Ibid.</hi> vii. 37.</note> +</p> + +<pb n='206'/><anchor id='Pg206'/> + +<p> +The woes denounced on the Scribes and Pharisees,<note place='foot'>Recog. vi. 11.</note> +and the saying that the Queen of the South should <q>rise +in judgment against this generation,</q><note place='foot'><hi rend='italic'>Ibid.</hi> vi. 14.</note> are given in the +Recognitions as in St. Matthew, as also that <q>the +harvest is plenteous,</q><note place='foot'><hi rend='italic'>Ibid.</hi> iv. 4.</note> <q>that no man can serve two +masters,</q><note place='foot'><hi rend='italic'>Ibid.</hi> v. 9.</note> and the saying on the power of faith to move +mountains.<note place='foot'><hi rend='italic'>Ibid.</hi> v. 2.</note> +</p> + +<p> +We have the parables of the goodly pearl,<note place='foot'><hi rend='italic'>Ibid.</hi> iii. 62.</note> of the +marriage supper,<note place='foot'><hi rend='italic'>Ibid.</hi> iv. 35.</note> and of the tares,<note place='foot'><hi rend='italic'>Ibid.</hi> iii. 38.</note> but also that of the +sower,<note place='foot'><hi rend='italic'>Ibid.</hi> iii. 14.</note> which does not occur in St. Matthew, but in St. +Luke. This therefore was found in the Gospel used by +the author of the Recognitions. There are two other +apparent quotations from St. Luke: <q><hi rend='italic'>I have come to send +fire on the earth, and how I wish that it were kindled</hi></q>;<note place='foot'><hi rend='italic'>Ibid.</hi> vi. 4.</note> +and the story of the rich fool.<note place='foot'><hi rend='italic'>Ibid.</hi> x. 45.</note> The first, however, is +differently expressed from St. Luke. There are just two +more equally questionable quotations: <q><hi rend='italic'>Be ye merciful, +as also your heavenly Father is merciful, who makes his +sun to rise upon the good and the evil, and rains upon the +just and the unjust.</hi></q><note place='foot'><hi rend='italic'>Ibid.</hi> v. 13, iii. 38.</note> We have the Greek in one of the +Homilies.<note place='foot'>Hom. iii. 57.</note> In St. Luke it runs, <q>Be ye therefore merciful, +as your Father also is merciful.</q><note place='foot'>Luke vi. 36.</note> In St. Matthew, +<q>Love your enemies, bless them that curse you, do good +to them that hate you, and pray for them that despitefully +use you, and persecute you; that ye may be the +children of your Father which is in heaven: for he +maketh his sun to rise on the evil and on the good, and +<pb n='207'/><anchor id='Pg207'/> +sendeth rain on the just and on the unjust.</q><note place='foot'>Matt. v. 44-46.</note> Is it not +clear that either the pseudo-Clement condensed the direction, +<q>Love your enemies, bless them that curse you, +do good to them that hate you, and pray for them that +despitefully use you, and persecute you,</q> into the brief +maxim, <q>Be ye good and merciful,</q>—or that, and this is +more probable, there were concurrent traditional accounts +of our Lord's saying, and that St. Matthew, St. +Luke, and the writer of the Gospel used by the pseudo-Clement, +made use of independent texts in their compilations? +</p> + +<p> +The next passage is a saying of our Lord on the cross, +which is given in the Recognitions: <q><hi rend='italic'>Father, forgive +them their sin, for they know not what they do.</hi></q><note place='foot'>Recog. vi. 5.</note> In the +Homilies we have the original Greek: <q>Father, forgive +them their sins, for they know not what they do.</q><note place='foot'>Πάτερ ἄφες αὐτοῖς τὰς ἁμαρτίας αὐτῶν οὐγὰρ οἴδασιν ἅ ποιούσιν. +Hom. xi. 20. In St. Luke it runs, Πάτερ ἄφες αὐτοῖς; οὐ γὰρ οἴδασι τί +ποιοῦσι.—Luke xxiii. 34.</note> +Rufinus has unconsciously altered the text in translating +it by making <q>sins</q> singular instead of plural. +</p> + +<p> +It is not necessary to note the insignificant difference +of the word ἅ in the Homily and the word τί in the +Gospel. But who cannot see that the addition of the +words, <q>their sins,</q> completely changes the thought of +the Saviour? Jesus prays God to forgive the Jews the +crime they commit in crucifying him, and not to pardon +all the sins of their lives that they have committed. +The addition of these two words not merely modify the +thought; they represent another of an inferior order. +They would not have been introduced into the text if +the author of the Gospel used by the pseudo-Clement +had had the Gospel of St. Luke before him. These words +were certainly not derived from St. Luke; they are due +<pb n='208'/><anchor id='Pg208'/> +to a separate recollection or tradition of the sayings of +the Saviour on the cross. Those sayings we may well +believe were cherished in the memory of the early disciples. +Tradition always modifies, weakens, renders +commonplace the noblest thoughts and most striking +sayings, and colours the most original with a tint of +triviality.<note place='foot'>M. Nicolas: Etudes sur les Evangiles Apocryphes, pp. 72, 73.</note> +</p> + +<p> +We find in both the Recollections and Homilies a +passage which has been thought to be a quotation from +St. John: <q><hi rend='italic'>Verily I say unto you, That unless a man is +born again of water, he shall not enter into the kingdom +of heaven.</hi></q><note place='foot'>Recog. vi. 9.</note> Here, again, the hand of Rufinus is to be +traced. The same quotation is made in the Homilies, +and it stands there thus: <q><hi rend='italic'>Verily I say unto you, Unless +ye be born again of the water of life</hi> (or <hi rend='italic'>the living water</hi>) +<hi rend='italic'>in the name of the Father, and of the Son, and of the +Holy Ghost, ye cannot enter into the kingdom of heaven.</hi></q><note place='foot'>Ἀμὴν λέγω ὑμῖν, ἒαν μὴ ἀναγεννηθῆτε ὕδατι ζωῆς (in another place +ὕδατι ζῶντι), εἰς ὄνομα πατρὸς, υἱοῦ καὶ ἁγίου πνεύματος, οὐ μὴ +εἰσελθῆτε εἰς τὴν βασιλείαν τῶν οὐρανῶν.—Homil. xi. 26.</note> +</p> + +<p> +That the narrative of the interview with Nicodemus +was in the Gospel of the Hebrews, we learned from +Justin Martyr quoting it. We will place the parallel +passages opposite each other: +</p> + +<table rend="latexcolumns: 'p{3.5cm} p{3.5cm}'; tblcolumns: 'lw(30) lw(30)'"> +<row><cell><hi rend='smallcaps'>Gospel of the Hebrews.</hi></cell> + <cell><hi rend='smallcaps'>Gospel of St. John.</hi></cell></row> +<row><cell><hi rend='smallcaps'>Justin Martyr</hi>, 1 Apol. 61.</cell> + <cell>c. iii. 3, 5.</cell></row> +<row><cell><q><hi rend='italic'>Christ said, Except ye +be born again, ye cannot +enter into the kingdom of +heaven.</hi></q></cell> + <cell><q>3. Jesus answered and +said unto him, Verily, verily, +I say unto thee, Except a +man be born again, he cannot +see the kingdom of God.</q></cell></row> +<pb n='209'/><anchor id='Pg209'/> +<row><cell><hi rend='smallcaps'>Pseudo-Clement</hi>, Hom. xi. 26.</cell><cell></cell></row> +<row><cell><q><hi rend='italic'>And Christ said (with +an oath),<note place='foot'>Recognitions vi. 9: <q>For thus hath the true prophet testified to us +with an oath: Verily I say unto you,</q> &c. The oath is, of course, the +Ἀμὴν, ἀμὴν.</note> Verily I say unto +you, Unless ye are born again +of the water of life (in the +name of the Father, and of +the Son, and of the Holy +Ghost), ye cannot enter into +the kingdom of Heaven.</hi></q></cell> +<cell><q>5. Jesus answered, Verily, +verily, I say unto thee, +Except a man be born of +water and spirit, he cannot +enter into the kingdom of God.</q></cell></row> +</table> + +<p> +The fragment in the Homilies clearly belongs to the +same narrative as the fragment in Justin's Apology. +Both are addressed in the second person plural, <q>Except +ye be born again;</q> in the Gospel of St. John the first is, +<q>Except a man be born again;</q> the second, <q>Except a +man be born of water and spirit;</q> both in the third +person singular. The form of the first answer in Justin +differs from that in St. John: <q>he cannot enter the +kingdom,</q> <q>he cannot see the kingdom.</q> +</p> + +<p> +That these are independent accounts I can hardly +doubt. The words, <q>in the name of the Father, and of +the Son, and of the Holy Ghost,</q> are an obvious interpolation, +perhaps a late one, in the text of the Homilies; +for Rufinus would hardly have omitted to translate this, +though he did allow himself to make short verbal alterations. +</p> + +<p> +There is another apparent quotation from St. John in +the fifth book of the Recognitions: <q><hi rend='italic'>Every one is made +the servant of him to whom he yields subjection.</hi></q><note place='foot'>Recog. v. 13; John viii. 34.</note> But +here again the quotation is very questionable. St. John's +version of our Lord's saying is, <q>Whosoever committeth +sin is the servant of sin.</q> St. Paul is much nearer: +<pb n='210'/><anchor id='Pg210'/> +<q>Know ye not, that to whom ye yield yourselves servants +to obey, his servants ye are to whom ye obey; +whether of sin unto death, or of obedience unto righteousness?</q><note place='foot'>Rom. vi. 16.</note> +</p> + +<p> +The quotation in the Recognitions is not from St. +Paul, for the author expressly declares it is a saying of +our Lord. St. Paul could not have had St. John's Gospel +under his eye when he wrote, for that Gospel was not +composed till long after he wrote the Epistle to the +Romans. He gives no hint that he is quoting a saying +of our Lord traditionally known to the Roman Christians. +He apparently makes appeal to their experience when +he says, <q>Know ye not.</q> Yet this fragment of an +ancient lost Gospel in the Clementine Recognitions +gives another colour to his words; they may be paraphrased, +<q>Know ye not that saying of Christ, To whom +ye yield yourselves servants to obey, his servants ye +are?</q> It appears, therefore, that this is an earlier recorded +reminiscence of our Lord's saying than that of +St. John. +</p> + +<p> +There is one, and only one, apparent quotation from +St. Paul in the Recognitions: <q>In God's estimation, he +is not a Jew who is a Jew among men, nor is he a +Gentile that is called a Gentile, but he who, believing +in God, fulfils his law and does his will, though he be +not circumcised.</q><note place='foot'>Recog. v. 34; Rom. ii. 28.</note> St. Paul's words are: <q>He is not a +Jew which is one outwardly; neither is that circumcision +which is outward in the flesh; but he is a Jew +which is one inwardly; and circumcision is that of the +heart, in the spirit, and not in the letter.</q> +</p> + +<p> +There is no doubt a resemblance between these passages. +But it is probable that the resemblance is due +solely to community of thought in the minds of both +<pb n='211'/><anchor id='Pg211'/> +writers. It would be extraordinary if this were a quotation, +for the author of the Recognitions nowhere quotes +from any Epistle, not even from those of St. Peter; and +that he, an Ebionite, should quote St. Paul, whose +Epistles the Ebionites rejected, is scarcely credible. +</p> + +<p> +The Recognitions mention the temptation: <q>The +prince of wickedness ... presumed that he should +be worshipped by him by whom he knew that he was +to be destroyed. Therefore our Lord, confirming the +worship of one God, answered him, It is written, Thou +shalt worship the Lord thy God, and Him only shalt +thou serve. And he, terrified by this answer, and fearing +lest the true religion of the one and true God should +be restored, hastened straightway to send forth into this +world false prophets and false apostles and false teachers, +who should speak, indeed, in the name of Christ, but +should accomplish the will of the demon.</q><note place='foot'>Recog. iv. 34. The same in the Homilies, xi. 35.</note> Here we +have Christ indicated as the one who was to restore +that true worship of God which Moses had instituted, +but which the Ebionites, with their Essene ancestors, +asserted had been defaced and corrupted by false traditions. +And in opposition to this, the devil sends out +false apostles, false teachers, to undo this work, calling +themselves, however, apostles of Christ. There can be +little doubt who is meant. The reference is to St. Paul, +Silas, and those who accepted his views, in opposition +to those of St. James and St. Peter. +</p> + +<p> +In Homily xii. is a citation which seems to indicate +the use of the third Canonical Gospel. At first sight it +appears to be a combination of a passage of St. Matthew +and a parallel passage of St. Luke. It is preceded in +the Homily by a phrase not found in the Canonical +Gospels, but which is given, together with what follows, +<pb n='212'/><anchor id='Pg212'/> +as a declaration of the Saviour. The three passages are +placed side by side for comparison: +</p> + +<table rend="latexcolumns: 'p{2.2cm} p{2.2cm} p{2.2cm}'; tblcolumns: 'lw(20) lw(20) lw(20)'"> +<row><cell><hi rend='smallcaps'>Homily</hi> xii. 19.</cell> + <cell><hi rend='smallcaps'>Matt.</hi> xviii. 7.</cell> + <cell><hi rend='smallcaps'>Luke</hi> xvii. 1.</cell></row> +<row><cell><q><hi rend='italic'>It must be that +good things come, +and happy is he by +whom they come. +In like manner it +must be that evil +things come, but +woe to him by whom +they come.</hi></q><note place='foot'>Τὰ ἀγαθὰ ἐλθεῖν δέι, μακάριος δὲ δι᾽ οὗ ἔρχεται ὅμοιως καὶ τὰ κακὰ +ἀνάγκη ἐλθεῖν, οὐαι δὲ δι᾽ οὖ ἔρχεται.</note></cell> + <cell><q>It must needs +be that offences +come; but woe to +that man by whom +the offence +cometh.</q></cell> + <cell><q>It is impossible +but that offences +will come; but woe +to him through +whom they come.</q></cell></row> +</table> + +<p> +The passage in the Homily is more complete than +those in St. Matthew and St. Luke. The two Canonical +Evangelists made use of imperfect fragments destitute +of one member of the sentence. One cannot but wish +to believe that our Lord pronounced a benediction on +those who did good in their generation. +</p> + +<p> +<q>There is amongst us,</q> says St. Peter in his second +Homily, <q>one Justa, a Syro-Phoenician, a Canaanite by +race, whose daughter was oppressed with a grievous +disease. And she came to our Lord, crying out and +entreating that he would heal her daughter. But he, +being asked by us also, said, <q><hi rend='italic'>It is not lawful to heal the +Gentiles, who are like unto dogs on account of their using +various meats and practices, while the table in the kingdom +has been given to the sons of Israel.</hi></q> But she, hearing +this, and begging to partake as a dog of the crumbs that +fall from this table, having changed what she was (<hi rend='italic'>i.e.</hi> +having given up the use of forbidden food), by living +like the sons of the kingdom, obtained healing for her +<pb n='213'/><anchor id='Pg213'/> +daughter as she asked. For she being a Gentile, and +remaining in the same course of life, he would not +have healed her had she persisted to live as do the +Gentiles, on account of its not being lawful to heal a +Gentile.</q><note place='foot'>Hom. ii. 19.</note> +</p> + +<p> +That the Ebionites perverted the words of our Lord +to make them support their tenets on distinction of +meats is obvious. +</p> + +<p> +In the Clementine Homilies we have thrice repeated +a saying of our Lord which we know of from St. Jerome +and St. Clement of Alexandria, who speak of it as undoubtedly +a genuine saying of Christ, <q><hi rend='italic'>Be ye good money-changers</hi>.</q><note place='foot'><hi rend='italic'>Ibid.</hi> ii. 51.</note> +</p> + +<p> +This text is used by the author of the Clementines +to prove the necessity of distinguishing between the +gold and the dross in Holy Scripture. And to this he +adds the quotation, <q><hi rend='italic'>Ye do therefore err, not knowing +the true things of the Scriptures; and for this reason ye +are ignorant also of the power of God</hi>.</q><note place='foot'><hi rend='italic'>Ibid.</hi> ii. 51, xviii. 20.</note> +</p> + +<p> +The following are some more fragments from the +Clementine Homilies: +</p> + +<p> +<q><hi rend='italic'>He said, I am he of whom Moses prophesied, saying, +A prophet shall the Lord your God raise unto you of your +brethren, like unto me: him hear ye in all things; and +whosoever will not hear the prophet shall die.</hi></q><note place='foot'><hi rend='italic'>Ibid.</hi> ii. 53.</note> This +saying of Moses is quoted by both St. Peter and St. +Stephen in their addresses, as recorded in the Acts. +It is probable, therefore, that our Lord had claimed this +prophecy to have been spoken of him. But St. Luke +had never heard that he had done so, as he makes no +allusion to it in his Gospel or in the speeches he puts in +the mouths of Peter and Stephen in the Acts. +</p> + +<pb n='214'/><anchor id='Pg214'/> + +<p> +<q><hi rend='italic'>It is thine, O man, said he, to prove my words, as +silver and money are proved by the exchangers.</hi></q><note place='foot'>Homil. ii. 61.</note> +</p> + +<p> +<q><hi rend='italic'>Give none occasion to the evil one.</hi></q><note place='foot'><hi rend='italic'>Ibid.</hi> xix. 2.</note> +</p> + +<p> +Twice repeated we have the text, <q><hi rend='italic'>Thou shalt fear the +Lord thy God, and him only shalt thou serve</hi>.</q><note place='foot'><hi rend='italic'>Ibid.</hi> viii. 21. In the Hebrew תירא rendered by the LXX. φοβηθήση. +The word in St. Matthew is προσκυνήσεις.</note> +</p> + +<p> +In St. Matthew's Gospel (iv. 10) it runs, <q>Thou shalt +worship the Lord thy God, and him only shalt thou +serve.</q> +</p> + +<p> +In the Clementines: <q>He alleged that it was right to +present to him who strikes you on one cheek the other +also, and to give to him who takes away your cloak +your <emph>hood</emph> also, and to go two miles with him who +compels you to go one.</q><note place='foot'><hi rend='italic'>Ibid.</hi> xv. 5.</note> This differs from the account +in St. Matthew, by using for the word χιτῶνα, <q>tunic,</q> +of the Canonical Gospel, the word μαφόριον, <q>hood.</q> +</p> + +<p> +There are other passages identical with, or almost +identical with, the received text in St. Matthew's Gospel, +which it is not necessary to enter upon separately. +</p> + +<p> +They are: Matt. v. 3, 8, 17, 18, 34, 35, 37, 39, 40, 41, +vi. 8, 13, vii. 7, 9, 10, 11, 13, 14, 21, viii. 11, 24, 25, 26, +27, 28, 29, 30, 31, ix. 13, x. 28, 34, xi. 25, 27, 28, xii. 7, +26, 34, 42, xiii. 17, 39, xv. 13, xvi. 13, 18, xix. 8, 17, +xxii. 2, 32, xxiii. 25, xxiv. 45, 46, 47, 48, 49, 50, xxv. 41. +In all, some fifty-five verses, almost and often quite the +same as in St. Matthew's Gospel. +</p> + +<p> +There is just one text supposed to be taken from St. +Mark's Gospel, four from St. Luke's, and two from St. +John's. But I do not think we are justified in concluding +that these quotations are taken from the three +last-named Canonical Gospels. That they are not taken +<pb n='215'/><anchor id='Pg215'/> +from St. Luke we may be almost certain, for that Gospel +was not received by the Judaizing Christians. When +we examine the passages, the probability of their being +quotations from the Canonical Gospels disappears. +</p> + +<p> +We find, <q>He, the true Prophet, said, <hi rend='italic'>I am the gate of +life; he that entereth through me entereth into life</hi>.</q><note place='foot'>Homil. iii. 52.</note> +The words in St. John's Gospel are, <q>I am the door: by +me if any man enter in, he shall be saved.</q><note place='foot'>John x. 9.</note> The idea +is the same, but the mode of expression is different. +</p> + +<p> +<q>Again he said, <hi rend='italic'>My sheep hear my voice</hi>.</q><note place='foot'>Homil. iii. 52; cf. John x. 16.</note> +</p> + +<p> +The quotation from St. Mark is too brief for us to be +able to form any well-founded opinion upon it. It is +this: <q>But to those who were misled to imagine many +gods, as the Scriptures say, he said, <hi rend='italic'>Hear, O Israel; the +Lord your God is one Lord</hi>.</q><note place='foot'><hi rend='italic'>Ibid.</hi> iii. 57; Mark xii. 29.</note> +</p> + +<p> +No prejudice would exist among the Ebionites against +the Gospel of St. Mark, but the Christology of the +Johannine Gospel, its doctrine of the Logos, would not +accord with their low views of Christ. The Ebionites +who denied the Godhead of Jesus could hardly acknowledge +as canonical a Gospel which contained the words, +<q>And the Word was with God, and the Word was +God.</q> +</p> + +<table rend="latexcolumns: 'p{3.5cm} p{3.5cm}'; tblcolumns: 'lw(30) lw(30)'"> +<row><cell><hi rend='smallcaps'>Hom.</hi> xix. 22.</cell> + <cell><hi rend='smallcaps'>John</hi> ix. 1-3.</cell></row> +<row><cell><q>Our Master replied to those +who asked him concerning +him that was born blind, and +to whom he restored sight, if +it was he or his parents who +had sinned, in that he was +born blind. <hi rend='italic'>It is not that he +hath sinned in anywise, nor +his parents; but in order that +the power of God may be manifested, +who healeth sins of +ignorance.</hi></q><note place='foot'><p><hi rend='smallcaps'>Homil.</hi> ix. 27. +</p> +<p> +Οὔτε οὗτος τι ἥμαρτεν, οὗτε οἱ +γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα δι᾽ αὐτοῦ +φανερωθῇ ἡ δύναμις τοῦ Θεοῦ τῆς +ἀγνοίας ἰωμένη τὰ ἁμαρτήματα. +</p> +<p> +<hi rend='smallcaps'>John.</hi> ix. 3. +</p> +<p> +Οὔτε οὗτος ἥμαρτεν, οὗτε οἱ +γονεῖς αὐτοῦ, ἀλλ᾽ ἵνα φανερωθῇ +τὰ ἔργα τοῦ Θεοῦ ἐν αὐτῷ. +</p></note></cell> +<cell><q>And as Jesus passed by, +he saw a man which was +blind from his birth. +And his disciples asked +him, saying, Master, who did +sin, this man, or his parents, +that he was born blind? +Jesus answered, Neither +hath this man sinned, nor his +parents: but that the works +of God should be made manifest +in him.</q></cell></row> +</table> + +<pb n='216'/><anchor id='Pg216'/> + +<p> +The resemblance is striking. Nevertheless I do not +think we have a right to conclude that this passage in +the Clementine Homilies is necessarily a citation from +St. John. +</p> + +<p> +The text is quoted in connection with the peculiar +Ebionite doctrine of seasons and days already alluded +to. When our Lord says that he heals the sins of ignorance, +he is made in the Clementine Gospel to assert +that the blindness of the man was the result of disregard +by his parents of the new moons and sabbaths, not wilfully, +but through ignorance. <q>The afflictions you mentioned,</q> +says St. Peter in connection with this quotation, +<q>are the result of ignorance, but assuredly not of wickedness. +Give me the man who sins not, and I will show +you the man who suffers not.</q> +</p> + +<p> +But though this is the interpretation put on the words +of our Lord by the Clementine Ebionite, it by no means +flows naturally from them; it is rather wrung out of +them. +</p> + +<p> +The words, I think, mean that the blindness of the +man is symbolical; its mystical meaning is ignorance. +Our Lord by opening the eyes of the blind exhibits himself +as the spiritual enlightener of mankind. He is come +to unclose men's eyes to the true light that he sheds +abroad in the world. +</p> + +<p> +In St. John's Gospel, after having declared that blindness was +not the punishment of sin in the man or his +<pb n='217'/><anchor id='Pg217'/> +parents, our Lord continues, <q>I must work the works of +Him that sent me, while it is day; the night cometh, +when no man can work. As long as I am in the world, +I am the light of the world.</q> +</p> + +<p> +Put this last declaration in connection with the saying, +<q>I am come to heal the sins of ignorance,</q> and the +connection of ideas is at once apparent. The blindness +of the man is symbolical of the ignorance of the world. +<q>I am the light of the world, and I have come to dispel +the darkness of the ignorance of the world.</q> And so +saying, <q>he spat on the ground, and made clay of the +spittle, and he anointed the eyes of the blind man with +the clay.</q> +</p> + +<p> +A few important words in Christ's teaching had +escaped the memory of St. John. But they had been +noted down by some other apostle, and the recollections +of the latter were embodied in the Gospel in use among +the Ebionites. +</p> + +<p> +The texts resembling passages in St. Luke are four, +but all of them are found in St. Matthew's Gospel as +well. +</p> + +<p> +<q><hi rend='italic'>Blessed is that man whom his Lord shall appoint to +the ministry of his fellow-servants.</hi></q><note place='foot'>Homil. iii. 64; cf. Luke xii. 43, but also Matt. xxiv. 46.</note> +</p> + +<p> +<q rend='pre'><hi rend='italic'>The Queen of the South shall rise up with this generation, +and shall condemn it; because she came from the +extremities of the earth to hear the wisdom of Solomon; +and behold, a greater than Solomon is here, and ye do not +believe him.</hi></q> +</p> + +<p> +<q><hi rend='italic'>The men of Nineveh shall rise up with this generation +and shall condemn it, for they heard and repented at the +preaching of Jonas: and behold, a greater is here, and no +one believes.</hi></q><note place='foot'><hi rend='italic'>Ibid.</hi> xi. 33; cf. Luke xi. 31, 32, but also Matt. xii. 42, 41. The +order in Matt. reversed.</note> +</p> + +<pb n='218'/><anchor id='Pg218'/> + +<p> +The compiler of St. Matthew's Gospel had this striking +passage in an imperfect condition. St. Luke had it with +both its members. So had also the compiler of the +Clementine Gospel. The wording is not exactly identical +with that in St. Luke, but the difference is not material, +<q>Ye do not believe him,</q> <q>And no one believes,</q> +exist in the Ebionite, not in the Canonical text. +</p> + +<p> +<q><hi rend='italic'>For without the will of God, not even a sparrow can +fall into a gin. Thus even the hairs of the righteous are +numbered by God.</hi></q><note place='foot'>Homil. xii. 31; cf. Matt. x. 29, 30; Luke xii. 6, 7.</note> +</p> + +</div> + +<pb n='219'/><anchor id='Pg219'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>III. The Gospel Of St. Peter.</head> + +<p> +Serapion, Bishop of Antioch, in 190, on entering his +see, learned that there was a Gospel attributed to St. +Peter read in the sacred services of the church of Rhosus, +in Cilicia. Taking it for granted, as he says, that all in +his diocese held the same faith, without perusing this +Gospel, he sanctioned its use, saying, <q>If this be the +only thing that creates difference among you, let it be +read.</q> +</p> + +<p> +But he was speedily made aware that this Gospel +was not orthodox in its tendency. It favoured the +opinions of the Docetae. It was whispered that if it had +an apostolic parentage, it had heretical sponsors. Serapion +thereupon borrowed the Gospel, read it, and found +it was even as had been reported. <q>Peter,</q> said he, +<q>we receive with the other apostles as Christ himself,</q> +but this Gospel was, if not apocryphal as to its facts, +at all events heretical as to its teaching. +</p> + +<p> +Thereupon Serapion, regretting his precipitation in +sanctioning the use of the Gospel, wrote a book upon it, +<q>in refutation of its false assertions.</q><note place='foot'>Euseb. Hist. Eccl. vi. 12.</note> +</p> + +<p> +This book unfortunately has been lost, so that we are +not able to learn much more about the Gospel. What +was its origin? Was it a forgery from beginning to +end? This is by no means probable. +</p> + +<p> +The Gospel of St. Mark, as we have seen, was due to +St. Peter, and by some went by the name of the Gospel +<pb n='220'/><anchor id='Pg220'/> +of St. Peter. It was a Gospel greatly affected by the +Docetae and Elkesaites. <q>Those who distinguish Jesus +from Christ, and who say that Christ was impassible, +but that Jesus endured the sufferings of his passion, +prefer the Gospel of Mark,</q> says Irenaeus.<note place='foot'><q>Qui Jesum separant a Christo et impassibilem perseverasse Christum, +passum vero Jesum dicunt, id quod secundum Marcum est praeferunt Evangelium.</q>—Iren. +adv. Haeres. iii. 2. The Greek is lost.</note> +</p> + +<p> +It was likely that they should prefer it, for it began at +the baptism, and this event it stated, or was thought to +state, was the beginning of the Gospel; to Docetic minds +an admission, an assertion rather, that all that preceded +was of no importance; Jesus was but a man as are other +men, till the plenitude of the Spirit descended on him. +The early history might be matter of curiosity, but not +of edification. +</p> + +<p> +That matter is evil is a doctrine which in the East +has proved the fertile mother of heresies. Those infected +with this idea—and it is an idea, like Predestinarianism, +which, when once accepted and assimilated, pervades the +whole tissue of belief and determines its form and complexion—could +not acknowledge frankly and with conviction +the dogma of the Incarnation. That God should +have part with matter, was as opposed to their notions +as a concord of light with darkness. Carried by the +current setting strongly that way, they found themselves +landed in Christianity. They set to work at once to +mould Christianity in accordance with their theory of +the inherent evil in matter. Christ, an emanation from +the Pleroma, the highest, purest wave that swept from +the inexhaustible fountain of Deity, might overshadow, +but could not coalesce with, the human Jesus. The +nativity and the death of our Lord were repugnant to +their consciences. They evaded these facts by considering +that he was born and died as man, but that the +<pb n='221'/><anchor id='Pg221'/> +bright overshadowing cloud of the Divinity, of the Christ, +reposed on him for a brief period only; it descended at +the baptism, it withdrew before the passion. +</p> + +<p> +Such were the party—they were scarcely yet a sect—who +used the Gospel of St. Peter. Was this Gospel a +corrupted edition of St. Mark? Probably not. We have +not much ground on which to base an opinion, but there +is just sufficient to make it likely that such was not the +case. +</p> + +<p> +To the Docetae, the nativity of our Lord was purely +indifferent; it was not in their Gospel; that it was +miraculous they would not allow. To admit that Christ +was the Son of God when born of Mary, was to abandon +their peculiar tenets. It was immaterial to them whether +Jesus had brothers and sisters, or whether James and +Jude were only his cousins. The Canonical Gospels +speak of the brothers and sisters of Christ, and we are +not told that they were not the children of Mary.<note place='foot'>Matt. xii. 47, 48, xiii. 55; Mark iii. 32; Luke viii. 20; John vii. 5.</note> When +the Memorabilia were committed to writing, there was +no necessity for doing so. The relationship was known +to every one. Catholics, maintaining the perpetual virginity +of the mother of Jesus, asserted that they were +children of Joseph by a former wife, or cousins. The +Gospel of St. Peter declared them to be the children of +Joseph by an earlier marriage. Origen says, <q>There are +persons who assure us that the brothers of Jesus were +the sons whom Joseph had by his first wife, before he +married Mary. They base their opinion on either the +Gospel entitled the Gospel of Peter, or on the Book of +James (the Protevangelium).</q><note place='foot'>Origen, Comment. in Matt. c. ix.</note> +</p> + +<p> +Such a statement would not have been intruded into +the Gospel by the Docetae, as it favoured no doctrine of +<pb n='222'/><anchor id='Pg222'/> +theirs. It must therefore have existed in the Gospel +before it came into their hands. +</p> + +<p> +We know how St. Mark's Gospel was formed. After +the death of his master, the evangelist compiled all the +fragmentary <q>Recollections</q> of St. Peter concerning our +Lord. But these recollections had before this circulated +throughout the Church. We have evidence of this in +the incorporation of some of them into the Gospels of +St. Matthew and St. Luke. Others, besides St. Mark, +may have strung these fragments together. One such +tissue would be the Gospel of St. Peter. It did not, +perhaps, contain as many articles as that of St. Mark, +but it was less select. Like those of St. Matthew and +St. Luke, on the thread were probably strung memorabilia +of other apostles and disciples, but also, perhaps, +some of questionable authority. +</p> + +<p> +This collection was in use at Rhosus. It may have +been in use there since apostolic days; perhaps it was +compiled by some president of the church there. But +it had not been suffered to remain without interpolations +which gave it a Docetic character. +</p> + +<p> +Its statement of the relationship borne by the <q>brothers +and sisters</q> to our Lord is most valuable, as it is wholly +unprejudiced and of great antiquity. The Gospel, held +in reverence as sacred in the second century at Rhosus, +was probably brought thither when that church was +founded, not perhaps in a consecutive history, but in +paragraphs. The church was a daughter of the church +of Antioch, and therefore probably founded by a disciple +of St. Peter. +</p> + +</div> + +<pb n='223'/><anchor id='Pg223'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>IV. The Gospel Of The Egyptians.</head> + +<p> +The Gospel known by this name is mentioned by +several of the early Fathers.<note place='foot'>Τὸ αἰγύπτιον Εὐαγγέλιον; Epiphan. Haeres. lxii. 2; Evangelium +secundum Ægyptios; Origen, Hom. i. in luc.; Evangelium juxta Aegyptios; +Hieron. Prolog. in Comm. super Matth.</note> It existed in the second +half of the second century; and as it was then in use +and regarded as canonical by certain Christian sects, it +must have been older. We shall not be far out if we +place its composition at the beginning of the second +century. +</p> + +<p> +To form an idea of its tendency, we must have recourse +to two different sources, the second Epistle of +Clemens Romanus, the author of which seems to have +made use of no other Gospel than that of the Egyptians, +and Clement of Alexandria, who quotes three passages +from it, and refutes the theories certain heretics of his +time derived from them. +</p> + +<p> +The second Epistle of St. Clement of Rome is a +Judaizing work, as Schneckenburg has proved incontestably.<note place='foot'>Schneckenburg, Ueber das Evangelium der Aegypter; Berne, 1834.</note> +It is sufficient to remark that the Chiliast +belief which transpires in more than one place, the +analogy of ideas and of expressions which it bears to the +Clementine Homilies, and finally the selection of Clement +of Rome, a personage as dear to the Ebionites as +the apostles James and Peter, to place the composition +under his venerated name, are as many indications of +<pb n='224'/><anchor id='Pg224'/> +the Judaeo-Christian character and origin of this apocryphal +work. +</p> + +<p> +The Gospel cited by the author of this Epistle, except +in two or three phrases which are not found in any +of our Canonical Gospels, recalls that of St. Matthew. +Nevertheless, it is certain that the quotations are from +the Gospel of the Egyptians, for one of the passages cited +in this Epistle is also quoted by Clement of Alexandria, +who tells us whence it comes—from the Egyptian +Gospel. We may conclude from this that the Gospel +of the Egyptians presented great analogy to our first +Canonical Gospel, without being identical with it, and +consequently that it was related closely to the Gospel of +the Hebrews. +</p> + +<p> +If the second Epistle of Clement of Rome determines +for us the family to which this Gospel belonged, the +passages we shall extract from the Stromata of Clement +of Alexandria will determine its order. There are three +of these passages, and very curious ones they are. +</p> + +<p> +The first is cited by both Clement of Rome and +Clement of Alexandria, by one more fully than by the +other. +</p> + +<p> +<q><hi rend='italic'>The Lord, having been asked by Salome when his +kingdom would come, replied, When you shall have +trampled under foot the garment of shame, when two shall +be one, when that which is without shall be like that which +is within, and when the male with the female shall be +neither male nor female.</hi></q><note place='foot'><p><hi rend='smallcaps'>Clement of Alexandria.</hi> Stromat. iii. 12. +</p> +<p> +Πυνθανομένης τῆς Σαλωμῆς πότε +γνωσθήσεται τὰ περὶ ὦν ἥρετο, ἔφη +ὁ κύριος; ὅταν τὸ τῆς αἰσχύνης +ἔνδυμα πατήσητε, καὶ ὅταν γένηται +τὰ δύο ἕν, καὶ τὸ ἄῤῥεν μετὰ τῆς +θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ. +</p> +<p> +<hi rend='smallcaps'>Clement of Rome.</hi> 2 Epist. c. 12. +</p> +<p> +Ἐπερωτηθείς γάρ αὐτὸς ὁ κύριος +ὑπὸ τινος πότε ἥξει αύτοῦ ἡ βασιλεία? +ὅταν ἔσται τὰ δύο ἕν, καὶ +τὸ ἔξω ὡς ἔσω, καὶ τὸ ἄρσεν μετὰ +τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ. +</p></note> +</p> + +<pb n='225'/><anchor id='Pg225'/> + +<p> +The explanation of this singular passage by Clement +of Rome is, <q>Two shall be one when we are truthful +with each other, and when in two bodies there will be +but one soul, without dissimulation and without disguise. +That which is without is the body; that which +is within is the soul. Just as your body appears externally, +so should your soul manifest itself by good +works.</q> The explanation of the last member of the +phrase is wanting, as the Epistle has not come down to +us entire. +</p> + +<p> +But this is certainly not the real meaning of the passage. +Its true signification is to be found in the bloodless, +passionless exaltation at which the ascetic aimed +who held all matter to be evil, the body to be a clog to +the soul, marriage to be abominable, meats to be abstained +from. It points to that condition as one of perfection +in which the soul shall forget her union with the +body, and, sexless and ethereal, shall be supreme. +</p> + +<p> +It was in this sense that the heretics took it. Julius +Cassianus, <q>chief of the sect of the Docetae,</q><note place='foot'>Ὅ τῆς δοκήσεως ἐξάρχων.—Stromat. iii. 13.</note> invoked +this text against the union of the sexes. This interpretation +manifestly embarrassed St. Clement of Alexandria, +and he endeavours to escape from the difficulty +by weakening the authority of the text. +</p> + +<p> +He does this by pointing out that the saying of our +Lord is found only in the Gospel of the Egyptians, and +not in those four generally received. But as Julius Cassianus +appealed at the same time to a saying of St. +Paul, the authenticity of which was not to be contested, +the Alexandrine doctor did not consider that he could +avoid discussing the question; and he gives, on his side, +an interpretation of the saying of Jesus in the Apocryphal +Gospel, and of that of St. Paul, associated with it by +Julius Cassianus. The words of St. Paul quoted by the +<pb n='226'/><anchor id='Pg226'/> +heretic were those in Galatians (iii. 28): <q>There is +neither Jew nor Greek, neither bond nor free, male or +female.</q> Cassianus paid no regard to the general sense +of the passage, which is, that the privileges of the gospel +are common to all of every degree and nation and sex, +but fastening on the words <q>neither male nor female,</q> +contended that this was a prohibition of marriage. St. +Clement pays every whit as little regard to the plain +sense of the passage, and gives the whole an absurd +mystic signification, as far removed from the thought +of the apostle as the explanation of Julius Cassianus. +<q>By male,</q> says he, <q>understand anger, folly. By +female understand lust; and when these are carried out, +the result is penitence and shame.</q> +</p> + +<p> +It has been thought that the words <q>when two shall +be one</q> recall the philosophic doctrine of the Pythagoreans +on the subject of numbers and the dualism +which was upheld by many of the Gnostics. St. Mark, +according to Irenaeus, taught that everything had sprung +out of the monad and dyad.<note place='foot'>Adv. Haeres. i. 11.</note> But it is not so. The +teaching was not philosophic, but practical. It may be +thus paraphrased: <q>The kingdom of heaven shall have +come when the soul shall have so broken with the passions +and feelings of the body, that it will no longer be +sensible of shame. The body will be lost in the soul, +so that the two shall become one; the body which is +without shall be like the soul within, and the male with +the female shall be insensible to passion.</q> +</p> + +<p> +It was a doctrine which infected whole bodies of men +later: the independence of the soul from the body led +to wild asceticism and frantic sensuality running hand +in hand. Holding this doctrine, the Fraticelli in the +thirteenth century flung themselves into the most fiery +temptations, placed themselves in the most perilous +<pb n='227'/><anchor id='Pg227'/> +positions; if they fell, it mattered not, the soul was not +stained by the deeds of the body; if they remained unmoved, +the body was indeed mastered, <q>the two had +become one.</q> +</p> + +<p> +The garment of shame is to be trampled under foot. +Julius Cassianus explains this singular expression. It +is the apron of skins wherewith our first parents were +clothed, when they blushed at their nakedness. They +blushed because they were in sin; when men and women +shall cease to blush at their nudity, then they have +attained to the spiritual condition of unfallen man. +</p> + +<p> +We see in embryo the Adamites of the Middle Ages, +the Anabaptists of the Reformation. +</p> + +<p> +But the garment of skin has a deeper signification. +Philo taught<note place='foot'><q>Ad mentem vero tunica pellicea symbolice est pellis naturalis, id +est corpus nostrum. Deus enim intellectum condens primum, vocavit +illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex +necessitate corpus quoque facit, tunicam pelliceam, illud per symbolum +dicens. Oportebat enim ut intellectus et sensus velut tunica cutis induerent +corpus.</q>—Philo: Quaest. et Solut. in Gen. i. 53, trans. from the +Armenian by J. B. Aucher; Venice, 1826.</note> that it symbolized the human body that +clothed the nakedness of the Spirit. Gnosticism caught +at the idea. Unfallen man was pure spirit. Man had +fallen, and his fall consisted in being clothed in flesh. +This garment of skin must be trodden under foot, that +the soul may arise above it, be emancipated from its +bonds. +</p> + +<p> +The second passage is quite in harmony with the first: +<q><hi rend='italic'>Salome having asked how long men should die, the Lord +answered and said, As long as you women continue to +bear children.<note place='foot'>Clem. Alex. Stromat. iii. 6.</note> Then she said, I have done well, I have +never borne a child. The Lord answered, Eat of every +herb, but not of that containing in itself bitterness.</hi></q><note place='foot'><hi rend='italic'>Ibid.</hi> 9.</note> +</p> + +<p> +Cassian appealed to this text also in proof that marriage +<pb n='228'/><anchor id='Pg228'/> +was forbidden. But Clement of Alexandria refused +to understand it in this sense. He is perhaps +right when he argues that the first answer of our Lord +means, that as long as there are men born, so long men +will die. But the meaning of the next answer entirely +escapes him. When our Lord says, <q>Eat of every herb +save that in which is bitterness,</q> he means, says Clement, +that marriage and continence are left to our choice, and +that there is no command one way or the other; man +may eat of every tree, the tree of celibacy, or the tree +of marriage, only he must abstain from the tree of evil. +</p> + +<p> +But this is not what was meant. Under a figurative +expression, the writer of this passage conveyed a warning +against marriage. Death is the fruit of birth, birth +is the fruit of marriage. Abstain from eating of the +tree of marriage, and death will be destroyed. +</p> + +<p> +That this is the meaning of this remarkable saying +is proved conclusively by another extract from the +Gospel of the Egyptians, also made by Clement of +Alexandria; it is put in the mouth of our Lord. <q><hi rend='italic'>I +am come to destroy the works of the woman; of the woman, +that is, of concupiscence, whose works are generation and +death.</hi></q><note place='foot'>Clem. Alex. Stromat. iii. 9.</note> This quotation bears on the face of it marks +of having been touched and explained by a later hand. +<q>Of the woman,—that is, concupiscence, whose works +are generation and death,</q> are a gloss added by an +Encratite, which was adopted into the text received +among the Egyptian Docetae. The words, <q>I am come +to destroy the works of the woman,</q> <hi rend='italic'>i.e.</hi> Eve, may have +been spoken by our Lord. By Eve came sin and death +into the world, and these works Christ did indeed come +to destroy. +</p> + +<p> +But the gloss, as is obvious, alters the meaning of the +saying. The woman is no longer Eve, but womankind +<pb n='229'/><anchor id='Pg229'/> +in general; and by womankind, that is, by concupiscence, +generation and death exist. +</p> + +<p> +Clement of Alexandria was incapable of seizing the +plain meaning of these words. He says, <q>The Lord +has not deceived us, for he has indeed destroyed the +works of concupiscence, viz. love of money, of strife, +glory, of women ... now the birth of these vices +is the death of the soul, for we die indeed by our +sins.</q> +</p> + +<p> +We must look to Philo for the key. The woman, +Eve, means, as he says, the sense; Adam, the intellectual +spirit. The union of soul and body is the degradation +of the soul, the fertile parent of corruption and death.<note place='foot'><q>Sensus, quae symbolice mulier est.</q>—Philo: Quaest. et Solut. i. 52. +<q>Generatio ut sapientum fert sententia, corruptionis est principium.</q>—<hi rend='italic'>Ibid.</hi> +10.</note> +Out of Philo's doctrine grew a Manichaeanism in the +Christian community before Manes was born. +</p> + +<p> +The work of Jesus was taught to be the emancipation +of the soul, the rational spirit, Νοῦς, from the restraints +of the body, its restoration to its primitive condition. +Death would cease when the marriage was dissolved +that held the spirit fettered in the prison-house of flesh. +</p> + +<p> +Philonian philosophy remained vigorous at Alexandria +in the circle of enlightened Jews. It struck deep +root, and blossomed in the Christian Church. +</p> + +<p> +A Gospel, <emph>which</emph> we do not know—it may have been +that of Mark—was brought into Egypt. The author of +the Epistle to the Hebrews, an Epistle clearly addressed +to the Alexandrine Jews, prepared their minds to fuse +Philonism with Christianity. We see its influence in +the Gospel of St. John. That evangelist adopted Philo's +doctrine of the Logos; the author of the Gospel of the +Egyptians, that of the bondage of the spirit in matter. +</p> + +<pb n='230'/><anchor id='Pg230'/> + +<p> +The conceptions contained in the three passages which +Clement of Alexandria has preserved are closely united. +They all are referable to a certain theosophy, the exposition +of which is to be found in the writings of Philo, +and which may be in vain sought elsewhere at that +period. Not only are there to be found here the theosophic +system of the celebrated Alexandrine Jew, but +also, what is a still clearer index of the source whence +the Egyptian Gospel drew its mystic asceticism, we find +the quaint expressions and forms of speech which belonged +to Philo, and to none but him. No one but +Philo had thought to find in the first chapters of Genesis +the history of the fall of the soul into the world of sense, +and to make of Eve, of the woman, the symbol of the +human body, and starting from this to explain how the +soul could return to its primitive condition, purely +spiritual, by shaking off the sensible to which in its +present state it is attached. When we shall have +trampled under foot our tunics of skins wherewith we +have been covered since the fall, this garment, given to +us because we were ashamed of our nakedness,—when +the body shall have become like the soul,—when the +union of the soul with the body, <hi rend='italic'>i.e.</hi> of the male and the +female, shall exist no more,—when the woman, that is +the body, shall be no more productive, shall no more +produce generation and death,—when its works are destroyed, +then we shall not die any more; we shall be as +we were before our fall, pure spirits; and this will be +the kingdom of the Lord. And to prepare for this transformation, +what is to be done? Eat of every herb, +nourish ourselves on the fruit of every tree of paradise,—that +is, cultivate the soul, and not occupy it with +anything but that which will make it live; but abstain +from the herb of bitterness,—the tree of the knowledge +<pb n='231'/><anchor id='Pg231'/> +of good and evil, that is,—reject all that can weave closer +the links binding the soul to the body, retain it in its +prison, its grave.<note place='foot'><p>Nicolas: Études sur les Evangiles apocryphes, pp. 128-130. M. +Nicolas was the first to discover the intimate connection that existed +between the Gospel of the Egyptians and Philonian philosophy. +</p> +<p> +The relation in which Philo stood to Christian theology has not, as yet, +so far as I am aware, been thoroughly investigated. Dionysius the Areopagite, +the true father of Christian theosophy, derives his ideas and +terminology from Philo. Aquinas developed Dionysius, and on the Summa of the +Angel of the Schools Catholic theology has long reposed.</p></note> +</p> + +<p> +It is easy to see how Philonian ideas continued to +exert their influence in Egypt, when absorbed into +Christianity. It was these ideas which peopled the +deserts of Nitria and Scete with myriads of monks +wrestling with their bodies, those prison-houses of their +souls, struggling to die to the world of matter, that +their ethereal souls might shake themselves free. Their +spirits were like moths in a web, bound by silken +threads; the spirit would be choked by these fetters, +unless it could snap them and sail away. +</p> + +</div> + +</div> + +<pb n='234'/><anchor id='Pg234'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Part III. The Lost Pauline Gospels.</head> + +<p> +Under this head are classed such Gospels as have a distinct +anti-Judaizing, Antinomian tendency. They were in use among +the Churches of Asia Minor, and eventually found their way into +Egypt. +</p> + +<p> +This class may probably be subdivided into those which bore +a strong affinity to the Canonical Gospel of St. Luke, and those +which were independent compilations. +</p> + +<p> +To the first class belongs— +</p> + +<lg> +<l>1. The Gospel of the Lord.</l> +</lg> + +<p> +To the second class— +</p> + +<lg> +<l>1. The Gospel of Eve.</l> +<l>2. The Gospel of Perfection.</l> +<l>3. The Gospel of Philip.</l> +<l>4. The Gospel of Judas.</l> +</lg> + +<pb n='235'/><anchor id='Pg235'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>I. The Gospel Of The Lord.</head> + +<p> +The Gospel of the Lord, Εὐαγγέλιον τοῦ Κυρίου, was +the banner under which the left of the Christian army +marched, as the right advanced under that of the Gospel +of the Hebrews. +</p> + +<p> +The Gospel of the Lord was used by Marcion, and +apparently before him by Cerdo.<note place='foot'>Tert. De praescr. haeretica, c. 51. <q>Cerdon solum Lucae Evangelium, +nec tamen totum recipit.</q></note> +</p> + +<p> +In opposition to Ebionitism, with its narrow restraints +and its low Christology, stood an exclusive Hellenism. +Ebionitism saw in Jesus the Son of David, come to re-edit +the Law, to provide it with new sanction, after he +had winnowed the chaff from the wheat in it. Marcionism +looked to the Atonement, the salvation wrought +by Christ for all mankind, to the revelation of the truth, +the knowledge (γνῶσις) of the mysteries of the Godhead +made plain to men, through God the good and merciful, +who sent His Son to bring men out of ignorance into +<pb n='236'/><anchor id='Pg236'/> +light, out of the bondage of the Law into the freedom of +the Gospel.<note place='foot'>For an account of the doctrines of Marcion, the authorities are, The +Apologies of Justin Martyr; Tertullian's treatise against Marcion, i.-v.; +Irenaeus against Heresies, i. 28; Epiphanius on Heresies, xlii. 1-3; and +a <q>Dialogus de recta in Deum fide,</q> printed with Origen's Works, in the +edition of De la Rue, Paris, 1733, though not earlier than the fourth +century.</note> +</p> + +<p> +The Gospel, in the eyes of Marcion and the extreme +followers of St. Paul, represented free grace, overflowing +goodness, complete reconciliation with God. +</p> + +<p> +But such goodness stood contrasted with the stern +justice of the Creator, as revealed in the books of the +Old Testament; infinite, unconditioned forgiveness was +incompatible with the idea of God as a Lawgiver and a +Judge. The restraint of the Law and the freedom of +the Gospel could no more emanate from the same source +than sweet water and bitter. +</p> + +<p> +Therefore the advanced Pauline party were led on to +regard the God who is revealed in the Old Testament +as a different God from the God revealed by Christ. +Cerdo first, and Marcion after him, represented the God +of this world, the Demiurge, to be the author of evil; +but the author of evil only in so far as that his nature +being incomplete, his work was incomplete also. He +created the world, but the world, partaking in his imperfection, +contains evil mixed with good. He created +the angel-world, and part of it, through defect in the +divinity of their first cause, fell from heaven. +</p> + +<p> +The germs of this doctrine, it was pretended, were to +be found in St. Paul's Epistles. In the second to the +Corinthians, after speaking of the Jews as blinded to +the revelation of the Gospel by the veil which is on +their faces, the apostle says: <q>The God of this world +hath blinded the minds of them which believe not, lest +the light of the glorious gospel of Christ, who is the +<pb n='237'/><anchor id='Pg237'/> +image of God, should shine unto them.</q><note place='foot'>1 Cor. iv. 4.</note> St. Paul had +no intention of representing the God of the Jews who +veiled their eyes as opposed to Christ; but it is easy +to see how readily those who followed his doctrine of +antagonism between the Law and the Gospel would be +led to suppose that he did identify the God of the Law +with the principle of obstructiveness and of evil. +</p> + +<p> +So also St. Paul's teaching that sin was produced by +the Law, that it had no positive existence, but was called +into being by the imposition of the Commandments, +lent itself with readiness to Marcion's system. <q>The +Law entered, that the offence might abound.</q><note place='foot'>Rom. v. 20.</note> <q>The +motions of sins are by the Law.</q><note place='foot'>Rom. vi. 5.</note> <q>I had not known +sin, but by the Law: for I had not known lust, except +the Law had said, Thou shalt not covet.</q><note place='foot'>Rom. vii. 7.</note> +</p> + +<p> +This Law, imposed by the God of the Jews, is then +the source of sin. It is imposed, not on the spirit, but +on the flesh. In opposition to it stands the revelation +of Jesus Christ, which repeals the Law of the Jews. +<q>The Law of the spirit of life in Christ Jesus hath +made me free from the law of sin and death.</q><note place='foot'>Rom. viii. 2.</note> <q>Therefore +we conclude that a man is justified without the +deeds of the Law.</q><note place='foot'>Rom. iii. 28.</note> <q>Before faith came, we were kept +under the Law, shut up unto the faith which should +afterwards be revealed. Wherefore the Law was our +schoolmaster to bring us to Christ, that we might be +justified by faith; but after that faith is come, we are +no longer under a schoolmaster.</q><note place='foot'>Gal. iii. 23-25.</note> +</p> + +<p> +We find in St. Paul's writings all the elements of +Marcion's doctrine, but not compacted into a system, +because St. Paul never had worked out such a theory, +<pb n='238'/><anchor id='Pg238'/> +and would have shrunk from the conclusions which +might be drawn from his words, used in the heat of +argument, for the purpose of opposing an error, not of +establishing a dogmatic theory. +</p> + +<p> +The whole world lay, according to Marcion, under the +dispensation of the Demiurge, and therefore under a +mixed government of good and evil. To the Jewish +nation this Demiurge revealed himself. His revelation +was stern, uncompromising, imperfect. Then the highest +God, the God of love and mercy, who stood opposed +to the inferior God, the Creator, the God of justice and +severity, sent Jesus Christ for the salvation of all (ad +salutem omnium gentium) to overthrow and destroy +(arguere, redarguere, ἐλέγχειν, καταλεύειν) <q>the Law and +the Prophets,</q> the revelation of the world-God, the God +of the Jews. +</p> + +<p> +The highest God, whose realm and law were spiritual, +had been an unknown God (deus ignotus) till Christ +came to reveal Him. The God of this world and of the +Jews had a carnal realm, and a law which was also +carnal. They formed an antithesis, and true Christianity +consisted in emancipation from the carnal law. The +created world under the Demiurge was bad; matter was +evil; spirit alone was pure. Thus the chain unrolled, +and lapsed into Manichaeism. Cerdo and Marcion stood +in the same relation to Manes that Paul stood in to +them. Manichaeism was not yet developed; it was developing. +</p> + +<p> +Gnosticism, with easy impartiality, affected Ebionitism +on one side and Marcionism on the other, intensifying +their opposition. It was like oxygen combining here to +form an alkali, there to generate an acid. +</p> + +<p> +The God of love, according to Marcion, does not +punish. His dealings with man are, all benevolence, +communication of free grace, bestowal of ready forgiveness. +<pb n='239'/><anchor id='Pg239'/> +For if sin be merely violation of the law of the +God of this world, it is indifferent to the highest God, +who is above the Demiurge, and regards not his vexatious +restrictions on the liberty of man. +</p> + +<p> +Yet Marcion was not charged by his warmest antagonists +with immorality. They could not deny that +the Marcionites entirely differed from other Pauline +Antinomians in their moral conduct—that, for example, +in their abhorrence of heathen games and pastimes they +came fully up to the standard of the most rigid Catholic +Christians. While many of the disciples of St. Paul, +who held that an accommodation with prevailing errors +was allowable, that no importance was to be attached +to externals, found no difficulty in evading the obligation +to become martyrs, the Marcionites readily, fearlessly, +underwent the interrogations of the judges and +the tortures of the executioner.<note place='foot'>Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10.</note> +</p> + +<p> +Marcion, there is no doubt, regarded St. Paul as the +only genuine apostle, the only one who remained true +to his high calling. He taught that Christ, after revealing +himself in his divine power to the God of this world, +and confounding him unto submission, manifested himself +to St. Paul,<note place='foot'>Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii.</note> and commissioned him to preach the +gospel. +</p> + +<p> +He rejected all the Scriptures now accounted canonical, +except the Epistles of St. Paul, which formed with +him an <q>Apostolicon,</q> in which they were arranged +in the following order:—The Epistle to the Galatians, +the First and Second to the Corinthians, the Epistles to +the Romans, the Thessalonians, Ephesians, Colossians, +Philemon, and to the Philippians.<note place='foot'>Epiphan. Haeres. xlii. 11.</note> +</p> + +<p> +Besides the Epistles of St. Paul, he made use of an +<pb n='240'/><anchor id='Pg240'/> +original Gospel, which he asserted was the evangelical +record cited and used by Paul himself. The other Canonical +Gospels he rejected as corrupted by Judaizers. +</p> + +<p> +This Gospel bore a close resemblance to that of St. +Luke. <q>Marcion,</q> says Irenaeus, <q>has disfigured the +entire Gospel, he has reconstructed it after his own +fancy, and then boasts that he possesses the true Gospel.</q><note place='foot'>Iren. adv. Haeres. iii. 11.</note> +</p> + +<p> +Tertullian assures us that Marcion had cut out of St. +Luke's Gospel whatever opposed his own doctrines, and +retained only what was in favour of them.<note place='foot'><q>Contraria quaeque sententiae emit, competentia autem sententiae +reservarit.</q>—Tertul. adv. Marcion, iv. 6.</note> This statement, +as we shall see presently, was not strictly true. +</p> + +<p> +Epiphanius is more precise. He goes most carefully +over the Gospel used by Marcion, and discusses every +text which, he says, was modified by the heretic.<note place='foot'>Epiphan. Haeres. xlvii. 9-12.</note> +</p> + +<p> +The charge of mutilating the Canonical Gospels was +brought by the orthodox Fathers against both the Ebionites +on one side, and the Marcionites and Valentinians +on the other, because the Gospels they used did not +exactly agree with those employed by the middle party +in the Church which ultimately prevailed. But the +extreme parties on their side made the same charge +against the Catholics.<note place='foot'><q>Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis +affirmo adulteratum, Marcion meum. Quis inter nos disceptabit?</q>—Tert. +adv. Marcion, iv. 4.</note> It is not necessary to believe +these charges in every case. +</p> + +<p> +If the Gospels<note place='foot'>Not St. John's Gospel; that is unique; a biography by an eye-witness, +not a composition of distinct notices.</note> were compiled as in the manner I +have contended they were, such discrepancies must have +occurred. Every Church had its own collection of the +<pb n='241'/><anchor id='Pg241'/> +<q>Logia</q> and of the <q>Practhenta</q> of Christ. The more +voluminous of these collections, those better strung +together, thrust the earlier, less complete, collections +into the back-ground. And these collections were continually +being augmented by the acquisition of fresh +material; and this new material was squeezed into the +existing text, often without much consideration for the +chain of story or teaching which it broke and dislocated. +</p> + +<p> +Marcion was too conscientious and earnest a man wilfully +to corrupt a Gospel. He probably brought with +him to Rome the Gospel in use at Sinope in Pontus, of +which city, according to one account, his father was +bishop. The Church in Sinope had for its first bishop, +Philologus, the friend of St. Paul, if we may trust the +pseudo-Hippolytus and Dorotheus. It is probable that +the Church of Sinope, when founded, was furnished by +St. Paul with a collection of the records of Christ's life +and teaching such as he supplied to other <q>Asiatic</q> +churches. And this collection was, no doubt, made by +his constant companion Luke. +</p> + +<p> +Thus the Gospel of Marcion may be Luke's original +Gospel. But there is every reason to believe that Luke's +Gospel went through considerable alteration, probably +passed through a second edition with considerable additions +to it made by the evangelist's own hand, before it +became what it now is, the Canonical Luke. +</p> + +<p> +He may have found reason to alter the arrangement +of certain incidents; to insert whole paragraphs which +had come to him since he had composed his first rough +sketch; to change certain expressions where he found a +difference in accounts of the same sayings, or to combine +several. +</p> + +<p> +Moreover, the first edition was published in the full +heat of the Pauline controversy. Its strong Paulinianism +lies on the surface. But afterwards, when this +<pb n='242'/><anchor id='Pg242'/> +excitement had passed away, and the popular misconception +of Pauline sola-fidianism had become a general +offence to morals and religion, then Luke came under +the influence of St. John, and tempered his Gospel by +adding to it incidents Paul did not care to have inserted +in the Gospel he wished his converts to receive, or the +accuracy of which, as disagreeing with his own views, +he was disposed to question. +</p> + +<p> +Of this I shall have more to say presently. It is necessary, +in the first place, briefly to show that Marcion's +Gospel contained a different arrangement of the narrative +from the Canonical Luke, and was without many passages +which it is not possible to believe he wilfully excluded. +For instance, in Marcion's Gospel: <q>And as he entered +into a certain village, there met him ten men that were +lepers, which stood afar off: and they lifted up their +voices, and said, Jesus, Master, have mercy on us. And +when he saw them, he said unto them, Go, show yourselves +unto the priests. And it came to pass, that as +they went, they were cleansed. And many lepers were +in Israel in the time of Eliseus the prophet; and none of +them was cleansed saving Naaman the Syrian. And one +of them, when he saw that he was healed,</q> &c. Here +the order is Luke xvii. 12, 13, 14, iv. 27, xvii. 15. Such +a disturbance of the text in the Canonical Gospel could +serve no purpose, would not support any peculiar view +of Marcion, and cannot therefore have been a wilful +alteration. And in the first chapter of Marcion's Gospel +this is the sequence of verses whose parallels in St. Luke +are: iii. 1, iv. 31, 32, 33, 34, 35, 36, 37, 38, 39, 16, 20 +21, 22, 23, 28, 29, 30, 40, 41, 42, 43, 44. +</p> + +<p> +Thus the order of events is different in the two Gospels. +Christ goes first to Capernaum in the <q>Gospel of +the Lord,</q> and afterwards to Nazareth, an inversion of +the order as given in the Gospel of St. Luke. Again, in +<pb n='243'/><anchor id='Pg243'/> +this instance, no purpose was served by this transposition. +It is unaccountable on the theory that Marcion +corrupted the Gospel of Luke; but if we suppose that +Luke revised the arrangement of his Gospel after its +first publication, the explanation is simple enough. +</p> + +<p> +But what is far more conclusive of the originality of +Marcion's Gospel is, that his Gospel was without several +passages which occur in St. Luke, and which do apparently +favour his views. Such are Luke xi. 51, xiii. 30 +and 34, xx. 9-16. These contain strong denunciations +of the Jews by Jesus Christ, and a positive declaration +that they had fallen from their place as the elect +people. Marcion insisted on the abrogation of the Old +Covenant; it was a fundamental point in his system; +he would consequently have found in these passages +powerful arguments in favour of his thesis. He certainly +would not have excluded them from his Gospel, +had he tampered with the text, as Irenaeus and Tertullian +declare. +</p> + +<p> +Yet Marcion would not scruple to use the knife upon +a Gospel that came into his hands, if he found in it +passages that wholly upset his doctrine of the Demiurge +and of asceticism. For when the Church was full of +Gospels, and none were as yet settled authoritatively as +canonical, private opinion might, unrebuked, choose one +Gospel and reject the others, or subject any Gospel to +critical supervision. The manner in which the Gospels +were composed laid them open to criticism. Any +Church might hesitate to accept a saying of our Lord, +and incorporate it with the Gospel with which it was +acquainted, till satisfied that the saying was a genuine, +apostolic tradition. And how was a Church to be satisfied? +By internal evidence of genuineness, when the apostles +themselves had passed away. Consequently, each Church +was obliged to exert its critical faculty in the composition +<pb n='244'/><anchor id='Pg244'/> +of its Gospel. And that the churches did exert +their judgment freely is evidenced by the mass of +apocryphal matter which remains, the dross after the +refining, piled up in the Gospels of Nicodemus, of the +Infancy of Thomas, and of Joseph the Carpenter. All +of which was deliberately rejected as resting on no apostolic +authority, as not found in any Church to be read +at the sacred mysteries, but as mere folk-tales buzzed +about, nowhere producing credentials of authenticity. +</p> + +<p> +Marcion, following St. Paul, declared that the Judaizing +Church had <q>corrupted the word of God,</q><note place='foot'>2 Cor. ii. 17, and iv. 2.</note> meaning +such <q>logia</q> as, <q>I am not come to destroy the Law +or the Prophets.</q> <q>Till heaven and earth pass, one +jot or one tittle shall in no wise pass from the Law, +till all is fulfilled.</q><note place='foot'>Matt. v. 17, 18.</note> These texts would naturally find +no place in the original Pauline Gospels used by the +Churches he had founded. In St. Luke's Gospel, accordingly, +the Law and the Prophets are said to have been +until John, and since then the Gospel, <q>the kingdom of +God.</q><note place='foot'>Luke xvi. 16.</note> But the following verse in St. Luke's Gospel +is, <q>It is easier for heaven and earth to pass, than one +tittle of the Law to fail</q>—a contradiction of the immediately +preceding verse, which declares that the Law +has ceased with the proclamation of the Gospel. This +verse, therefore, cannot have existed in its present form +in the original Gospel of St. Luke, and must have been +modified when a reconciliation had been effected between +Petrine and Pauline Christianity. +</p> + +<p> +It is not to be wondered at, therefore, that the verse +should read differently in Marcion's Gospel, which contains +the uncorrupted original passage, and runs thus +<q>It is easier for heaven and earth to pass, than for one +<pb n='245'/><anchor id='Pg245'/> +tittle of my words to fail;</q> or perhaps, <q>It is easier for +heaven and earth to pass, than one tittle of the words of +the Lord to fail;</q> for in this instance we have not the +exact words.<note place='foot'>Tert.: <q>Transeat coelum et terra citius quam unus apex verborum +Domini;</q> but Tertullian is not quoting directly, so that the words may +have been, and probably were, τῶν λόγων μου, not τῶν λόγων τοῦ θεοῦ.</note> +</p> + +<p> +But though Marcion certainly endured the presence +of texts in his Gospel which militated against his system, +he may have cut out other passages. Passages, or words +only, which he thought had crept into the text without +authority. This can scarcely be denied when the texts +are examined which are wanting in his Gospel. No strong +conservative attachment to any particular Gospels had +grown up in the Church as yet; no texts had been authoritatively +sanctioned. As late as the end of the second +century (A.D. 190), the Church of Rhossus was using its +own Gospel attributed to Peter, till Serapion, bishop of +Antioch, thinking that it contained Docetic errors, probably +because of omissions, suppressed it,<note place='foot'>Euseb. Hist. Eccl. vi. 12; Theod. Fabul. haeret. ii. 2.</note> and substituted +for it, in all probability, one of the more generally +approved Gospels. +</p> + +<p> +The Church of Rhossus was neither heretical nor +schismatical; it formed part of the Catholic Church, and, +no objection was raised against its use of a Gospel of +its own, till it was suggested that this Gospel contained +errors of doctrine. No question was raised whether it +was an authentic Gospel by Peter or not; the standard +by which it was measured was the traditional faith of +the Church. It did not agree with this standard, and +was therefore displaced. St. Epiphanius and St. Jerome +assert, probably unjustifiably, that the orthodox did not +hesitate to amend their Gospels, if they thought there +were passages in them objectionable or doubtful. Thus +<pb n='246'/><anchor id='Pg246'/> +they altered the passage in which Jesus is said to have +wept over Jerusalem (Luke xix. 41). St. Epiphanius +frankly tells us so. <q>The orthodox,</q> says he, <q>have +eliminated these words, urged to it by fear, and not +feeling either their purpose or force.</q><note place='foot'>Epiphan. Ancor. 31.</note> But it is more +likely that the weeping of Jesus over Jerusalem was +inserted by Luke in his Gospel at the time of reconciliation +under St. John, so as to make the Pauline Gospel +exhibit Jesus moved with sympathy for the holy city, +the head-quarters of the Law. The passage is not in +Marcion's Gospel; and though it is possible he may have +removed it, it is also possible that he did not find it in +the Pauline Gospel of the Church at Sinope. +</p> + +<p> +St. Jerome says that Luke xxii. 43, 44, were also +eliminated from some copies of the Canonical Gospel. +<q>The Greeks have taken the liberty of extracting from +their texts these two verses, for the same reason that +they removed the passage in which it is said he wept.... +This can only come from superstitious persons, +who think that Jesus Christ could not have become as +weak as is represented.</q><note place='foot'>Hieron. adv. Pelag. ii.</note> St. Hilary says that these +verses were not found in many Greek texts, or in some +Latin ones.<note place='foot'>Hilar. De Trinit. x.</note> +</p> + +<p> +But here, also, the assertion of St. Jerome and St. +Hilary cannot be taken as a statement of fact, but rather +as a conclusion drawn by them from the fact that all +copies of the Gospel of St. Luke did not contain these +two verses. They are wanting in the Gospel of our +Lord, and may be an addition made to the Gospel of St. +Luke, after it had been first circulated. There is reason +to suppose that after St. Luke had written his Gospel, +additional matter may have been provided him, and +that he published a second, and enlarged, edition of his +<pb n='247'/><anchor id='Pg247'/> +Gospel. Thus some Churches would be in possession of +the first edition, and others of the second, and Jerome and +Epiphanius, not knowing this, would conclude that those +in possession of the first had tampered with their text. +</p> + +<p> +The Gospel of Marcion has been preserved to us +almost in its entirety. Tertullian regarded Marcionism +as the most dangerous heresy of his day. He wrote +against it, and carefully went through the Marcionite +Gospel to show that it maintained the Catholic faith, +though it differed somewhat from the Gospel acknowledged +by Tertullian, and that therefore Marcion's doctrine +was untenable.<note place='foot'><q>Christus Jesus in evangelio tuo meus est.</q></note> He does not charge Marcion with +having interpolated or curtailed a Canonical Gospel, for +Marcion was ready to retort the charge against the Gospel +used by Tertullian.<note place='foot'>See note 4 on p. <ref target='Pg240'>240</ref>.</note> +</p> + +<p> +It is not probable that Tertullian passed over any +passage in the <q>Gospel of the Lord</q> which could by +any means be made to serve against Marcion's system. +This is the more probable, because Tertullian twists the +texts to serve his purpose which in the smallest degree +lend themselves to being so treated.<note place='foot'>As xix. 10 <q>Filius hominis venit, salvum facere quod perfit ... +elisa est sententia haereticorum negantium <hi rend='italic'>carnis</hi> salutem;—pollicebatur +(Jesus) <hi rend='italic'>totius</hi> hominis salutem.</q></note> +</p> + +<p> +St. Epiphanius has gone over much the same ground +as Tertullian, but in a different manner. He attempts +to show how wickedly Marcion had corrupted the Word +of God, and how ineffectual his attempt had been, inasmuch +as passages in his corrupted Gospel served to +destroy his system. +</p> + +<p> +With these two purposes he went through the whole +of the <q>Gospel of the Lord,</q> and accompanied it with a +string of notes, indicating all the alterations and omissions +<pb n='248'/><anchor id='Pg248'/> +he found in it. Each text from Marcion's Gospel, +or Scholion, is accompanied by a refutation. Epiphanius +is very particular. He professes to disclose <q>the +fraud of Marcion from beginning to end.</q> And the +pains he took to do this thoroughly appear from the +minute differences between the Gospels which he notices.<note place='foot'>Sch. 4. ἐν αὐτοῖς for μετ᾽ αὐπῶν. Sch. 1, ὑμῖν for αὐτοῖς. Sch. 26, +κλῆσιν for κρίσιν. Sch. 34, πάτερ for πάτερ ὑμῶν, &c.</note> +At the same time, he does not extract long passages +entire from the Gospel, but indicates their subject, +where they agreed exactly with the received text. It +is possible, therefore, that other slight differences may +have existed which escaped his eye, but the differences +can only have been slight. +</p> + +<p> +The following table gives the contents of the Gospel +of Marcion. It contains nothing that is not found in +St. Luke's Gospel. But some of the passages do not +agree exactly with the parallel passages in the Canonical +Gospel. +</p> + +<p> +<hi rend='smallcaps'>The Gospel</hi> (Τὸ Εὐαγγέλιον).<note place='foot'>Marcion called his Gospel <q>The Gospel,</q> as the only one he knew and +recognized, or <q>The Gospel of the Lord.</q></note> +</p> + +<p> +Chap. i.<note place='foot'>The division into chapters is, of course, arbitrary.</note> +</p> + +<p> +1. Now in the fifteenth year of the reign of Tiberius Caesar, +Pontius Pilate ruling in Judea, Jesus came down to Capernaum, +a city of Galilee, and straightway on the Sabbath days, +going into the synagogue, he taught.<note place='foot'>Ἐν ἔτει πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος +(St. Luke, ἐπιτροπεύοντος), Ποντίου Πιλάτου τῆς Ἰουδαίας, κατῆλθεν +ὁ Ἰησοῦς εἰς Καπερναούμ, πόλιν τῆς Γαλιλαίας, καὶ εὐθέως τοῖς σάββασιν +εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκε (St. Luke, καὶ διδάσκων αὐτοὺς ἐν +τοῖς σάββασιν).</note> +</p> + +<p> +2. And they were astonished at his doctrine: for his word +was with power. +</p> + +<pb n='249'/><anchor id='Pg249'/> + +<p> +3. And in the synagogue there was a man, which had +a spirit of an unclean devil, and cried out with a loud +voice, +</p> + +<p> +4. Saying, Let us alone; what have we to do with thee, +Jesus?<note place='foot'>Ναζαρηνέ omitted.</note> Art thou come to destroy us? I know thee who +thou art; the Holy One of God. +</p> + +<p> +5. And Jesus rebuked him, saying, Hold thy peace, and +come out of him. And when the devil had thrown him in +the midst, he came out of him, and hurt him not. +</p> + +<p> +6. And they were all amazed, and spake among themselves, +saying, What a word is this! for with authority and power +he commandeth the unclean spirits, and they come out. +</p> + +<p> +7. And he arose out of the synagogue,<note place='foot'>St. Luke iv. 37 omitted here, and inserted after iv. 39.</note> and entered into +Simon's house. And Simon's wife's mother was taken with +a great fever; and they besought him for her. +</p> + +<p> +8. And he stood over her, and rebuked the fever, and it +left her: and immediately she arose and ministered unto +them. +</p> + +<p> +9. And the fame of him went out into every place of the +country round about. +</p> + +<p> +10. And he taught in their synagogues, being glorified of +all.<note place='foot'>Luke iv. 15 inserted here.</note> +</p> + +<p> +11. And he came to Nazareth;<note place='foot'>οὗ ἦν τεθραμμένος omitted.</note> and, as his custom was, he +went into the synagogue on the Sabbath day,<note place='foot'>ἀνέστη ἀναγνῶσαι omitted, and Luke iv. 17-20.</note> and he began +to preach to them.<note place='foot'>καὶ ἤρξατο κηρύσσειν αὐτοῖς. St. Luke has, Ἤρξατο δὲ λέγειν πρὸς +αὐτούς, ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.</note> +</p> + +<p> +12. And all bare him witness, and wondered at the gracious +words which proceeded out of his mouth.<note place='foot'>The rest of the verse (22) omitted.</note> +</p> + +<p> +13. And he said unto them, Ye will surely say unto me +<pb n='250'/><anchor id='Pg250'/> +this proverb, Physician, heal thyself: whatsoever we have +heard done in Capernaum, do also here.<note place='foot'>ἐν τῇ πατρίδι σου omitted.</note> +</p> + +<p> +14. But I tell you of a truth, many widows were in Israel +in the days of Elias, when the heaven was shut up three years +and six months, when great famine was throughout the land; +</p> + +<p> +15. But unto none of them was Elias sent, save unto +Sarepta, a city of Sidon, unto a woman that was a widow. +</p> + +<p> +16. And many lepers were in the time of Eliseus the prophet +in Israel,<note place='foot'>ἐν τῷ Ἰσραήλ after ἐπὶ Ἐλισσαίου τοῦ προφήτου.</note> and none of them was cleansed, saving Naaman +the Syrian. +</p> + +<p> +17. And all they in the synagogue, when they heard these +things, were filled with wrath, +</p> + +<p> +18. And rose up, and thrust him out of the city, and led +him unto the brow of the hill whereon their city was built, +that they might cast him down headlong. +</p> + +<p> +19. But he passing through the midst of them, went his +way to Capernaum.<note place='foot'>ἐπορεύετο εἰς Καπερναούμ. St. Luke has, ἐπορεύετο καὶ κατῆλθεν +εἰς Καπερναούμ.</note> +</p> + +<p> +20. And when the sun was setting, all they that had any +sick with divers diseases brought them unto him, &c. (as St. +Luke iv. 40-44). +</p> + +<p> +Chap. ii. +</p> + +<p> +Same as St. Luke v. +</p> + +<p> +Verse 14 differed slightly. For εἰς μαρτύριον αὐτοῖς, +Marcion's Gospel had ἵνα τοῦτο ἦ μαρτύριον ῦμιν, <q>that +this may be a testimony to you.</q> +</p> + +<p> +Chap. iii. +</p> + +<p> +Same as St. Luke vi. +</p> + +<p> +Verse 17, for μετ᾽ αὐτῶν, Marcion read ἐν αὐτοῖς; +<q>among them</q> for <q>with them.</q> +</p> + +<p> +Chap. iv. +</p> + +<p> +Same as St. Luke vii. +</p> + +<p> +Verses 29-35 omitted. +</p> + +<pb n='251'/><anchor id='Pg251'/> + +<p> +Chap. v. +</p> + +<p> +Same as St. Luke viii. +</p> + +<p> +But verse 19 was omitted by Marcion. +</p> + +<p> +And verse 21 read: <q>And he answering, said unto +them, Who is my mother, and who are my brethren?<note place='foot'>τίς μου ἡ μήτηρ καὶ οἱ ἀδελφοί.</note> +My mother and my brethren are these which hear the +word of God, and do it.</q> +</p> + +<p> +Chap vi. +</p> + +<p> +Same as St. Luke ix. +</p> + +<p> +But verse 31 was omitted. +</p> + +<p> +Chap. vii. +</p> + +<p> +Same as St. Luke x. +</p> + +<p> +But verse 21 read: <q>In that hour he rejoiced in the +Spirit, and said, I praise and thank thee, Lord of Heaven, +that those things which were hidden from the wise and +prudent thou hast revealed to babes: even so, Father; +for so it seemed good in thy sight.</q><note place='foot'>Εὐχαριστῶ καὶ ἐξομολογοῦμαί σοι, κύριε τοῦ οὐρανοῦ, ὅτι ἅτινα ἦν +κρυπτὰ σοφοῖς καὶ συνετοῖς ἀπεκάλυψας, &c. St. Luke has, ἐξομολογοῦμαί +σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ +σοφῶν καὶ συνετῶν καὶ ἀπεκάλυψας, &c.</note> +</p> + +<p> +And verse 22 ran: <q>All things are delivered to me of +my Father, and no man hath known the Father save +the Son, nor the Son save the Father, and he to whom +the Son hath revealed;</q><note place='foot'>οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς, οὐδε τὸν υἱόν τις γινώσκει εἰ μὴ +ὁ πατήρ, καὶ ῷ ἂν ὁ υἱός ἀποκαλύψη.</note> in place of, <q>All things are +delivered to me of my Father; and no man knoweth +who the Son is, but the Father; and who the Father is, +but the Son, and he to whom the Son will reveal him.</q> +</p> + +<p> +And verse 25: <q>Doing what shall I obtain life?</q> +<q>eternal,</q> αἰώνιον, being omitted. +</p> + +<p> +Chap. viii. +</p> + +<p> +Same as St. Luke xi. +</p> + +<pb n='252'/><anchor id='Pg252'/> + +<p> +But verse 2: <q>When ye pray, say, Father, may thy +Holy Spirit come to us, thy kingdom come,</q> &c., in +place of <q>Hallowed be thy name.</q><note place='foot'>In some of the most ancient codices of St. Luke, <q>which art in heaven</q> +is not found. Πάτερ, ἐλθέτω πρὸς ἡμᾶς τὸ ἅγιον πνεῦμά σου.</note> +</p> + +<p> +Verse 29: in Marcion's Gospel it ended, <q>This is an +evil generation: they seek a sign; and there shall no +sign be given it.</q> What follows in St. Luke's Gospel, +<q>but the sign of Jonas the prophet,</q> and verses 30-32, +were omitted. +</p> + +<p> +Verse 42: <q>Woe unto you, Pharisees! ye tithe mint +and rue and all manner of herbs, and pass over the +calling<note place='foot'>κλῆσιν instead of κρίσιν.</note> and the love of God,</q> &c. +</p> + +<p> +Verses 49-51 were omitted by Marcion. +</p> + +<p> +Chap. ix. +</p> + +<p> +Same as St. Luke xii. +</p> + +<p> +But verses 6, 7, and <q>τῶν ἀγγέλων</q> in 8 and 9 omitted. +</p> + +<p> +Verse 32 read: <q>Fear not, little flock; for it is the +Father's good pleasure to give you the kingdom.</q><note place='foot'>ὑμῶν omitted.</note> +</p> + +<p> +And verse 38 ran thus: <q>And if he shall come in +the evening watch, and find thus, blessed are those +servants.</q><note place='foot'>τῇ ἑσπερινῇ φυλακῇ, for ἐν τῇ δευτέρᾳ φυλακῇ καὶ ἐν τῇ τρίτῃ φυλακῇ.</note> +</p> + +<p> +Chap. x. +</p> + +<p> +Same as St. Luke xiii. 11-28. +</p> + +<p> +Marcion's Gospel was without verses 1-10. +</p> + +<p> +Verse 28: for <q>Abraham and Isaac and Jacob and all +the prophets,</q> Marcion read, <q>all the righteous,</q><note place='foot'>πάντας τοὺς δικαίους.</note> and +added <q>held back</q> after <q>cast.</q><note place='foot'>ἐκβαλλομένους καὶ κρατουμένους ἔξω.</note> +</p> + +<p> +Verses 29-35 of St. Luke's chapter were not in Marcion's +Gospel. +</p> + +<pb n='253'/><anchor id='Pg253'/> + +<p> +Chap. xi. +</p> + +<p> +Same as St. Luke xiv. +</p> + +<p> +Verses 7-11 omitted. +</p> + +<p> +Chap. xii. +</p> + +<p> +Same as St. Luke xv. 1-10. +</p> + +<p> +Verses 11-32 omitted. +</p> + +<p> +Chap. xiii. +</p> + +<p> +Same as St. Luke xvi. +</p> + +<p> +But verse 12: <q>If ye have not been faithful in that +which is another man's, who will give you that which +is mine?</q><note place='foot'>ἐμόν for ὑμέτερον.</note> +</p> + +<p> +And verse 17: for <q>One tittle of the Law shall not +fall,</q> Marcion read, <q>One tittle of my words shall not +fall.</q><note place='foot'>ἢ τῶν λόγων μου μίαν κεραίαν πεσεῖν.</note> +</p> + +<p> +Chap. xiv. +</p> + +<p> +Same as St. Luke xvii. +</p> + +<p> +But verse 2: εἰ μὴ ἐγεννήθη, ἢ μύλος ὀνικὸς,<note place='foot'>Some codices of St. Luke have, λίθος μυλικὸς; others, μύλος ὀνικός.</note> <q>if he had +not been born, or if a mill-stone,</q> &c. +</p> + +<p> +Verses 9, 10: Marcion's Gospel had, <q>Doth he thank +that servant because he did the things that were commanded +him? I trow not. So likewise do ye, when ye +shall have done all those things that are commanded +you.</q> Omitting, <q>Say, We are unprofitable servants; +we have done that which was our duty to do.</q> +</p> + +<p> +Verse 14: <q>And he sent them away, saying, Go show +yourselves unto the priests,</q> &c., in place of, <q>And when +he saw them, he said unto them,</q> &c.<note place='foot'>Ἀπέστειλεν αὐτοὺς λέγων.</note> +</p> + +<p> +Verse 18 ran: <q>These are not found returning to give +glory to God. And there were many lepers in the time +<pb n='254'/><anchor id='Pg254'/> +of Eliseus the prophet in Israel; and none of them was +cleansed, saving Naaman the Syrian.</q><note place='foot'>μὴ ὁ ἀλλογενὴς ουτος omitted; the previous question, Οὐχ εὑρέθησαν +κ.τ.λ., made positive; and Luke iv. 27 inserted.</note> +</p> + +<p> +Chap. xv. +</p> + +<p> +Same as St. Luke xviii. 1-30, 35-43. +</p> + +<p> +Verse 19: <q>Jesus said to him, Do not call me good; +one is good, the Father.</q><note place='foot'>Μή με λέγε ἀγαθόν, εἷς ἐστιν ἀγαθός, ὁ πατήρ.</note> +</p> + +<p> +Verses 31-34 were absent from Marcion's Gospel. +</p> + +<p> +Chap. xvi. +</p> + +<p> +Same as St. Luke xix. 1-28. +</p> + +<p> +Verses 29-48 absent. +</p> + +<p> +Verse 9: <q>For that he also is a son of Abraham,</q> was +not in Marcion's text. +</p> + +<p> +Chap. xvii. +</p> + +<p> +Same as St. Luke xx. 1-8, 19-36, 39-47. +</p> + +<p> +Verses 9-18 not in Marcion's Gospel. +</p> + +<p> +Verse 19: <q>They perceived that he had spoken this +parable against them,</q> not in Marcion's text. +</p> + +<p> +Verse 35: <q>But they which shall be accounted worthy +of God to obtain that world,</q> &c.<note place='foot'>ὑπὸ τοῦ Θεοῦ inserted.</note> +</p> + +<p> +Verses 37, 38, omitted. +</p> + +<p> +Chap. xviii. +</p> + +<p> +Same as St. Luke xxi. 1-17, 19, 20, 23-38. +</p> + +<p> +Verses 18, 21, 22, were not in Marcion's Gospel. +</p> + +<p> +Chap. xix. +</p> + +<p> +Same as St. Luke xxii. 1-15, 19-27, 31-34, 39-48, +52-71. +</p> + +<p> +Verses absent were therefore 16-18, 28-30, 35-38, +45-51. +</p> + +<p> +Chap. xx. +</p> + +<p> +Same as St. Luke xxiii. +</p> + +<pb n='255'/><anchor id='Pg255'/> + +<p> +Verse 2: <q>And they began to accuse him, saying, We +found this one perverting the nation, and destroying the +Law and the Prophets, and forbidding to give tribute to +Caesar, and leading away the women and children.</q><note place='foot'>Καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας after διαστρέφοντα τὸ +ἔθνος, and καὶ ἀναστρέφοντα τὰς γυναῖκας καὶ τὰ τέκνα after φόρους μὴ +δοῦναι.</note> +</p> + +<p> +Verse 43: <q>Verily I say unto thee, To-day shalt thou +be with me.</q><note place='foot'>ἐν τῷ παραδείσῳ omitted. Possibly the whole verse was omitted.</note> +</p> + +<p> +Chap. xxi. +</p> + +<p> +Same as St. Luke xxiv. 1-26, 28-51. +</p> + +<p> +Verse 25: <q>O fools and sluggish-hearted in believing +all those things which he said to you,</q> in place of, <q>in +believing all those things which the prophets spake.</q><note place='foot'>οἷς ἐλάλησεν ὑμῖν, instead of ἐλάλησαν οἱ προφῆται. Volckmar thinks +that in v. 19, <q>of Nazareth</q> was omitted, but neither St. Epiphanius nor +Tertullian say so.</note> +</p> + +<p> +Verse 27 was omitted. +</p> + +<p> +Verse 32: <q>And while he opened to us the Scriptures,</q> +omitted. +</p> + +<p> +Verse 44: <q>These are the words which I spake unto +you, while I was yet with you.</q> What follows in St. +Luke, <q>that all things must be fulfilled, which were +written in the Law of Moses, and the Prophets, and the +Psalms, concerning me,</q> was omitted. +</p> + +<p> +Verse 45 was omitted. +</p> + +<p> +Verse 46 ran: <q>That thus it behoved Christ to suffer,</q> +&c.; so that the whole sentence read, <q>These are the +words which I spake unto you, while I was yet with +you, That thus it behoved Christ to suffer, and to rise +from the dead the third day.</q> +</p> + +<p> +Verses 52 and 53 were omitted. +</p> + +<pb n='256'/><anchor id='Pg256'/> + +<p> +I shall now make a few remarks on some of the +passages absent from Marcion's Gospel, or which, in it, +differ from the Canonical Gospel of St. Luke. +</p> + +<p> +1. It was not attributed to St. Luke. It was Τὸ +Εὐαγγέλιον, not κατὰ Λουκᾶν. Tertullian explicitly says, +<q>Marcion inscribes no name on his Gospel,</q><note place='foot'>Tert. adv. Marcion, iv. 2. <q>Marcion evangelio scilicet suo nullum +adscribit nomen.</q></note> and in the +<q>Dialogue on the Right Faith</q> it is asserted that he +protested his Gospel was <emph>the</emph> Gospel, the only one; and +that the multiplicity of Gospels used by Catholics, and +their discrepancies, were a proof that none of these other +Gospels were genuine. He even went so far as to assert +that his Gospel was written by Christ,<note place='foot'>Ἕν ἐστι τὸ εὐαγγέλιον, ὃ ὁ Χριστὸς ἔγραψεν.</note> and when closely +pressed on this point, and asked whether Christ wrote +the account of his own passion and resurrection, he said +it was so, but afterwards hesitated, and asserted that it +was probably added by St. Paul. +</p> + +<p> +This shows plainly enough that Marcion had received +the Gospel, probably from the Church of Sinope, where +it was the only one known, and that he had heard +nothing about St. Luke as its author; indeed, knew +nothing of its origin. He treated it with the utmost +veneration, and in his veneration for it attributed its +authorship to the Lord himself; supposing the words of +St. Paul, <q>the Gospel of Christ,</q><note place='foot'>Rom. i. 16, xv. 19, 29; 1 Cor. ix. 12, 18; 2 Cor. iv. 4, ix. 13; +Gal. i. 7.</note> <q>the Gospel of his +Son,</q><note place='foot'>Rom. i. 9.</note> <q>the Gospel of God,</q><note place='foot'>Rom. i. 1, xv. 16; 1 Thess. ii. 2, 9; 1 Tim. i. 11.</note> to mean that Jesus Christ +was the actual author of the book. +</p> + +<p> +Marcion, it may be remarked, would have had no +objection to acknowledging St. Luke as the compiler of +<pb n='257'/><anchor id='Pg257'/> +the Gospel, as that evangelist was a devoted follower of +St. Paul. If he did not do so, it was because at Sinope +the Gospel read in the Church was not known by his +name. +</p> + +<p> +2. Marcion's Gospel was without the Preface, Luke i. +1-4. +</p> + +<p> +This Preface is certainly by St. Luke, but was added, +we may conjecture, after the final revision of his Gospel, +when he issued the second edition. Its absence +from Marcion's Gospel shows that it did not accompany +the first edition. +</p> + +<p> +3. The narrative of the nativity, Luke i. ii., is not in +Marcion's Gospel. +</p> + +<p> +It has been supposed by critics that he omitted this +narrative purposely, because his Christ was descended +from the highest God, had no part with the world of the +Demiurge, and had therefore no earthly mother.<note place='foot'>Volckmar: Das Evangelium Marcions; Leipzig, 1852, p. 54.</note> But +if so, why did Marcion suffer the words, <q>Thy mother +and thy brethren stand without desiring to see thee</q> +(Luke viii. 20), to remain in his Gospel? +</p> + +<p> +And it does not appear that Marcion denied the +incarnation <hi rend='italic'>in toto</hi>, and went to the full extreme of +Docetic doctrine. On the contrary, he taught that +Christ deceived the God of this World, by coming into +it as a man. The Demiurge trusted he would be his +Messiah, to confirm the Law for ever. But when he +saw that Christ was destroying the Law, he inflicted on +him death. And this was only possible, because Christ +was, through his human nature, subject to his power. +</p> + +<p> +It is a less violent supposition that in the Church of +Sinope the Gospel was, like that of St. Mark, without a +narrative of the nativity and childhood of Jesus. It is +probable, moreover, that the first two chapters of St. +Luke's Gospel were added at a later period. The +<pb n='258'/><anchor id='Pg258'/> +account of the nativity and childhood is taken from the +mouths of the blessed Virgin Mary, of eye-witnesses, or +contemporaries. <q>Mary kept all these things and pondered +them in her heart,</q> and <q>His mother kept all +these sayings in her heart.</q><note place='foot'>Luke ii. 19, 51.</note> This is our guaranty that +the story is true. Mary kept them in memory, and the +evangelist appeals to her memory for them. So with +regard to the account of the nativity of the Baptist, +<q>All they that heard these things laid them up in their +hearts.</q><note place='foot'>Luke i. 66.</note> To their recollections also the evangelist +appeals as his authority. +</p> + +<p> +Now it is not probable that St. Luke or St. Paul were +brought in contact with the Virgin and the people about +Hebron, relatives of the Baptist. Their lives were spent +in Asia Minor. But St. John, we know, became the +guardian of the blessed Virgin after the death of Christ.<note place='foot'>John xix. 26.</note> +Greek ecclesiastical tradition declares that she accompanied +him to Ephesus. But be that as it may, St. John +almost certainly would have tenderly and reverently +collected the <q>memorabilia</q> of the blessed Mother concerning +her Divine Son's birth and infancy. +</p> + +<p> +St. John had the organizing and disciplining of the +<q>Asiatic</q> churches founded by St. Paul after the removal +of the Apostle of the Gentiles. When he came +to Ephesus, and went through the Churches of Asia +Minor, he found a Gospel compiled by St. Luke in +general use. To this he added such particulars as were +expedient to complete it, amongst others the <q>recollections</q> +of St. Mary, and the relatives of the Baptist. It +is most probable that he gave them to St. Luke to work +into his narrative, and thus to form a second edition +of his Gospel.<note place='foot'>This was some time prior to the composition of St. John's Gospel. +The first two chapters of St. Luke's Gospel were written apparently by the +same hand which wrote the rest. Similarities, identity of expression, +almost prove this. Compare i. 10 and ii. 13 with viii. 37, ix. 37, xxiii. 1; +also i. 10 with xiv. 17, xxii. 14; i. 20 with xxii. 27, and i. 20 with xii. 3, +xix. 44; i. 22 with xxiv. 23; i. 44 with vii. 1, ix. 44; also i. 45 with +x. 23, xi. 27, 28; also i. 48 with ix. 38; i. 66 with ix. 44; i. 80 with +ix. 51; ii. 6 with iv. 2; ii. 9 with xxiv. 4; ii. 10 with v. 10; ii. 14 with +xix. 18; ii. 20 with xix. 37; ii. 25 with xxiii. 50; ii. 26. with ix. 20.</note> That the Gospel of St. Luke was retouched +<pb n='259'/><anchor id='Pg259'/> +after the abatement of the anti-legal excitement +can hardly be doubted. We shall see instances as we +proceed. +</p> + +<p> +4. The section relating to the Baptist (Luke iii. 2-19), +with which the most ancient Judaizing Gospels +opened, was absent from that of Marcion. +</p> + +<p> +John belonged to the Old Covenant; he could not +therefore be regarded as revealing the Gospel of the +unknown God. This is thought by Baur, Hilgenfeld +and Volckmar, to be the reason of the omission. But +the explanation is strained. I think it probable, as +stated above, that St. Luke when with St. Paul had not +got the narrative of those who had heard and seen the +birth of the Baptist and his preaching beyond Jordan. +Had Marcion, moreover, objected to the Baptist as belonging +to the Old Covenant, he would not have suffered +the presence in his Gospel of the passage, Luke vii. 24-28, +containing the high commendation of John, <q>This is +he of whom it is written, Behold, I send my messenger +before thy face, which shall prepare the way before +thee.</q> +</p> + +<p> +5. There is no mention in Marcion's Gospel of the +baptism of our Lord (Luke iii. 21, 22). This is given +very briefly in St. Luke's Gospel. To the Nazarene +Church this event was of the utmost importance; it was +regarded as the beginning of the mission of Jesus, the +ratification by God of his Messiahship, and therefore the +Gospels of Mark and of the Hebrews opened with it. +But the significance was not so deeply felt by the +<pb n='260'/><anchor id='Pg260'/> +Gentile converts, and therefore the circumstance is +despatched in a few words. +</p> + +<p> +6. The genealogy of Joseph is not given (Luke iii. +23-38). This is not to be wondered at. It is an +evidently late interpolation, clumsily foisted into the +sacred text, rudely interrupting the narrative. +</p> + +<p> +(21): <q>Now when all the people were baptized, it +came to pass that Jesus also being baptized, and praying, +the heaven opened, (22) and the Holy Ghost descended +in a bodily shape like a dove upon him, and a +voice came from heaven, which said, Thou art my beloved +Son; in thee I am well pleased. (iv. 1): And Jesus +being full of the Holy Ghost returned from Jordan, and +was led by the Spirit into the wilderness.</q> Such is the +natural order. But it is interrupted by the generation +of Joseph, the supposed father of Jesus, from Adam. +This generation does not concern Jesus at all, but it +came through some Jewish Christians into the hands of +the Church in Asia Minor, and was forced between the +joints of the sacred text, to the interruption of the narrative +and the succession of ideas.<note place='foot'>The descent of the Holy Ghost in bodily shape explains why in iv. 1 +he is said to have been full of the Holy Ghost. I suspect the narrative of +the unction occurred here. This was removed to cut off occasion to Docetic +error, and the gap was clumsily filled with an useless genealogy.</note> Marcion had it not +in the Gospel brought from Pontus. +</p> + +<p> +7. The narrative of the Temptation is not in Marcion's +Gospel. It can have been no omission of his, for it +would have tallied admirably with his doctrine. He +held that the God of this world believed Christ at first +to be the Messiah, but finally was undeceived. In the +narrative of the Temptation the devil offers Christ all +the kingdoms of the world and the glory of them. He +takes the position which in Marcion's scheme was occupied +by the Demiurge. Had he possessed the record of +<pb n='261'/><anchor id='Pg261'/> +the Temptation, it would have mightily strengthened +his position. +</p> + +<p> +8. The <q>Gospel of our Lord</q> opens with the words, +<q>In the fifteenth year of Tiberius Caesar, Pontius Pilate +ruling in Judaea (ἡγεμονεύοντος in place of ἐπιτροπεύοντος, +an unimportant difference), Jesus came down to Capernaum, +a city of Galilee, and straightway on the Sabbath +days, going into the synagogue, he taught</q> (εἰσελθὼν εἰς +τὴν συναγωγὴν ἐδίδασκε in place of καὶ διδάσκων αὐτοὺς ἐν +τοῖς σάββασιν), again an unimportant variation. +</p> + +<p> +9. The words <q>Jesus of Nazareth</q><note place='foot'>Ναζωραῖος for Ναζαρηνός omitted.</note> are in Marcion's +Gospel simply <q>Jesus.</q> This may have been done +by Marcion on purpose. But there is no evidence that +it was omitted in xxiv. 19. +</p> + +<p> +10. The order of events, as given in Luke iv., is +changed. Jesus, in Marcion's Gospel, goes first to +Capernaum, and then to Nazareth, reversing the order in +St. Luke. +</p> + +<table rend="latexcolumns: 'p{3.5cm} p{3.5cm}'; tblcolumns: 'lw(30) lw(30)'"> +<row><cell><hi rend='smallcaps'>The Gospel of the Lord.</hi></cell> + <cell><hi rend='smallcaps'>The Gospel of St. Luke,</hi> iv. 14-40.</cell></row> +<row><cell>9. Christ goes to Capernaum, +and enters the synagogue to +teach.</cell><cell>1. Christ comes into Galilee, and +the fame of him goes round +about (14).</cell></row> +<row><cell>10. All are astonished at his doctrine +and power.</cell><cell>2. He teaches in the synagogues +of Galilee, being glorified of +all (15).</cell></row> +<row><cell>11. He heals the demoniac.</cell><cell></cell></row> +<row><cell>12. All are amazed at his power.</cell><cell>3. He comes to Nazareth, and +goes into the synagogue (16).</cell></row> +<row><cell>14. He enters Simon's house, and +heals his wife's mother.</cell><cell>4. He opens Esaias, and interprets +his prophecy (17-21).</cell></row> +<row><cell>13. His fame spreads.</cell><cell></cell></row> +<row><cell>2. He teaches in the synagogues, +being glorified of all.</cell><cell>5. All bare him witness, and +wonder at his gracious words, +but ask if he is not Joseph's +son (22).</cell></row> +<row><cell>3. He comes to Nazareth, and goes +into the synagogue.</cell><cell></cell></row> +<row><cell>5. All bare him witness, and +wonder at his gracious words.</cell><cell>6. Christ quotes a proverb, and +combats it (23-27).</cell></row> +<pb n='262'/><anchor id='Pg262'/> +<row><cell>6. Christ quotes a proverb, and +combats it.</cell><cell>7. The Nazarenes seek to throw +him down a precipice (28, +29).</cell></row> +<row><cell>7. The Nazarenes seek to throw +him down a precipice.</cell><cell></cell></row> +<row><cell>8. He escapes, and goes to Capernaum.</cell><cell>8. He escapes, and goes to Capernaum +(30, 31).</cell></row> +<row><cell>15. At sunset he heals the sick.</cell><cell>9. He teaches in the synagogue at +Capernaum (31).</cell></row> +<row><cell></cell><cell>10. All are astonished at his doctrine +and power (32).</cell></row> +<row><cell></cell><cell>11. He heals the demoniac (33-35).</cell></row> +<row><cell></cell><cell>12. All are amazed at his power (36).</cell></row> +<row><cell></cell><cell>13. His fame spreads (37).</cell></row> +<row><cell></cell><cell>14. He enters Simon's house, and +heals his wife's mother (38, 39).</cell></row> +<row><cell></cell><cell>15. At sunset he heals the sick (40).</cell></row> +</table> + +<p> +By placing the subject-matter of the two narratives +side by side, and numbering that of St. Luke consecutively, +and giving the corresponding paragraphs, with +their numbers as in Luke's order, arranged in the Marcionite +succession, the reader is able at once to see the +difference. No doctrinal question was touched by this +transposition. The only explanation of it which is satisfactory +is that each Gospel contained fragments which +were pieced together differently. One block consisted +of paragraphs 2-8; another, of paragraphs 9-14; +another 15. Besides these blocks, there were chips, +splinters, the paragraphs 1, 13, 15. Marcion's Gospel +was without 1 and 4. +</p> + +<p> +Par. 2, verse 15: <q>He taught in their synagogues, +being glorified of all,</q> was common to both Gospels. In +Marcion's, most appropriately, it came after Christ has +performed miracles; less judiciously in Luke's does it +come before the performance of miracles. +</p> + +<p> +Par. 13: <q>And the fame of him went out into every +place of the country round about.</q> St. Luke put this +<pb n='263'/><anchor id='Pg263'/> +after Christ had taught in Nazareth and Capernaum; in +Marcion's Gospel it was before he had been to Nazareth, +but immediately after the healing of Simon's wife's +mother. It ought probably to occupy the place assigned +it in Marcion's text. The fame of Christ spreads. They +in Nazareth hear of it, and say, <q>What we have heard +done in Capernaum, do also here.</q> +</p> + +<p> +Par. 15: <q>Now when the sun was setting, all they +that had any sick with divers diseases brought them unto +him,</q> &c., as in St. Luke iv. 40, 41. This Marcion's +Gospel has immediately after the healing of the sick wife +of Simon, as though the rumour of the miracle attracted +all who had sick relations to bring them to Christ. No +doubt the paragraph should rightly stand in connection +with this miracle of healing the fevered woman. +</p> + +<p> +But there are omissions supposed to have been made +purposely by Marcion. In verse 16 of St. Luke's Gospel, +c. iv.: <q>He came to Nazareth, where he had been brought +up,</q> in the <q>Gospel of the Lord</q> ran, <q>He came to Nazareth</q> +only. But it is not improbable that <q>where he had +been brought up</q> was a gloss which crept into the text +after the addition of the narrative of the early years of +Christ had been added to the Canonical Gospel. +</p> + +<p> +All the reading from the prophet Esaias, and the exposition +of the prophecy (Luke iv. 17-21) was omitted, +there can be small question, by Marcion, because it +mutilated against his views touching the prophets as +ministers, not of the God of Christ, but of the God of +this world. +</p> + +<p> +Luke iv. 23: <q>Do also here in thy country,</q> changed +into, <q>Do also here.</q> It is possible that <q>in thy +country</q> may be a gloss which has crept into a later +text of St. Luke's Gospel, or was inserted by Luke in +his second edition. +</p> + +<p> +11. Luke vii. 29-35 are wanting in Marcion's Gospel. +<pb n='264'/><anchor id='Pg264'/> +That verses 29-32 should have been purposely excluded, +it is impossible to suppose, as they favoured +Marcion's tenets. It has been argued that the rest of +the verses, 33-35, were cut out by Marcion because in +verse 34 it is said, <q>The Son of Man is come eating and +drinking; and ye say, Behold a gluttonous man and a +winebibber.</q> But the <q>Gospel of the Lord</q> contained +Luke v. 33: <q>Why do the disciples of John fast often, +and make long prayers, and likewise the disciples of the +Pharisees; but thine eat and drink;</q> and the example +of Christ going to the feast prepared by Levi is retained +(v. 29). +</p> + +<p> +12. Luke viii. 19: <q>Then came to him his mother +and his brethren,</q> &c., omitted; but the next verse, +<q>And it was told him by certain which said, Thy mother +and thy brethren stand without, desiring to see thee.</q> +This cannot be admitted as a mutilation by Marcion. +Had he cut out verse 19, he would also have removed +verse 20. Rather is verse 19 an amplification of the +original text. The <q>saying</q> of Jesus was known in +the <q>Asiatic</q> churches; and when Luke wove it into +the text of his Gospel, he introduced it with the words, +<q>Then came to him his mother and his brethren, and +could not come at him for the press,</q> words not necessary, +but deducible from the preserved text, and useful +as introducing it. +</p> + +<p> +13. Luke x. 21: <q>In that hour he rejoiced in the +spirit, and said, I praise and thank thee, Lord of heaven, +that those things which are hidden from the wise and +prudent thou hast revealed to babes.</q> The version in +Luke's Gospel may have been tampered with by Marcion, +lest God should appear harsh in hiding <q>those +things from the wise and prudent.</q> But it is more +likely that Marcion's text is the correct one. Why +should Christ thank God that he has hidden the truth +<pb n='265'/><anchor id='Pg265'/> +from the wise and prudent? The reading in Marcion's +Gospel is not only a better one, but it also appears to +be an independent one. He has, <q>I praise and thank +thee.</q> The received text differs in different codices; in +some, Jesus rejoices <q>in the Spirit;</q> in others, <q>in the +Holy Spirit.</q> +</p> + +<p> +14. Luke x. 22: <q>All things are delivered to me of +my Father, and no man hath known the Father save +the Son, nor the Son save the Father, and he to whom +the Son hath revealed him.</q> No doctrinal purpose was +effected by the change. It is therefore probable that +the Sinope Gospel ran as in Marcion's text. +</p> + +<p> +15. Luke x. 25: <q>Doing what shall I obtain life?</q> +<q>eternal</q> being omitted, it is thought, lest Jesus should +seem to teach that eternal life was to be obtained by +fulfilling the Law.<note place='foot'>Tertul. adv. Marcion, iv. c. 25, <q>ut doctor de ea vita videatur consuluisse +quae in lege promittitur longaeva.</q></note> But Marcion did not alter the same +question when asked by the ruler, in Luke xviii. 18; for +then Christ, after he has referred him to the Law, goes +on to impose on him a higher law—that of love. But +<q>eternal</q> may be an addition to Luke's text in the +second edition. +</p> + +<p> +16. The first petition in the Lord's Prayer differs in +Marcion's Gospel from that in St. Luke. Marcion has, +<q>Father! may thy Holy Spirit come to us, Thy kingdom +come,</q> &c., instead of, <q>Father! (which art in heaven—not +in the most ancient copies of St. Luke) Hallowed +be thy name,</q> &c. No purpose was served by this difference; +and we must not attribute to Marcion in this +instance wilful alteration of the sacred text. It is apparent +that several versions of the Lord's Prayer existed +in the first age of the Church, and that this was the +form in which it was accepted and used in Pontus, perhaps +throughout Asia Minor. +</p> + +<pb n='266'/><anchor id='Pg266'/> + +<p> +That the Lord's Prayer in St. Luke's Gospel stood +originally as in Marcion's Gospel is made almost certain +by verse 13. After giving the form of prayer, xi. 2-4, +Christ instructs his disciples on the readiness of God +to answer prayer. <q>And,</q> he continues, <q>if ye then, +being evil, know how to give good gifts unto your +children; how much more shall your heavenly Father +give the Holy Spirit to them that ask him?</q> How +ready will He be to give that which you have learned +to ask in the first petition of the prayer I have just +taught you! The petition was altered in the received +text later, to accommodate it to the form given in St. +Matthew's Gospel. +</p> + +<p> +17. Luke xi. 29: <q>There shall no sign be given.</q> +What follows in St. Luke's Gospel, <q>but the sign of +the prophet Jonas,</q> and verses 30-32, were not found +in Marcion's Gospel. Perhaps all this was inserted in +the second edition of St. Luke's Gospel. But also perhaps +the allusions to the Ninevites and the Queen of the +South were omitted, because of the condemnation pronounced +on the generation which received not Christ +through them; and Jesus was not the manifestation of +the God of judgment, but of the God of mercy. +</p> + +<p> +18. So also <q>judgment</q> was turned into <q>calling,</q> in +verse 42; and also the verses 49-51, in which the blood +of the prophets is said to be <q>required of this generation.</q> +</p> + +<p> +19. Luke xii. 38: <q>The evening watch</q> is perhaps +an earlier reading than the received one: <q>If he shall +come in the second watch, or come in the third watch;</q> +which has the appearance of an expansion of the simpler +text. +</p> + +<p> +The evening watch was the first watch. The Christians +in the first age thought that our Lord would come +again immediately. But as he did not return again in +<pb n='267'/><anchor id='Pg267'/> +glory in the first watch, they altered the text to <q>the +second watch or the third watch.</q> Consequently Marcion's +text is the original unaltered one. +</p> + +<p> +20. Luke xii. 6, 7: <q>Are not five sparrows sold for +two farthings, and not one of them is forgotten before +God? But even the very hairs of your head are all +numbered. Fear not therefore; ye are of more value +than many sparrows.</q> Perhaps Marcion omitted this +because he did not hold that the Supreme God concerned +Himself with the fate of men's bodies. +</p> + +<p> +But more probably the passage did not occur in the +original Pauline Gospel, but was grafted into it afterwards +when St. Matthew's Gospel came into the hands +of the Asiatic Christians, when it was transferred from +it (x. 29-31) verbatim to Luke's Gospel. +</p> + +<p> +21. Marcion's Gospel was without Luke xiii. 1-10. +</p> + +<p> +The absence of the account of the Galilaeans, whose +blood Pilate had mingled with their sacrifices, and of +those on whom the tower in Siloam fell, which occurs in +the received text, removes a difficulty. St. Luke says, +<q>There were present at that season some that told him +of the Galilaeans, whose blood,</q> &c., as though it were a +circumstance which had just taken place, whereas this +act of barbarity was committed when Quirinus, not +Pilate, was governor, twenty-four years before the appearance +of Jesus. And no tower in Siloam is mentioned +in any account of Jerusalem. The mention of +the Galilaeans in the canonical text has the appearance +of an anachronism, and probably did not exist in the +Gospel which Marcion received, and was a late addition +to the Gospel of Luke. +</p> + +<p> +The parable of the fig-tree which follows may, however, +have been removed by Marcion lest the Supreme +God should appear as a God of judgment against those +who produced no fruit, <hi rend='italic'>i.e.</hi> did no works. But it is +<pb n='268'/><anchor id='Pg268'/> +more probable that this parable, which has an anti-Pauline +moral, was not in the original edition of Luke's +Gospel. +</p> + +<p> +22. Luke xii. i 28: <q>There shall be weeping and +gnashing of teeth, when ye shall see Abraham, and +Isaac, and Jacob, and all the prophets, in the kingdom +of God, and you yourselves thrust out,</q> altered into, +<q>when ye shall see all the righteous in the kingdom of +God, and ye yourselves cast and held back without.</q><note place='foot'>ὅταν ὄψησθε πάντας τοὺς δικαίους ἐν τῇ βασιλείᾳ τοῦ Θεοῦ, ὑμᾶς δὲ +ἐκβαλλομένους καὶ κρατουμένους ἔξω.—Epiph. Schol. 40; Tertul. c. 30.</note> +</p> + +<p> +The change of <q>the righteous</q> into <q>Abraham, and +Isaac, and Jacob,</q> in the deutero-Luke, clearly disturbs +the train of thought. Ye Jews shall weep when ye see +the δικαίοι, those made righteous through faith, by the +righteousness which is <emph>not</emph> of the Law, Gentiles from East +and West, in the kingdom, and ye yourselves cast out. +</p> + +<p> +Hilgenfeld thinks that the account of the Judgment +by St. Matthew and St. Luke is couched in terms +coloured by the respective parties to which the evangelists +belonged, and that the sentences on the lost are +sharpened to pierce the antagonistic party. Thus, in the +Gospel of St. Luke, Christ dooms to woe those who are +workers of unrighteousness, ἐργάται ἀδικίας,<note place='foot'>Luke xiii. 25-30.</note> using the +Pauline favourite expression to designate those who are +cast out to weeping and gnashing of teeth, as men who +have not received the righteousness which is of faith; +whereas, in St. Matthew it is the workers of anomia, +οἱ ἐργαζόμενοι τὴν ἀνομίαν,<note place='foot'>Matt. vii. 13.</note> by which Hilgenfeld thinks +the Pauline anti-legalists are not obscurely hinted at, +who are hurled into outer darkness. In St. Luke it is +curious to notice how the lost are described as Jews: +<q>We have eaten and drunk in thy presence, and thou +hast taught in our streets;</q> whereas the elect who +<pb n='269'/><anchor id='Pg269'/> +<q>sit down in the kingdom of God</q> come <q>from the east +and from the west, and from the north and from the +south,</q> that is to say, are Gentiles. +</p> + +<p> +In Marcion's text we have therefore the ἀδικαίοι shut +and cast out, and the δικαίοι sitting overthroned in the +kingdom of God. It can scarcely be doubted that this +is the correct reading, and that <q>Abraham, Isaac and +Jacob,</q> was substituted for δικαίοι at a later period with +a conciliatory purpose. +</p> + +<p> +The rest of the chapter, 31-35, is not to be found in +Marcion's Gospel. The first who are to be last, and the +last first, not obscurely means that the Gentiles shall +precede the Jews. This was in the <q>Gospel of the +Lord,</q> which was, however, without the warning given +to Christ, <q>Get thee out, and depart hence; for Herod +will kill thee,</q> and the lamentation of the Saviour over +the holy city, <q>O Jerusalem, Jerusalem, which killest +the prophets,</q> &c. Why Marcion should omit this is +not clear. It was probably not in the Gospel of Sinope. +</p> + +<p> +23. Luke xiv. 7-11. The same may be said of the +parable put forth to those bidden to a feast, when Christ +marked how they chose out the chief rooms. It has been +supposed by critics that Marcion omitted it, lest Jesus +should seem to sanction feasting; but this reason is far-fetched, +and it must be remembered that he did retain +Luke v. 29 and 33. +</p> + +<p> +24. Luke xv. 11-32. The parable of the Prodigal +Son is omitted. That it is left out, as is suggested by +some critics, because the elder son signifies mystically +the Jewish Church, and the prodigal son represents the +Heathen world, is to transfer such allegorical interpretations +back to an earlier age than we are justified in +doing. Marcion was not bound to admit such an interpretation +of the parable, if received in his day. Marcion, +<pb n='270'/><anchor id='Pg270'/> +moreover, opposed allegorizing the sayings of Scripture, +and insisted on their literal interpretation. Neander +says, <q>The other Gnostics united with their theosophical +idealism a mystical, allegorizing interpretation of the +Scriptures. Marcion, simple in heart, was decidedly +opposed to this artificial method of interpretation. He +was a zealous advocate of the literal interpretation +which prevailed among the antagonists of Gnosticism.</q><note place='foot'>Hist. of the Christian Religion, tr. Bohn, ii. p. 131.</note> +It is therefore most improbable that a popular interpretation +of this parable, if such an interpretation existed +at that time, should have induced Marcion to omit the +parable. +</p> + +<p> +25. Luke xvi. 12: <q>If ye have not been faithful in +that which is another man's, who will give you that +which is mine?</q> Surely a reading far preferable to that +in the Canonical Gospel, <q>who will give you that which +is your own?</q> +</p> + +<p> +26. Luke, xvi. 17: <q>One tittle of my words shall not +fall,</q> in place of, <q>One tittle of the Law shall not fall.</q> +As has been already remarked, the reading in St. Luke +is evidently corrupt, altered deliberately by the party of +conciliation. Marcion's is the genuine text. +</p> + +<p> +27. Luke xvii. 9, 10. The saying, <q>We are unprofitable +servants; we have done that which was our duty to +do,</q> was perhaps omitted by Marcion, lest the Gospel +should seem to sanction the idea that any obligation +whatever rested on the believer. The received text is +thoroughly Pauline, inculcating the worthlessness of +man's righteousness. Hahn and Ritschl argue that +the whole of the parable, 7-10, was not in Marcion's +Gospel; and this is probable, though St. Epiphanius +only says that Marcion cut out, <q>We are unprofitable +servants; we have done that which was our duty to +<pb n='271'/><anchor id='Pg271'/> +do.</q><note place='foot'>παρέκοψε τό: λέγετε, ἀχρεῖοι δοῦλοί ἐσμεν: ὃ ὠφείλομεν ποιῆσαι +πεποιήκαμεν, Sch. 47.</note> The whole Parable has such a Pauline ring, that +it would probably have been accepted in its entirety by +Marcion, if his Gospel had contained it; and the parable +is divested of its point and meaning if only the few +words are omitted which St. Epiphanius mentions as +deficient. +</p> + +<p> +28. Luke xvii. 18: <q>There are not found returning to +give glory to God. And there were many lepers in the +time of Eliseus the prophet in Israel; and none of them +was cleansed, saving Naaman the Syrian.</q> In the +Gospel of the Lord, this passage concerning the lepers in +the time of Eliseus occurs <emph>twice</emph>; once in chap. i. v. 15, +as already given, and again here. It has been preserved +in St. Luke's Gospel in only one place, in that corresponding +with Marcion i. 15, viz. Luke iv. 27. +</p> + +<p> +It is clear that this was a fragmentary saying of our +Lord drifting about, which the compiler of the Sinope +Gospel inserted in two places where it thought it would +fit in with other passages. When St. Luke's Gospel was +revised, it was found that this passage occurred twice, +and that it was without appropriateness in chap. xvii. +after verse 18, and was therefore cut out. But in Marcion's +Gospel it remained, a monument of the manner in +which the Gospels were originally constructed. +</p> + +<p> +29. Luke xviii. 19. Marcion had: <q>Jesus said to +him, Do not call me good; one is good, the Father;</q> +another version of the text, not a deliberate alteration. +</p> + +<p> +30. Luke xviii. 31-34. The prophecies of the passion +omitted by Marcion. +</p> + +<p> +31. Luke xix. 29-46. The ride into Jerusalem on +an ass, and the expulsion of the buyers and sellers from +the Temple, are omitted. +</p> + +<p> +Why the Palm-Sunday triumphal entry should have +<pb n='272'/><anchor id='Pg272'/> +been excluded does not appear. In St. Luke's Gospel +Jesus is not hailed as <q>King of the Jews</q> and <q>Son of +David.</q> Had this been the case, these two titles, we +may conclude, would have been eliminated from the +narrative; but we see no reason why the whole account +should be swept away. It probably did not exist in the +original Gospel Marcion obtained in Pontus. +</p> + +<p> +Did Marcion cut out the narrative of the expulsion of +the buyers and sellers from the Temple? I think not. +St. John, in his Gospel, gives that event in his second +chapter as occurring, not at the close of the ministry of +Christ, but at its opening. +</p> + +<p> +St. John is the only evangelist who can be safely relied +upon for giving the chronological order of events. +St. Matthew, as has been already shown, did not write +the acts of our Lord, but his sayings only; and St. Mark +was no eye-witness. +</p> + +<p> +A Pauline Gospel would not contain the account of +the purifying of the Temple, and the saying, <q>My +house is the house of prayer.</q> But when St. Matthew's +Gospel, or St. Mark's, found its way into Asia Minor, +this passage was extracted from one of them, and interpolated +in the Lucan text, in the same place where it +occurred in those Gospels—at the end of the ministry, +and therefore in the wrong place. +</p> + +<p> +32. Luke xx. 9-18. The parable of the vineyard +and the husbandmen. This Marcion probably omitted +because it made the Lord of the vineyard, who sent +forth the prophets, the same as the Lord who sent his +son. The lord of the vineyard to Marcion was the +Demiurge, but the Supreme Lord sent Christ. +</p> + +<p> +33. Luke xx. 37, 38, omitted by Marcion, because a +reference to Moses, and God, as the God of Abraham, +Isaac and Jacob. +</p> + +<p> +34. Luke xxi. 18: <q>There shall not an hair of your +<pb n='273'/><anchor id='Pg273'/> +head perish,</q> omitted, perhaps, lest the God of heaven, +whom Christ revealed, should appear to concern himself +about the vile bodies of men, under the dominion of the +God of this world; but more probably this verse did +not exist in the original text. The awkwardness of its +position has led many critics to reject it as an interpolation,<note place='foot'>Baur calls it an <q>ungeschickte Zusatz.</q></note> +and the fact of Marcion's Gospel being without it +goes far to prove that the original Luke Gospel was +without it. +</p> + +<p> +35. Luke xxi. 21, 22. The warning given by our +Lord to his disciples to flee from Jerusalem when they +see it encompassed with armies. Verse 21 was omitted +no doubt because of the words, <q>These be the days of +vengeance, that all things which are written may be +fulfilled.</q> This jarred with Marcion's conception of the +Supreme God as one of mercy, and of Jesus as proclaiming +blessings and forgiveness, in place of the +vengeance and justice of the World-God. +</p> + +<p> +36. Luke xxii. 16-18. The distribution of the paschal +cup among the disciples is omitted. +</p> + +<p> +37. Luke xxii. 28-30. The promise that the apostles +should eat and drink in Christ's kingdom and judge the +twelve tribes, was omitted by Marcion, as inconsistent +with his views of the spiritual nature of the heavenly +kingdom; and that judgment should be committed by +the God of free forgiveness to the apostles, was in his +sight impossible. Why Luke xxiii. 43, 47-49, were not +in Marcion's Gospel does not appear; they can hardly +have been omitted purposely. +</p> + +<p> +38. Luke xxiii. 2. In Marcion's Gospel it ran: <q>And +they began to accuse him, saying, We found this one +perverting the nation, and destroying the Law and the +Prophets, and forbidding to give tribute to Caesar, and +leading away the women and children.</q> +</p> + +<pb n='274'/><anchor id='Pg274'/> + +<p> +It is not possible that Marcion should have forced +the words <q>destroying the Law and the Prophets</q> into +the text, for these are the accusations of <emph>false</emph> witnesses. +And this is precisely what Marcion taught that Christ +had come to do. Both this accusation and that other, +that he drew away after him the women and children +from their homes and domestic duties and responsibilities, +most probably did exist in the original text. It +is not improbable that they were both made to disappear +from the authorized text later, when the conciliatory +movement began. +</p> + +<p> +39. Luke xxiv. 43. In Marcion's Gospel, either the +whole of the verse, <q>Verily, I say unto thee, To-day +shalt thou be with me in Paradise,</q> was omitted, or +more probably only the words <q>in Paradise.</q> Marcion +would not have purposely cut out such an instance of +free acceptance of one who had all his life transgressed +the Law, but he may have cancelled the words <q>in +Paradise.</q> +</p> + +<p> +40. Luke xxiv. 25 stood in Marcion's Gospel, <q>O +fools, and in heart slow to believe all that he spake unto +you;</q> and 27 and 45, which relate that Jesus explained +to the two disciples out of Moses and the Prophets how +he must suffer, and that he opened their understanding +to understand the Scriptures, were both absent. +</p> + +<p> +41. Luke xxiv. 46. Instead of Christ appealing to +the Prophets, Marcion made him say, <q>These are the +words which I spake unto you, while I was yet with +you, that thus it behoved Christ to suffer, and to rise +from the dead the third day.</q> This was possibly Marcion's +doing. +</p> + +<p> +The other differences between Marcion's Gospel and +the Canonical Gospel of St. Luke are so small, that +the reader need not be troubled with them here. For +a fuller and more particular account of Marcion's Gospel +<pb n='275'/><anchor id='Pg275'/> +he is referred to the works indicated in the footnote.<note place='foot'>The Gospel is printed in Thilo's Codex Apocryph. Novi Testamenti, +Lips. 1832, T.I. pp. 401-486. For critical examinations of it see +Ritschl: Das Evangelium Marcions und das Kanonische Ev. Lucas, +Tübingen, 1846. Baur: Kritische Untersuchungen über die Kanonischen +Evangelien, Tübingen, 1847, p. 393 sq. Gratz: Krit. Untersuchungen +über Marcions Evangelium, Tübing. 1818. Volckmar: Das Evangelium +Marcions, Leipz. 1852. Nicolas: Etudes sur les Evangiles Apocryphes, +Paris, 1866, pp. 147-160.</note> +</p> + +<p> +It will be seen from the list of differences between +the <q>Gospel of our Lord</q> and the Gospel of St. Luke, +that all the apparent omissions cannot be attributed to +Marcion. The Gospel he had he regarded with supreme +awe; it was because his Gospel was so ancient, so hallowed +by use through many years, that it was invested +by him with sovereign authority, and that he regarded +the other Gospels as apocryphal, or at best only deutero-canonical. +</p> + +<p> +It is by no means certain that even where his Gospel +has been apparently tampered with to suit his views, +his hands made the alterations in it. What amplifications +St. Luke's Gospel passed through when it underwent +revision for a second edition, we cannot tell. +</p> + +<p> +The Gospel of our Lord, if not the original Luke +Gospel—and this is probable—was the basis of Luke's +compilation. But that it was Luke's first edition of his +Gospel, drawn up when St. Paul was actively engaged +in founding Asiatic Churches, is the view I am disposed +to take of it. As soon as a Church was founded, the +need of a Gospel was felt. To satisfy this want, Paul +employed Luke to collect memorials of the Lord's life, +and weave them together into an historical narrative. +</p> + +<p> +The Gospel of our Lord contains nothing which is +not found in that of St. Luke. The arrangement is so +similar, that we are forced to the conclusion that it was +<pb n='276'/><anchor id='Pg276'/> +either used by St. Luke, or that it was his original composition. +If he used it, then his right to the title of +author of the third Canonical Gospel falls to the ground, +as what he added was of small amount. Who then +composed the Gospel? We know of no one to whom +tradition even at that early age attributed it. +</p> + +<p> +St. Luke was the associate of St. Paul; ecclesiastical +tradition attributes to him a Gospel. That of <q>Our +Lord</q> closely resembles the Canonical Luke's Gospel, +and bears evidence of being earlier in composition, +whilst that which is canonical bears evidence of later +manipulation. All these facts point to Marcion's Gospel +as the original St. Luke—not, however, quite as it came +to Marcion, but edited by the heretic. +</p> + +<p> +That the first edition of Luke bore a stronger Pauline +impress than the second is also probable. The Canonical +Luke has the Pauline stamp on it still, but beside it is +the Johannite seal. More fully than any other Gospel +does it bring out the tenderness of Christ towards sinners, +a feature which has ever made it exceeding precious +to those who have been captives and blind and bruised, +and to whom that Gospel proclaims Christ as their deliverer, +enlightener and healer.<note place='foot'>Luke iv. 18.</note> +</p> + +<p> +It is not necessary here to point out the finger-mark +of Paul in this Gospel; it has been often and well done +by others. It is an established fact, scarcely admitting +dispute, that to him it owes its colour, and that it +reflects his teaching.<note place='foot'>Luke iv. 28; compare vi. 13 with Matt. x. and Luke x. 1-16, vii. +36-50, x. 38-42, xvii. 7-10, xvii. 11-19, x. 30-37, xv. 11-32; +Luke xiii. 25-30, compared with Matt. vii. 13; Luke vii. 50, viii. 48, +xviii. 42, &c.</note> +</p> + +<p> +And it was this Gospel, in its primitive form, before +it had passed under the hands of St. John, or had been +<pb n='277'/><anchor id='Pg277'/> +recast by its author, that I think we may be satisfied +Marcion possessed. That he made a few erasures is +probable, I may almost say certain; but that he ruthlessly +carved it to suit his purpose cannot be established. +</p> + +<p> +Of the value of Marcion's Gospel for determining the +original text of the third Gospel, it is difficult to speak +too highly. +</p> + +</div> + +<pb n='278'/><anchor id='Pg278'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>II. The Gospel Of Truth.</head> + +<p> +Valentine, by birth an Egyptian, probably of Jewish +descent, it may be presumed received his education at +Alexandria. From this city he travelled to Rome (circ. +A.D. 140); in both places he preached the Catholic +faith, and then retired to Cyprus.<note place='foot'>He died about A.D. 160.</note> A miserable bigotry +which refused to see in a heretic any motives but those +which are evil, declared that in disgust at not obtaining +a bishopric which he coveted, and to which a confessor +was preferred, Valentine lapsed into heresy. We need +no such explanation of the cause of his secession from +orthodoxy. He was a man of an active mind and ardent +zeal. Christian doctrine was then a system of facts; +theology was as yet unborn. What philosophic truths +lay at the foundation of Christian belief was unsuspected. +Valentine could not thus rest. He strove to +break through the hard facts to the principles on which +they reposed. He was a pioneer in Christian theology. +</p> + +<p> +And for his venturous essay he was well qualified. +His studies at Alexandria had brought him in contact +with Philonism and with Platonism. He obtained at +Cyprus an acquaintance with the doctrines of Basilides. +His mind caught fire, his ideas expanded. The Gnostic +seemed to him to open gleams of light through the facts +of the faith he had hitherto professed with dull, unintelligent +submission; and he placed himself under the inspiration +and instruction of Basilides. +</p> + +<pb n='279'/><anchor id='Pg279'/> + +<p> +But he did not follow him blindly. The speculations +of the Gnostic kindled a train of ideas which were peculiarly +Valentine's own. +</p> + +<p> +The age was not one to listen patiently to his theorizing. +Men were called on to bear testimony by their +lives to facts. They could endure the rack, the scourge, +the thumbscrew, the iron rake, for facts, not for ideas. +That Jesus had lived and died and mounted to heaven, +was enough for their simple minds. They cared nothing, +they made no effort to understand, what were the causes +of evil, what its relation to matter. +</p> + +<p> +Consequently Valentine met with cold indifference, +then with hot abhorrence. He was excommunicated. +Separation embittered him. His respect for orthodoxy +was gone; its hold upon him was lost; and he allowed +himself to drift in the wide sea of theosophic speculation +wherever his ideas carried him. +</p> + +<p> +Valentine taught that in the Godhead, exerting creative +power were manifest two motions—a positive, the evolving, +creative, life-giving element; and the negative, +which determined, shaped and localized the creative +force. From the positive force came life, from the +negative the direction life takes in its manifestation. +</p> + +<p> +The world is the revelation of the divine ideas, gradually +unfolding themselves, and Christ and redemption +are the perfection and end of creation. Through creation +the idea goes forth from God; through Christ the +idea perfected returns to the bosom of God. Redemption +is the recoil wave of creation, the echo of the fiat +returning to the Creator's ear. +</p> + +<p> +The manifestation of the ideas of God is in unity; but +in opposition to unity exists anarchy; in antagonism +with creation emerges the principle of destruction. The +representative of destruction, disunion, chaos, is Satan. +The work of creation is infinite differentiation in perfect +<pb n='280'/><anchor id='Pg280'/> +harmony. But in the midst of this emerges discord, an +element of opposition which seeks to ruin the concord +in the manifestation of the divine ideas. Therefore +redemption is necessary, and Christ is the medium of +redemption, which consists in the restoration to harmony +and unity of that which by the fraud of Satan is thrown +into disorder and antagonism. +</p> + +<p> +But how comes it that in creation there should be a +disturbing element? That element must issue in some +manner from the Creator; it must arise from some +defect in Him. Therefore, Valentinian concluded, the +God who created the world and gave source to the being +of Satan cannot have been the supreme, all-good, perfect +God. +</p> + +<p> +But if redemption be the perfecting of man, it must +be the work of the only perfect God, who thereby +counteracts the evil that has sprung up through the imperfection +of the Demiurge. +</p> + +<p> +Therefore Jesus Christ is an emanation from the +Supreme God, destroying the ill effects produced in the +world by the faulty nature of the Creator, undoing the +discord and restoring all to harmony. +</p> + +<p> +Jesus was formed by the Demiurge of a wondrously +constituted ethereal body, visible to the outward sense. +This Jesus entered the world through man, as a sunbeam +enters a chamber through the window. The +Demiurge created Jesus to redeem the people from the +disorganizing, destructive effects of Satan, to be their +Messiah. +</p> + +<p> +But the Supreme God had alone power perfectly to +accomplish this work; therefore at the baptism of Christ, +the Saviour (Soter) descended on him, consecrating him +to be the perfect Redeemer of mankind, conveying to +him a mission and power which the Demiurge could not +have given. +</p> + +<pb n='281'/><anchor id='Pg281'/> + +<p> +In all this we see the influence of Marcion's ideas. +</p> + +<p> +We need not follow out this fundamental principle +of his theosophy into all its fantastic formularies. If +Valentine was the precursor of Hegel in the enunciation +of the universal antinomy, he was like Hegel also in +involving his system in a cloud of incomprehensible +terminology, in producing bewilderment where he sought +simplicity. +</p> + +<p> +Valentine accepted the Old Testament, but only in +the same light as he regarded the great works of the +heathen writers to be deserving of regard.<note place='foot'>Clem. Alex. Strom. vi.</note> Both contained +good, noble examples, pure teaching; but in both +also was the element of discord, contradictory teaching, +and bad example. Ptolemy, the Valentinian who least +sacrificed the moral to the theosophic element, scarcely +dealt with the Old Testament differently from St. Paul. +He did not indeed regard the Old Testament as the +work of the Supreme God; the Mosaic legislation +seemed to him to be the work of an inferior being, because, +as he said, it contained too many imperfections +to be the revelation of the Highest God, and too many +excellences to be attributed to an evil spirit. But, like +the Apostle of the Gentiles, he saw in the Mosaic ceremonies +only symbols of spiritual truth, and, like him, he +thought that the symbol was no longer necessary when +the idea it revealed was manifested in all its clearness. +Therefore, when the ideas these symbols veiled had +reached and illumined men's minds, the necessity for +them—husks to the idea, letters giving meaning to the +thought—was at an end. +</p> + +<p> +Like St. Paul, therefore, he treated the Old Testament +as a preparation for the New one, but as nothing more. +We ascertain Ptolemy's views from a letter of his to +<pb n='282'/><anchor id='Pg282'/> +Flora, a Catholic lady whom he desired to convert to +Valentinianism.<note place='foot'>Epiphan. Haeres. xxx. 3-7.</note> +</p> + +<p> +In this letter he laboured to show that the God of +this world (the Demiurge) was not the Supreme God, +and that the Old Testament Scriptures were the revelation +of the Demiurge, and not of the highest God. To +prove the first point, Ptolemy appealed to apostolic tradition—no +doubt to Pauline teaching—which had come +down to him, and to the words of the Saviour, by which, +he admits, all doctrine must be settled. In this letter +he quotes largely from St. Paul's Epistles, and from the +Gospels of St. Matthew and St. John. +</p> + +<p> +Like Marcion, Ptolemy insisted that the Demiurge, +the God of this world, was also the God who revealed +himself in the Old Testament, and that to this God belonged +justice, wrath and punishment; whereas to the +Supreme Deity was attributed free forgiveness, absolute +goodness. The Saviour abolished the Law, therefore he +abolished all the system of punishment for sin, that the +reign of free grace might prevail. +</p> + +<p> +According to Ptolemy, therefore, retributive justice +exercised by the State was irreconcilable with the nature +of the Supreme God, and the State, accordingly, was +under the dominion of the Demiurge. +</p> + +<p> +To the revelation of the old Law belonged ordinances +of ceremonial and of seasons. These also are done away +by Christ, who leads from the bondage of ceremonial to +spiritual religion. +</p> + +<p> +Another Valentinian of note was Heracleon, who +wrote a Commentary on the Gospel of St. John, of which +considerable fragments have been preserved by Origen; +and perhaps, also, a Commentary on the Gospel of St. +Luke. Of the latter, only a single fragment, the exposition +<pb n='283'/><anchor id='Pg283'/> +of Luke xii. 8, has been preserved by Clement of +Alexandria.<note place='foot'>Strom. iv.</note> +</p> + +<p> +Heracleon was a man of deep spiritual piety, and +with a clear understanding. He held Scripture in profound +reverence, and derived his Valentinian doctrines +from it. So true is the saying: +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Hic liber est in quo quærit sua dogmata quisque,</q></l> +<l><q rend='post'>Invenit pariter dogmata quisque sua.</q></l> +</lg> +</quote> + +<p> +His interpretation of the narrative of the interview of +the Saviour with the woman of Samaria will illustrate +his method of dealing with the sacred text. +</p> + +<p> +Heracleon saw in the woman of Samaria a type of all +spiritual natures attracted by that which is heavenly, +godlike; and the history represents the dealings of the +Supreme God through Christ with these spiritual natures +(πνευματικοί). +</p> + +<p> +For him, therefore, the words of the woman have a +double meaning: that which lies on the surface of the +sacred record, with the intent and purpose which the +woman herself gave to them; and that which lay beneath +the letter, and which was mystically signified. +<q>The water which our Saviour gives,</q> says he, <q>is his +spirit and power. His gifts and grace are what can +never be taken away, never exhausted, can never fail +to those who have received them. They who have received +what has been richly bestowed on them from +above, communicate again of the overflowing fulness +which they enjoy to the life of others.</q> +</p> + +<p> +But the woman asks, <q>Give me this water, that I +thirst not, neither come hither to draw</q>—hither—that +is, to Jacob's well, the Mosaic Law from which hitherto +she had drunk, and which could not quench her thirst, +satisfy her aspirations. <q>She left her water-pot behind +<pb n='284'/><anchor id='Pg284'/> +her</q> when she went to announce to others that she had +found the well of eternal life. That is, she left the +vessel, the capacity for receiving the Law, for she had +now a spiritual vessel which could hold the spiritual +water the Saviour gave. +</p> + +<p> +It will be seen that Valentinianism, like Marcionism, +was an exaggerated Paulinism, infected with Gnosticism, +clearly antinomian. Though the Valentinians are not +accused of licentiousness, their ethical system was plainly +immoral, for it completely emancipated the Christian +from every restraint, and the true Christian was he who +lived by faith only. He had passed by union with +Christ from the dominion of the God of this World, a +dominion in which were punishments for wrong-doing, +into the realm of Grace, of sublime indifference to right +and wrong, to a region in which no acts were sinful, no +punishments were dealt out. +</p> + +<p> +If Valentinianism did not degenerate into the frantic +licentiousness of the earlier Pauline heretics, it was +because the doctrine of Valentine was an intellectual, +theosophical system, quite above the comprehension of +vulgar minds, and therefore only embraced by exalted +mystics and cold philosophers. +</p> + +<p> +The Valentinians were not accused of mutilating the +Scriptures, but of evaporating their significance. <q>Marcion,</q> +says Tertullian, <q>knife in hand, has cut the Scriptures +to pieces, to give support to his system; Valentine +has the appearance of sparing them, and of trying rather +to accommodate his errors to them, than of accommodating +them to his errors. Nevertheless, he has curtailed, +interpolated more than did Marcion, by taking from the +words their force and natural value, to give them forced +significations.</q><note place='foot'>Tertul. De Præscrip. 49.</note> +</p> + +<p> +The Pauline filiation of the sect can hardly be mistaken. +<pb n='285'/><anchor id='Pg285'/> +The relation of Valentine's ideas to those of +Marcion, and those of Marcion to the doctrines of St. +Paul, are fundamental. But, moreover, they claimed a +filiation more obvious than that of ideas—they asserted +that they derived their doctrines from Theodas, disciple +of the Apostle of the Gentiles.<note place='foot'>Tertul. De Praescrip. 38.</note> The great importance +they attributed to the Epistles of St. Paul is another +evidence of their belonging to the anti-judaizing family +of heretics, if another proof be needed. +</p> + +<p> +The Valentinians possessed a number of apocryphal +works. <q>Their number is infinite,</q> says Irenaeus.<note place='foot'>Iren. Adv. Haeres. i. 20.</note> +But this probably applies not to the first Valentinians, +but to the Valentinian sects, among whom apocryphal +works did abound. Certain it is, that in all the extracts +made from the writings of Valentine, Ptolemy and +Heracleon, by Origen, Epiphanius, Tertullian, &c., though +they abound in quotations from St. Paul's Epistles and +from the Canonical Gospels, there are none from any +other source. +</p> + +<p> +Nevertheless, Irenaeus attributes to them possession +of a <q>Gospel of Truth</q> (Evangelium Veritatis). <q>This +Scripture,</q> says he, <q>does not in any point agree with +our four Canonical Gospels.</q><note place='foot'><hi rend='italic'>Ibid.</hi> iii. 11.</note> To this also, perhaps, +Tertullian refers, when he says that the Valentinians +possessed <q>their own Gospel in addition to ours.</q><note place='foot'><q>Suum praeter haec nostra.</q>—Tertull. de Praescrip. 49.</note> +</p> + +<p> +Epiphanius, however, makes no mention of this Gospel; +he knew the writings of the Valentinians well, and +has inserted extracts in his work on heresies. +</p> + +</div> + +<pb n='286'/><anchor id='Pg286'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>III. The Gospel Of Eve.</head> + +<p> +The immoral tendency of Valentinianism broke out +in coarse, flagrant licentiousness as soon as the doctrines +of the sect had soaked down out of the stratum +of educated men to the ranks of the undisciplined and +vulgar. +</p> + +<p> +Valentinianism assumed two forms, broke into two +sects,—the Marcosians and the Ophites. +</p> + +<p> +Mark, who lived in the latter half of the second +century, came probably from Palestine, as we may +gather from his frequent use of forms from the Aramaean +liturgy. But he did not bring with him any of the +Judaizing spirit, none of the grave reverence for the +moral law, and decency of the Nazarene, Ebionite and +kindred sects sprung from the ruined Church of the +Hebrews. +</p> + +<p> +He was followed by trains of women whom he corrupted, +and converted into prophetesses. His custom +was, in an assembly to extend a chalice to a woman +saying to her, <q>The grace of God, which excels all, and +which the mind cannot conceive or explain, fill all your +inner man, and increase his knowledge in you, dropping +the grain of mustard-seed into good ground.</q><note place='foot'>Epiphan. Haeres. xxxiv. 1; Iren. Haer. i. 9.</note> A scene +like a Methodist revival followed. The woman was +urged to speak in prophecy; she hesitated, declared her +inability; warm, passionate appeals followed closely one +on another, couched in equivocal language, exciting the +<pb n='287'/><anchor id='Pg287'/> +religious and natural passions simultaneously. The end +was a convulsive fit of incoherent utterings, and the +curtain fell on the rapturous embraces of the prophet +and his spiritual bride. +</p> + +<p> +Mark possessed a Gospel, and <q>an infinite number of +apocryphal Scriptures,</q> says Irenaeus. The Gospel contained +a falsified life of Christ. One of the stories from +it he quotes. When Jesus was a boy, he was learning +letters. The master said, <q>Say Alpha.</q> Jesus repeated +after him, <q>Alpha.</q> Then the master said, <q>Say Beta.</q> +But Jesus answered, <q>Nay, I will not say Beta till you +have explained to me the meaning of Alpha.</q><note place='foot'>Iren. i. 26.</note> The +Marcosians made much of the hidden mysteries of the +letters of the alphabet, showing that Mark had brought +with him from Palestine something akin to the Cabbalism +of the Jewish rabbis. +</p> + +<p> +This story is found in the apocryphal Gospel of St. +Thomas. It runs somewhat differently in the different +versions of that Gospel, and is repeated twice in each +with slight variations. +</p> + +<p> +In the Syriac: +</p> + +<quote rend='display'> + +<p> +<q>Zacchaeus the teacher said to Joseph, I will teach the boy +Jesus whatever is proper for him to learn. And he made +him go to school. And he, going in, was silent. But Zacchaeus +the scribe began to tell him (the letters) from Alaph, +and was repeating to him many times the whole alphabet. +And he says to him that he should answer and say after him; +but he was silent. Then the scribe became angry, and struck +him with his hand upon his head. And Jesus said, A +smith's anvil, being beaten, can (not) learn, and it has no +feeling; but I am able to say those things, recited by you, +with knowledge and understanding (unbeaten).</q><note place='foot'>Wright: Syriac Apocrypha, Lond. 1865, pp. 8-10.</note> +</p> + +</quote> + +<pb n='288'/><anchor id='Pg288'/> + +<p> +In the Greek: +</p> + +<quote rend='display'> + +<p> +<q>Zacchaeus said to Joseph ... Give thy son to me, that +he may learn letters, and with his letters I will teach him +some knowledge, and chiefly this, to salute all the elders, and +to venerate them as grandfathers and fathers, and to love +those of his own age. And he told him all the letters from +Alpha to Omega. Then, looking at the teacher Zacchaeus, +he said to him, Thou that knowest not Alpha naturally, how +canst thou teach Beta to others? Thou hypocrite! if thou +knowest, teach Alpha first, and then we shall believe thee +concerning Beta.</q><note place='foot'>Tischendorf: Codex Apocr. N. T.; Evang. Thom. i. c. 6, 14.</note> +</p> + +</quote> + +<p> +Or, according to another Greek version, after Jesus +has been delivered over by Joseph to Zacchaeus, the +preceptor +</p> + +<quote rend='display'> + +<p> +<q>—wrote the alphabet in Hebrew, and said to him, Alpha. +And the child said, Alpha. And the teacher said again, +Alpha. And the child said the same. Then again a third +time the teacher said, Alpha. Then Jesus, looking at the +instructor, said, Thou knowest not Alpha; how wilt thou +teach another the letter Beta? And the child, beginning at +Alpha, said of himself the twenty-two letters. Then he said +again, Hearken, teacher, to the arrangement of the first letter, +and know how many accessories and lines it hath, and marks +which are common, transverse and connected. And when +Zacchaeus heard such accounts of one letter, he was amazed, +and could not answer him.</q><note place='foot'><hi rend='italic'>Ibid.</hi> ii. c. 7; Latin Evang. Thom. iii. c. 6, 12.</note> +</p> + +</quote> + +<p> +Another version of the same story is found in the +Gospel of the pseudo-Matthew: +</p> + +<quote rend='display'> + +<p> +<q>Joseph and Mary coaxing Jesus, led him to the school, +that he might be taught his letters by the old man, Levi. +When he entered he was silent; and the master, Levi, told +one letter to Jesus, and beginning at the first, Aleph, said to +<pb n='289'/><anchor id='Pg289'/> +him, Answer. But Jesus was silent, and answered nothing. +Wherefore, the preceptor Levi, being angry, took a rod of a +storax-tree, and smote him on the head. And Jesus said to +the teacher Levi, Why dost thou smite me? Know in truth +that he who is smitten teacheth him that smiteth, rather than +is taught by him.... And Jesus added, and said to Levi, +Every letter from Aleph to Tau is known by its order; +thou, therefore, say first what is Tau, and I will tell thee +what Aleph is. And he added, They who know not Aleph, +how can they say Tau, ye hypocrites? First say what Aleph +is, and I shall then believe you when you say Beth. And +Jesus began to ask the names of the separate letters, and said, +Let the teacher of the Law say what the first letter is, or +why it hath many triangles, scalene, acute-angled, equilinear, +curvi-linear,</q> &c.<note place='foot'>Pseud. Matt. c. 31.</note> +</p> + +</quote> + +<p> +At the root of Mark's teaching there seems to have +been a sort of Pantheism. He taught that all had +sprung from a great World-mother, partook of her soul +and nature; but over against this female principle stood +the Deity, the male element. +</p> + +<p> +Man represents the Deity, woman the world element; +and it is only through the union of the divine and the +material that the material can be quickened into spiritual +life. In accordance with this theory, they had a ceremonial +of what he called spiritual, but was eminently +carnal, marriage, which is best left undescribed. +</p> + +<p> +Not widely removed from the Marcosians was the +Valentinian sect of the Ophites. Valentinianism mingled +with the floating superstition, the fragments of the wreck +of Sabianism, which was to be found among the lower +classes. +</p> + +<p> +The Ophites represented the Demiurge in the same +way as did the Valentinians. They called the God of +this world and of the Jews by the name of Jaldaboth. +<pb n='290'/><anchor id='Pg290'/> +He was a limited being, imposing restraint on all his +creatures; he exercised his power by imposing law. As +long as his creatures obeyed law, they were subject to +his dominion. But above Jaldaboth in the sublime +region without limit reigns the Supreme God. When +Adam broke the Law of the World-God, he emancipated +himself from his bondage, he passed out of his realm, he +placed himself in relation to the Supreme God. +</p> + +<p> +The world is made by Jaldaboth, but in the world is +infused a spark of soul, emanated from the highest God. +This divine soul strives after emancipation from the +bonds imposed by connection with matter, created by +the God of this world. This world-soul under the form +of a serpent urged Eve to emancipate herself from +thraldom, and pass with Adam, by an act of transgression, +into the glorious liberty of the sons of the +Supreme God. +</p> + +<p> +The doctrine of the Ophites with respect to Christ +was that of Valentine. Christ came to break the last +chains of Law by which man was bound, and to translate +him into the realm of grace where sin does not +exist. +</p> + +<p> +The Ophites possessed a Gospel, called the <q>Gospel +of Eve.</q> It contained, no doubt, an account of the Fall +from their peculiar point of view. St. Epiphanius has +preserved two passages from it. They are so extraordinary, +and throw such a light on the doctrines of this +Gospel, that I quote them. The first is: +</p> + +<quote rend='display'> + +<p> +<q>I was planted on a lofty mountain, and lo! I beheld a +man of great stature, and another who was mutilated. And +then I heard a voice like unto thunder. And when I drew +near, he spake with me after this wise: I am thou, and thou +art I. And wheresoever thou art, there am I, and I am dispersed +through all. And wheresoever thou willest, there +<pb n='291'/><anchor id='Pg291'/> +canst thou gather me; but in gathering me, thou gatherest +thyself.</q><note place='foot'>Epiph. Hæres. xxvi. 3.</note> +</p> + +</quote> + +<p> +The meaning of this passage is not doubtful. It expresses +the doctrine of absolute identity between Christ +and the believer, the radiation of divine virtue through +all souls, destroying their individuality, that all may be +absorbed into Christ. Individualities emerge out of God, +and through Christ are drawn back into God. +</p> + +<p> +The influence of St. Paul's ideas is again noticeable. +We are not told that the perfect man who speaks with +a voice of thunder, and who is placed in contrast with +the mutilated man, is Christ, and that the latter is the +Demiurge, but we can scarcely doubt it. It is greatly +to be regretted that we have so little of this curious +book preserved.<note place='foot'>The second passage and its meaning are: Εἶδον δένδρον φέρον δώδεκα +καρποὺς τοῦ ἐνιαυτοῦ, καὶ εἶπέ μοι; τοῦτό ἐστι τὸ ξύλον τῆς ζωῆς, ὃ αὐτοῖ +ἀλληγορούσιν εἰς τὴν κατὰ μῆνα γινομένην γυναικείαν ῥύσιν. Μισγόμενοι +δὲ μετ᾽ ἀλλήλων τεκνοποιΐαν ἀπαγορεύουσιν. οὐ γὰρ εἰς τὸ τεκνοποιῆσαι +παρ᾽ αὐτοῖς ἡ φθορὰ ἐσπούδασται, ἀλλ᾽ ἡδονῆς χάριν.—Epiph. Haeres. +xxvi. 5.</note> The second passage, with its signification, +had better repose in a foot-note, and in Greek. +It allows us to understand the expression of St. Ephraem, +<q>They shamelessly boast of their Gospel of Eve.</q><note place='foot'>Epiphan. Haeres. xxvi. 2. He says, moreover: οὐκ αἰσχυνόμενοι +αὐτοῖς τοῖς ῥήμασι τὰ τῆς πορνείας διηγεῖσθαι πάλιν ἐρωτικὰ τῆς κύπριδος +ποιητούματα.</note> +</p> + +</div> + +<pb n='292'/><anchor id='Pg292'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>IV. The Gospel Of Perfection.</head> + +<p> +The Gospel of Perfection was another work regarded +as sacred by the Ophites. St. Epiphanius says: <q>Some +of them (<hi rend='italic'>i.e.</hi> of the Gnostics) there are who vaunt the +possession of a certain fictitious, far-fetched poem which +they call the Gospel of Perfection, whereas it is not a +Gospel, but the perfection of misery. For the bitterness +of death is consummated in that production of the devil. +Others without shame boast their Gospel of Eve.</q> +</p> + +<p> +St. Epiphanius calls this Gospel of Perfection a poem, +ποιήμα. But M. Nicolas justly observes that the word +ποιήμα is used here, not to describe the work as a poetical +composition, but as a fiction. In a passage of Irenaeus,<note place='foot'>Iren. Haeres. i. 35.</note> +of which only the Latin has been preserved, the Gospel +of Judas is called <q>confictio,</q> and it is probable that the +Greek word rendered by <q>confictio</q> was ποιήμα.<note place='foot'>Nicolas: Etudes sur les Evangiles Apocryphes, p. 168.</note> +</p> + +<p> +Baur thinks that the Gospel of Perfection was the +same as the Gospel of Eve.<note place='foot'>Baur: Die Christliche Gnosis, p. 193.</note> But this can hardly be. +The words of St. Epiphanius plainly distinguish them: +<q>Some vaunt the Gospel of Perfection ... others +boast ... the Gospel of Eve;</q> and elsewhere he +speaks of their books in the plural.<note place='foot'>ἐν ἀποκρύφοις ἀναγινώσκοντες.—Haeres. xxvi. 5.</note> +</p> + +</div> + +<pb n='293'/><anchor id='Pg293'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>V. The Gospel Of St. Philip.</head> + +<p> +This Gospel belonged to the same category as those +of Perfection and of Eve, and belonged, if not to the +Ophites, to an analogous sect, perhaps that of the Prodicians. +St. Philip passed, in the early ages of Christianity, +as having been, like St. Paul, an apostle of +the Gentiles,<note place='foot'>Euseb. Hist. Eccl. ii. 1.</note> and perhaps as having agreed with his +views on the Law and evangelical liberty. But tradition +had confounded together Philip the apostle and Philip +the deacon of Caesarea, who, after having been a member +of the Hellenist Church at Jerusalem, and having been +driven thence after the martyrdom of Stephen, was the +first to carry the Gospel beyond the family of Israel, +and to convert the heathen to Christ.<note place='foot'>Acts viii. 5, 13, 27-39, xxi. 8.</note> His zeal and +success caused him to be called an Evangelist.<note place='foot'>Acts xxi. 8.</note> In the +second century it was supposed that an Evangelist +meant one who had written a Gospel. And as no +Gospel bearing his name existed, one was composed for +him and attributed to him or to the apostle—they were +not distinguished. +</p> + +<p> +St. Epiphanius has preserved one passage from it: +</p> + +<quote rend='display'> + +<p> +<q>The Lord has revealed to me the words to be spoken by +the soul when it ascends into heaven, and how it has to +answer each of the celestial powers. The soul must say, I +have known myself, and I have gathered myself from all +parts. I have not borne children to Archon (the prince of +<pb n='294'/><anchor id='Pg294'/> +this world); but I have plucked up his roots, and I have +gathered his dispersed members. I have learned who thou +art; for I am, saith the soul, of the number of the celestial +ones. But if it is proved that the soul has borne a son, she +must return downwards, till she has recovered her children, +and has absorbed them into herself.</q><note place='foot'>Epiphan. Haeres. xxvi. 13.</note> +</p> + +</quote> + +<p> +It is not altogether easy to catch the meaning of this +singular passage, but it apparently has this signification. +The soul trammelled with the chains of matter, created +by the Archon, the Creator of the world, has to emancipate +itself from all material concerns. Each thought, +interest, passion, excited by anything in the world, is a +child borne by the soul to Archon, to which the soul +has contributed animation, the world, form. The great +work of life is the disengagement of the soul from all +concern in the affairs of the world, in the requirements +of the body. When the soul has reached the most +exalted perfection, it is cold, passionless, indifferent; +then it comes before the Supreme God, passing through +the spheres guarded by attendant aeons or angels, and +to each it protests its disengagement. But should any +thought or care for mundane matters be found lurking +in the recesses of the soul, it has to descend again, and +remain in exile till it has re-absorbed all the life it gave, +the interest it felt, in such concerns, and then again +make its essay to reach God. +</p> + +<p> +The conception of Virtues guarding the concentric +spheres surrounding the Most High is found among the +Jews. When Moses went into the presence of God +to receive the tables of stone, he met first the angel +Kemuel, chief of the angels of destruction, who would +have slain him, but Moses pronounced the incommunicable +Name, and passed through. Then he came to the +sphere governed by the angel Hadarniel, and by virtue +<pb n='295'/><anchor id='Pg295'/> +of the Name passed through. Next he came to the +sphere over which presided the angel Sandalfon, and +penetrated by means of the same Name. Next he +traversed the river of flame, called Riggon, and stood +before the throne.<note place='foot'>Jalkut Rubeni, fol. 107. See my <q>Legends of Old Testament +Characters,</q> II. pp. 108, 109.</note> +</p> + +<p> +St. Paul held the popular Rabbinic notion of the +spheres surrounding the throne of God, for he speaks of +having been caught up into the third heaven.<note place='foot'>2 Cor. xii. 2.</note> In the +apocryphal Ascension of Isaiah there are seven heavens +that the prophet traverses. +</p> + +<p> +The Rabbinic ideas on the spheres were taken probably +from the Chaldees, and from the same source, perhaps, +sprang the conception of the soul making her ascension +through the angel-guarded spheres, which we find in the +fragment of the Gospel of St. Philip. +</p> + +<p> +Unfortunately, we have not sufficient of the early +literature of the Chaldees and Assyrians to be able to +say for certain that it was so. But a very curious +sacred poem has been preserved on the terra-cotta +tablets of the library of Assurbani-Pal, which exhibits a +similar belief as prevalent anciently in Assyria. +</p> + +<p> +This poem represents the descent of Istar into the +Immutable Land, the nether world, divided into seven +circles. The heavenly world of the Chaldees was also +divided into seven circles, each ruled by a planet. The +poem therefore exhibits a descent instead of an ascent. +But there is little reason to doubt that the passage in +each case would have been analogous. We have no +ancient Assyrian account of an ascent; we must therefore +content ourselves with what we have. +</p> + +<p> +Istar descends into the lower region, and as she +traverses each circle is despoiled of one of her coverings +<pb n='296'/><anchor id='Pg296'/> +worn in the region above, till she stands naked before +Belith, the Queen of the Land of Death. +</p> + +<p> +i. <q rend='pre'>At the first gate, as I made her enter, I despoiled her; +I took the crown from off her head.</q> +</p> + +<p> +<q rend='pre'><q>Hold, gatekeeper! Thou hast taken the crown from off +my head.</q></q> +</p> + +<p> +<q rend='pre'><q>Enter into the empire of the Lady of the Earth, to this +stage of the circles.</q></q> +</p> + +<p> +ii. <q rend='pre'>At the second gate I made her enter; I despoiled her, +and took from off her the earrings from her ears.</q> +</p> + +<p> +<q rend='pre'><q>Hold, keeper of the gate! Thou hast despoiled me of +the earrings from my ears.</q></q> +</p> + +<p> +<q rend='pre'><q>Enter into the empire of the Lady of the Earth, to this +stage of the circles.</q></q> +</p> + +<p> +iii. <q rend='pre'>At the third gate I made her enter; I despoiled her +of the precious jewels on her neck.</q> +</p> + +<p> +<q rend='pre'><q>Hold, keeper of the gate! Thou hast despoiled me of +the jewels of my neck.</q></q> +</p> + +<p> +<q rend='pre'><q>Enter into the empire of the Lady of the Earth, to this +stage of the circles.</q></q> +</p> + +<p> +iv. <q rend='pre'>At the fourth gate I made her enter; I despoiled her +of the brooch of jewels upon her breast.</q> +</p> + +<p> +<q rend='pre'><q>Hold, keeper of the gate! Thou hast despoiled me of +the brooch of jewels upon my breast.</q></q> +</p> + +<p> +<q rend='pre'><q>Enter into the empire of the Lady of the Earth, to this +stage of the circles.</q></q> +</p> + +<p> +V. <q rend='pre'>At the fifth gate I made her enter; I despoiled her of +the belt of jewels about her waist.</q> +</p> + +<p> +<q rend='pre'><q>Hold, keeper of the gate! Thou hast despoiled me of +the belt of jewels about my waist.</q></q> +</p> + +<p> +<q rend='pre'><q>Enter into the empire of the Lady of the Earth, to this +stage of the circles.</q></q> +</p> + +<p> +vi. <q rend='pre'>At the sixth gate I made her enter; I despoiled her +of her armlets and bracelets.</q> +</p> + +<p> +<q rend='pre'><q>Hold, keeper of the gate! Thou hast despoiled me of +my armlets and bracelets.</q></q> +</p> + +<pb n='297'/><anchor id='Pg297'/> + +<p> +<q rend='pre'><q>Enter into the empire of the Lady of the Earth, to this +stage of the circles.</q></q> +</p> + +<p> +vii. <q rend='pre'>At the seventh gate I made her enter; I despoiled +her of her skirt.</q> +</p> + +<p> +<q rend='pre'><q>Hold, keeper of the gate! Thou hast despoiled me of +my skirt.</q></q> +</p> + +<p> +<q><q>Enter into the empire of the Lady of the Earth, to this +degree of circles.</q></q><note place='foot'>The cuneiform text in Lenormant, Textes cuneiformes inédits, No. 30. +The translation in Lenormant: Les premières civilizations, 1. pp. 87-89.</note> +</p> + +<p> +We have something very similar in the judgment +of souls in the Egyptian Ritual of the Dead. From +Chaldaea or from Egypt the Gnostics who used the +Gospel of St. Philip drew their doctrine of the soul +traversing several circles, and arrested by an angel at +the gate of each. +</p> + +<p> +The soul, a divine element, is in the earth combined +with the body, a work of the Archon. But her aspirations +are for that which is above; she strives to <q>extirpate +his roots.</q> All her <q>scattered members,</q> her +thoughts, wishes, impulses, are gathered into one up-tapering +flame. Then only does she <q>know (God) for +what He is,</q> for she has learned the nature of God by +introspection. +</p> + +<p> +Such, if I mistake not, is the meaning of the passage +quoted by St. Epiphanius. The sect which used such +a Gospel must have been mystical and ascetic, given +to contemplation, and avoiding the indulgence of their +animal appetites. It was that, probably, of Prodicus, +strung on the same Pauline thread as the heresies of +Marcion, Nicolas, Valentine, Marcus, the Ophites, Carpocratians +and Cainites. +</p> + +<p> +Prodicus, on the strength of St. Paul's saying that all +Christians are a chosen generation, a royal priesthood, +maintained the sovereignty of every man placed under +<pb n='298'/><anchor id='Pg298'/> +the Gospel. But a king is above law, is not bound by +law. Therefore the Christian is under no bondage of +Law, moral or ceremonial. He is lord of the Sabbath, +above all ordinances. Prodicus made the whole worship +of God to consist in the inner contemplation of the +essence of God. +</p> + +<p> +External worship was not required of the Christian; +that had been imposed by the Demiurge on the Jews +and all under his bondage, till the time of the fulness of +the Gospel had come.<note place='foot'>Clem. Alex. Stromata, i. f. 304; iii. f. 438; vii. f. 722.</note> The Prodicians did not constitute +an important, widely-extended sect, and were +confounded by many of the early Fathers with other +Pauline-Gnostic sects. +</p> + +</div> + +<pb n='299'/><anchor id='Pg299'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>VI. The Gospel Of Judas.</head> + +<p> +The Pauline Protestantism of the first two centuries +of the Church had not exhausted itself in Valentinianism. +The fanatics who held free justification and +emancipation from the Law were ready to run to greater +lengths than Marcion, Valentine, or even Marcus, was +prepared to go. +</p> + +<p> +Men of ability and enthusiasm rose and preached, and +galvanized the latent Paulinian Gnosticism into temporary +life and popularity, and then disappeared; the +great wave of natural common-sense against which they +battled returned and overwhelmed their disciples, till +another heresiarch arose, made another effort to establish +permanently a religion without morality, again to +fail before the loudly-expressed disgust of mankind, and +the stolid conviction inherent in human nature that +pure morals and pure religion are and must be indissolubly +united. +</p> + +<p> +Carpocrates was one of these revivalists. Everything +except faith, all good works, all exterior observances, all +respect for human laws, were indifferent, worse than +indifferent, to the Christian: these exhibited, where +found, an entanglement of the soul in the web woven +for it by the God of this world, of the Jews, of the +Law. The body was of the earth, the soul of heaven. +Here, again, Carpocrates followed and distorted the +teaching of St. Paul; the body was under the Law, the +soul was free. Whatsoever was done in the body did +<pb n='300'/><anchor id='Pg300'/> +not affect the soul. <q>It is no more I that do it, but sin +that dwelleth in me.</q><note place='foot'>Rom. vii. 17.</note> +</p> + +<quote rend='display'> + +<p> +<q>All depends upon faith and love,</q> said Carpocrates; <q>externals +are altogether matters of indifference. He who ascribes +moral worth to these makes himself their slave, subjects himself +to those spirits of the world from whom all religious and +political ordinances have proceeded; he cannot, after death, +pass out of the sphere of the metempsychosis. But he who +can abandon himself to every lust without being affected by +any, who can thus bid defiance to the laws of those earthly +spirits, will after death rise to the unity of that Original One, +with whom he has, by uniting himself, freed himself, even in +this present life, from all fetters.</q><note place='foot'>Iren. Haeres. i. 25.</note> +</p> + +</quote> + +<p> +Epiphanes, the son of Carpocrates, a youth of remarkable +ability, who died young, exhausted by the excesses +to which his solifidianism exposed him, wrote a work +on Justification by Faith, in which he said: +</p> + +<quote rend='display'> + +<p> +<q>All nature manifests a striving after unity and fellowship; +the laws of man contradicting these laws of nature, +and yet unable to subdue the appetites implanted in human +nature by the Creator himself—these first introduced sin.</q><note place='foot'>Compare Rom. iii. 20. Epiphanes died at the age of seventeen. +Epiphan. Haeres. xxxii. 3.</note> +</p> + +</quote> + +<p> +With Epiphanes, St. Epiphanius couples Isidore, and +quotes from his writings directions how the Faithful +are to obtain disengagement from passion, so as to attain +union with God. Dean Milman, in his <q>History of +Christianity,</q> charitably hopes that the licentiousness +attributed to these sects was deduced by the Fathers +from their writings, and was not actually practised by +them. But the extracts from the books of Isidore, +Epiphanes and Carpocrates, are sufficient to show that +<pb n='301'/><anchor id='Pg301'/> +their doctrines were subversive of morality, and that, +when taught as religious truths to men with human +passions, they could not fail to produce immoral results. +An extract from Isidore, preserved by Epiphanius, giving +instructions to his followers how to conduct themselves, +was designed to be put in practice. It is impossible +even to quote it, so revolting is its indecency. In substance +it is this: No man can approach the Supreme +God except when perfectly disengaged from earthly +passion. This disengagement cannot be attained without +first satisfying passion; therefore the exhaustion of +desire consequent on the gratification of passion is the +proper preparation for prayer.<note place='foot'>Epiphan. xxxii. 4.</note> +</p> + +<p> +To the same licentious class of Antinomians belonged +the sect of the Antitactes. They also held the distinction +between the Supreme God and the Demiurge, the God +of the Jews,<note place='foot'>Clem. Strom. iii. fol. 526.</note> of the Law, of the World. The body, the +work of the God of creation, is evil; it <q>serves the law +of sin;</q> nay, it is the very source of sin, and imprisons, +degrades, the soul entangled in it. Thus the soul serves +the law of God, the body the law of sin, <hi rend='italic'>i.e.</hi> of the Demiurge. +But the Demiurge has imposed on men his law, +the Ten Commandments. If the soul consents to that +law, submits to be in bondage under it, the soul passes +from the liberty of its ethereal sonship, under the +dominion of a God at enmity with the Supreme Being. +Therefore the true Christian must show his adherence +to the Omnipotent by breaking the laws of the Decalogue,—the +more the better.<note place='foot'>It is instructive to mark how the enunciation of the same principles +led to the same results after the lapse of twelve centuries. The proclamation +of free grace, emancipation from the Law, justification by faith only, +in the sixteenth century quickened into being heresies which had lain dead +through long ages. Bishop Barlow, the Anglican Reformer, and one of the +compilers of our Prayer-book, thus describes the results of the enunciation +of these doctrines in Germany and Switzerland, results of which he was +an eye-witness: <q>There be some which hold opinion that all devils and +damned souls shall be saved at the day of doom. Some of them persuade +themselves that <hi rend='italic'>the serpent which deceived Eve was Christ</hi>. Some of them +grant to every man and woman two souls. Some affirm lechery to be no +sin, and that one may use another man's wife without offence. Some take +upon them to be soothsayers and prophets of wonderful things to come, and +have prophesied the day of judgment to be at hand, some within three +months, some within one month, some within six days. Some of them, +both men and women, at their congregations for a mystery show themselves +naked, affirming that they be in the state of innocence. Also, some hold +that no man ought to be punished or suffer execution for any crime or trespass, +be it ever so horrible</q> (A Dyalogue describing the orygynall ground +of these Lutheran faccyons, 1531). We are in presence once more of Marcosians, +Ophites, Carpocratians. Had these sects lingered on through twelve +centuries? Possibly only; but it is clear that the dissemination of the +same doctrines caused the production of these obscene sects by inevitable +logical necessity, whether an historical filiation be established or not.</note> +</p> + +<pb n='302'/><anchor id='Pg302'/> + +<p> +Was religious fanaticism capable of descending lower? +Apparently it was so. The Cainites exhibit Pauline antinomianism +in its last, most extravagant, most grotesque +expression. Their doctrine was the extreme development +of an idea in itself originally containing an element +of truth. +</p> + +<p> +Paul had proclaimed the emancipation of the Christian +from the Law. Perhaps he did not at first sufficiently +distinguish between the moral and the ceremonial +law; he did not, at all events, lay down a broad, +luminous principle, by which his disciples might distinguish +between moral obligation to the Decalogue and +bondage to the ceremonial Law. If both laws were +imposed by the same God, to upset one was to upset the +other. And Paul himself broke a hole in the dyke when +he opposed the observance of the Sabbath, and instituted +instead the Lord's-day. +</p> + +<p> +Through that gap rushed the waves, and swept the +whole Decalogue away. +</p> + +<pb n='303'/><anchor id='Pg303'/> + +<p> +Some, to rescue jeoparded morality, maintained that +the Law contained a mixture of things good and bad; +that the ceremonial law was bad, the moral law was +good. Some, more happily, asserted that the whole of +the Law was good, but that part of it was temporary, +provisional, intended only to be temporary and provisional, +a figure of that which was to be; and the rest of +the Law was permanent, of perpetual obligation. +</p> + +<p> +The ordinances of the Mosaic sanctuary were typical. +When the fulfilment of the types came, the shadows +were done away. This was the teaching of the author +of the Epistle to the Hebrews, called forth by the disorders +which had followed indiscriminating denunciation +of the Law by the Pauline party. +</p> + +<p> +But a large body of men could not, or would not, +admit this distinction. St. Paul had proclaimed the +emancipation of the Christian from the Law. They, +having been Gentiles, had never been under the ceremonial +Law of Moses. How then could they be set at +liberty from it? The only freedom they could understand +was freedom from the natural law written on the +fleshy tables of their hearts by the same finger that had +inscribed the Decalogue on the stones in Sinai. The +God of the Jews was, indeed, the God of the world. +The Old Testament was the revelation of his will. +Christ had emancipated man from the Law. The Law +was at enmity to Christ; therefore the Christian was at +enmity to the Law. The Law was the voice of the God +of the Jews; therefore the Christian was at enmity +to the God of the Jews. Jesus was the revelation of +the All-good God, the Old Testament the revelation of +the evil God. +</p> + +<p> +Looking at the Old Testament from this point of view, +the extreme wing of the Pauline host, the Cainites, +naturally came to regard the Patriarchs as being under +<pb n='304'/><anchor id='Pg304'/> +the protection, the Prophets as being under the inspiration, +of the God of the Jews, and therefore to +hold them in abhorrence, as enemies of Christ and the +Supreme Deity. Those, on the other hand, who were +spoken of in the Old Testament as resisting God, +punished by God, were true prophets, martyrs of the +Supreme Deity, forerunners of the Gospel. Cain became +the type of virtue; Abel, on the contrary, of error and +perversity. The inhabitants of Sodom and Gomorrah +were pioneers of Gospel freedom; Corah, Dathan and +Abiram, martyrs protesting against Mosaism. +</p> + +<p> +In this singular rehabilitation, Judas Iscariot was relieved +from the anathema weighing upon him. This +man, who had sold his Master, was no longer regarded +as a traitor, but as one who, inspired by the Spirit of +Wisdom, had been an instrument in the work of redemption. +The other apostles, narrowed by their prejudices, +had opposed the idea of the death of Christ, saying, <q>Be +it far from thee, Lord; this shall not be unto thee.</q><note place='foot'>Matt. xvi. 21, 22; Mark vii. 31.</note> +But Judas, having a clearer vision of the truth, and the +necessity for the redemption of the world by the death +of Christ, took the heroic resolution to make that precious +sacrifice inevitable. Rising above his duties as disciple, +in his devotion to the cause of humanity, he judged it +necessary to prevent the hesitations of Christ, who at +the last moment seemed to waver; to render inevitable +the prosecution of his great work. Judas therefore went +to the chiefs of the synagogue, and covenanted with +them to deliver up his Master to their will, knowing +that by his death the salvation of the world could alone +be accomplished.<note place='foot'>Ideas reproduce themselves singularly. There is an essay by De +Quincy advocating the same view of the character and purpose of Judas.</note> +</p> + +<p> +Judas therefore became the chief apostle to the Cainites. +<pb n='305'/><anchor id='Pg305'/> +They composed a Gospel under his name, τό +Εὐαγγέλιον τοῦ Ἰουδα.<note place='foot'>Epiphan. Haeres. xxxviii. 1.</note> Irenæus also mentions it;<note place='foot'>Iren. Adv. Haeres. i. 31.</note> it +must therefore date from the second century. Theodoret +mentions it likewise. But none of the ancient Fathers +quote it. Not a single fragment of this curious work +has been preserved. +</p> + +<p> +<q>It is certainly to be regretted,</q> says M. Nicolas, +<q>that this monument of human folly has completely +disappeared. It should have been carefully preserved +as a monument, full of instruction, of the errors into +which man is capable of falling, when he abandons himself +blindly to theological dogmatism.</q><note place='foot'>Etudes, p. 176.</note> +</p> + +<p> +In addition to the Gospel of Judas, the Cainites possessed +an apocryphal book relating to that apostle whom +they venerated scarcely second to Judas, viz. St. Paul. +It was entitled the <q>Ascension of Paul,</q> Ἀναβατικὸν +Παύλου,<note place='foot'>Epiphan. Haeres. xxxviii. 2.</note> and related to his translation into the third +heaven, and the revelation of unutterable things he there +received.<note place='foot'>2 Cor. xii. 4.</note> +</p> + +<p> +An <q>Apocalypse of Paul</q> has been preserved, but it +almost certainly is a different book from the Anabaticon. +It contains nothing favouring the heretical views of +the Cainites, and was read in some of the churches of +Palestine. This Apocalypse in Greek has been published +by Dr. Tischendorf in his Apocalypses Apocryphae +(Lips. 1866), and the translation of a later Syriac version +in the Journal of the American Oriental Society, Vol. +VIII. 1864.<note place='foot'>Reprinted in the Journal of Sacred Literature and Biblical Record, +p. 372.</note> +</p> + +</div> + +</div> + +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> diff --git a/45620-tei/images/cover.jpg b/45620-tei/images/cover.jpg Binary files differnew file mode 100644 index 0000000..df64a05 --- /dev/null +++ b/45620-tei/images/cover.jpg diff --git a/45620.txt b/45620.txt new file mode 100644 index 0000000..eb0ac15 --- /dev/null +++ b/45620.txt @@ -0,0 +1,11651 @@ +The Project Gutenberg EBook of Lost and Hostile Gospels by Sabine Baring- +Gould + + + +This ebook is for the use of anyone anywhere in the United States and most +other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +http://www.gutenberg.org/license. If you are not located in the United +States, you'll have to check the laws of the country where you are located +before using this ebook. + + + +Title: Lost and Hostile Gospels + +Author: Sabine Baring-Gould + +Release Date: May 8, 2014 [Ebook #45620] + +Language: English + +Character set encoding: US-ASCII + + +***START OF THE PROJECT GUTENBERG EBOOK LOST AND HOSTILE GOSPELS*** + + + + + + The Lost and Hostile Gospels + + An Essay + + On the Toledoth Jeschu, and the Petrine and Pauline Gospels of the First + Three Centuries of Which Fragments Remain. + + By + + Rev. S. Baring-Gould, M.A. + +Author of "The Origin and Development of Religious Belief," "Legendary +Lives of the Old Testament Characters." Etc. + + Williams and Norgate + + London, Edinburgh + + 1874 + + + + + +CONTENTS + + +Preface. +Part I. The Jewish Anti-Gospels. + I. The Silence Of Josephus. + II. The Cause Of The Silence Of Josephus. + III. The Jew Of Celsus. + IV. The Talmud. + V. The Counter-Gospels. + VI. The First Toledoth Jeschu. + VII. The Second Toledoth Jeschu. +Part II. The Lost Petrine Gospels. + I. The Gospel Of The Hebrews. + 1. The Fragments extant. + 2. Doubtful Fragments. + 3. The Origin of the Gospel of the Hebrews. + II. The Clementine Gospel. + III. The Gospel Of St. Peter. + IV. The Gospel Of The Egyptians. +Part III. The Lost Pauline Gospels. + I. The Gospel Of The Lord. + II. The Gospel Of Truth. + III. The Gospel Of Eve. + IV. The Gospel Of Perfection. + V. The Gospel Of St. Philip. + VI. The Gospel Of Judas. +Footnotes + + + + + + + [Cover Art] + +[Transcriber's Note: The above cover image was produced by the submitter +at Distributed Proofreaders, and is being placed into the public domain.] + + + + + +PREFACE. + + +It is advisable, if not necessary, for me, by way of preface, to explain +certain topics treated of in this book, which do not come under its title, +and which, at first thought, may be taken to have but a remote connection +with the ostensible subject of this treatise. These are: + +1. The outbreak of Antinomianism which disfigured and distressed primitive +Christianity. + +2. The opposition of the Nazarene Church to St. Paul. + +3. The structure and composition of the Synoptical Gospels. + +The consideration of these curious and important topics has forced its way +into these pages; for the first two throw great light on the history of +those Gospels which have disappeared, and which it is not possible to +reconstruct without a knowledge of the religious parties to which they +belonged. And these parties were determined by the fundamental question of +Law or No-law, as represented by the Petrine and ultra-Pauline Christians. +And the third of these topics necessarily bound up with the consideration +of the structure and origin of the Lost Gospels, as the reader will see if +he cares to follow me in the critical examination of their extant +fragments. + +Upon each of these points a few preliminary words will not, I hope, come +amiss, and may prevent misunderstanding. + +1. The history of the Church, as the history of nations, is not to be read +with prejudiced eyes, with penknife in hand to erase facts which fight +against foregone conclusions. + +English Churchmen have long gazed with love on the Primitive Church as the +ideal of Christian perfection, the Eden wherein the first fathers of their +faith walked blameless before God, and passionless towards each other. To +doubt, to dissipate in any way this pleasant dream, may shock and pain +certain gentle spirits. Alas! the fruit of the tree of {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}, if it opens +the eyes, saddens also and shames the heart. + +History, whether sacred or profane, hides her teaching from those who +study her through coloured glasses. She only reveals truth to those who +look through the cold clear medium of passionless inquiry, who seek the +Truth without determining first the masquerade in which alone they will +receive it. + +It exhibits a strange, a sad want of faith in Truth thus to constrain +history to turn out facts according to order, to squeeze it through the +sieve of prejudice. And what indeed is Truth in history but the voice of +God instructing the world through the vices, follies, errors of the past? + +A calm, patient spirit of inquiry is an attitude of the modern mind alone. +To this mind History has made strange disclosures which she kept locked up +through former ages. The world of Nature lay before the men of the past, +but they could not, would not read it, save from left to right, or right +to left, as their prejudices ran. The wise and learned had to cast aside +their formulae, and sit meekly at the feet of Nature, as little children, +before they learned her laws. Nor will History submit to hectoring. Only +now is she unfolding the hidden truth in her ancient scrolls. + +It is too late to go back to conclusions of an uncritical age, though it +was that of our fathers; the time for denying the facts revealed by +careful criticism is passed away as truly as is the time for explaining +the shadows in the moon by the story of the Sabbath-breaker and his faggot +of sticks. + +And criticism has put a lens to our eyes, and disclosed to us on the +shining, remote face of primitive Christianity rents and craters undreamt +of in our old simplicity. + +That there was, in the breast of the new-born Church, an element of +antinomianism, not latent, but in virulent activity, is a fact as capable +of demonstration as any conclusion in a science which is not exact. + +In the apostolic canonical writings we see the beginning of the trouble; +the texture of the Gospels is tinged by it; the Epistles of Paul on one +side, of Jude and Peter on the other, show it in energetic operation; +ecclesiastical history reveals it in full flagrance a century later. + +Whence came the spark? what material ignited? These are questions that +must be answered. We cannot point to the blaze in the sub-apostolic age, +and protest that it was an instantaneous combustion, with no smouldering +train leading up to it,--to the rank crop of weeds, and argue that they +sprang from no seed. We shall have to look up the stream to the fountains +whence the flood was poured. + +The existence of antinomianism in the Churches of Greece and Asia Minor, +synchronizing with their foundation, transpires from the Epistles of St. +Paul. It was an open sore in the life-time of the Twelve; it was a sorrow +weighing daily on the great soul of the Apostle of the Gentiles. It called +forth the indignant thunder of Jude and Peter, and the awful denunciations +in the charges to the Seven Churches. + +The apocryphal literature of the sub-apostolic period carries on the sad +story. Under St. John's presiding care, the gross scandals which defiled +Gentile Christianity were purged out, and antinomian Christianity deserted +Asia Minor for Alexandria. There it made head again, as revealed to us by +the controversialists of the third century. And there it disappeared for a +while. + +Yet the disease was never eradicated. Its poison still lurked in the veins +of the Church, and again and again throughout the Middle Ages heretics +emerged fitfully, true successors of Nicolas, Cerdo, Marcion and +Valentine, shaking off the trammels of the moral law, and seeking +justification through mystic exaltation or spiritual emotion. The Papacy +trod down these ugly heretics with ruthless heel. But at the Reformation, +when the restraint was removed, the disease broke forth in a multitude of +obscene sects spotting the fair face of Protestantism. + +Nor has the virus exhausted itself. Its baleful workings, if indistinct, +are still present and threatening. + +But how comes it that Christianity has thus its dark shadow constantly +haunting it? The cause is to be sought in the constitution of man. Man, +moving in his little orbit, has ever a face turned away from the earth and +all that is material, looking out into infinity,--a dark, unknown side, +about whose complexion we may speculate, but which we can never map. It is +a face which must ever remain mysterious, and ever radiate into mystery. +As the eye and ear are bundles of nerves through which the inner man goes +out into, and receives impressions from, the material world, so is the +soul a marvellous tissue of fibres through which man is placed _en +rapport_ with the spiritual world, God and infinity. It is the existence +of this face, these fibres--take which simile you like--which has +constituted mystics in every age all over the world: Schamans in frozen +Siberia, Fakirs in burning India, absorbed Buddhists, ecstatic Saints, +Essenes, Witches, Anchorites, Swedenborgians, modern Spiritualists. + +Man, double-faced by nature, is placed by Revelation under a sharp, +precise external rule, controlling his actions and his thoughts. + +To this rule spirit and body are summoned to do homage. But the spirit has +an inherent tendency towards the unlimited, by virtue of its nature, which +places it on the confines of the infinite. Consequently it is never easy +under a rule which is imposed on it conjointly with the body; it strains +after emancipation, strives to assert its independence of what is +external, and to establish its claim to obey only the movements in the +spiritual world. It throbs sympathetically with the auroral flashes in +that realm of mystery, like the flake of gold-leaf in the magnetometer. + +To be bound to the body, subjected to its laws, is degrading; to be +unbounded, unconditioned, is its aspiration and supreme felicity. + +Thus the incessant effort of the spirit is to establish its law in the +inner world of feeling, and remove it from the material world without. + +Moreover, inasmuch as the spirit melts into the infinite, cut off from it +by no sharply-defined line, it is disposed to regard itself as a part of +God, a creek of the great Ocean of Divinity, and to suppose that all its +emotions are the pulsations of the tide in the all-embracing Spirit. It +loses the consciousness of its individuality; it deifies itself. + +A Suffee fable representing God and the human soul illustrates this well. +"One knocked at the Beloved's door, and a voice from within cried, 'Who is +there?' Then the soul answered, 'It is I.' And the voice of God said, +'This house will not hold me and thee.' So the door remained shut. Then +the soul went away into a wilderness, and after long fasting and prayer it +returned, and knocked once again at the door. And again the voice demanded +'Who is there?' Then he said, 'It is THOU,' and at once the door opened to +him." + +Thus the mystic always regards his unregulated wishes as divine +revelations, his random impulses as heavenly inspirations. He has no law +but his own will; and therefore, in mysticism, there, is no curb against +the grossest licence. + +The existence of that evil which, knowing the constitution of man, we +should expect to find prevalent in mysticism, the experience of all ages +has shown following, dogging its steps inevitably. So slight is the film +that separates religious from sensual passion, that uncontrolled spiritual +fervour roars readily into a blaze of licentiousness. + +It is this which makes revivalism of every description so dangerous. It is +a two-edged weapon that cuts the hand which holds it. + +Yet the spiritual, religious element in man is that which is most +beautiful and pure, when passionless. It is like those placid tarns, +crystal clear and icy cold, in Auvergne and the Eifel, which lie in the +sleeping vents of old volcanoes. We love to linger by them, yet never with +security, for we know that a throb, a shock, may at any moment convert +them into boiling geysirs or raging craters. + +So well is this fact known in the Roman Church, that a mystic is +inexorably shut up in a convent, or cast out as a heretic. + +The more spiritual a religion is, the more apt it is to lurch and let in a +rush of immorality; for its tendency is to substitute an internal for the +external law, and the internal impulse is too often a hidden jog from the +carnal appetite. In a highly spiritual religion, a written revelation is +supplemented or superseded by one which is within. + +This was eminently the case with the Anabaptists of the sixteenth century. +When plied with texts by the Lutheran divines, they coldly answered that +they walked not after the letter, but after the spirit; that to those who +are in Christ Jesus, there is an inner illumination directing their +conduct, before which that which is without grew pale and waned. The +horrible licence into which this internal light plunged them is matter of +history. + +One lesson history enforces inexorably--that there lies a danger to morals +in placing reliance on the spirit as an independent guide. + +The spirit has its proper function and its true security; its function, +the perception of the infinite, the divine; its security, the observance +of the marriage-tie which binds it to the body. + +God has joined body and spirit in sacred wedlock, and subjected both to a +revealed external law; in the maintenance of this union, and submission to +this law, man's safety lies. The spirit supreme, the body a bond-maid, is +no marriage; it is a concubinage, bringing with it a train of attendant +evils. + +Man stands, so to speak, at the bisection of two circles, the material and +the spiritual, in each of which he has a part, and to the centres of each +of which he feels a gravitation. Absorption in either realm is fatal to +the well-being of the entire man. + +And this leads us to the consideration of the marvellous aptitude to human +nature of the Incarnation, welding together into indissoluble union spirit +and matter, the infinite and the finite. The religion which flows from +that source cannot dissociate soul from body. Its law is the marriage of +that which is spiritual to that which is material; the soul cannot shake +off the responsibilities of the body; everything spiritual is clothed, and +every material object is a sacrament conveying a ray of divinity. + +There can be no evasion, no abrasion and rupture of the tie by either +party, without lesion of the chain which binds to the Incarnation; and it +is a fact worthy of note, that mysticism has always a tendency to obscure +this fundamental dogma, and that the immoral sects of ancient times and of +the present day hang loosely by, or openly deny, this great verity. + +St. Paul had a natural bias towards mysticism. His trances and revelations +betoken a nature branching out into the spiritual realm; and throughout +his letters we see the inevitable consequence--a struggle to displace the +centre of obedience, to transfer it from without and enthrone it within, +to make the internal revelation the governing principle of action, in the +room of submission to an external law. + +But, like St. Theresa, who never relinquished her common sense whilst +yielding up her spirit to the most incoherent raptures; like Mohammad, +who, however he might soar in ecstasy above the moon, never lost sight of +the principles which would ensure a very material success; like Ignatius +Loyola, who, in the midst of fantastic visions, elaborated a system of +government full of the maturest judgment,--so St. Paul never surrendered +himself unconditionally to the promptings of his spirit. Like the angel of +the Apocalypse, if he stood with one foot in the vague sea, he kept the +other on the solid land. + +That thorn in the flesh, whose presence he deplored, kept him from +forgetting the body and its obligations; the moral disorders breaking out +wherever he preached his gospel, warned him in time not to relax too far +the restraint imposed by the law without. As the revolt of the Anabaptists +checked Luther, so did the excesses of the Gentile Christians arrest Paul. +Both saw and obeyed the warning finger of Providence signalling a retreat. + +Divinely inspired St. Paul was. But inspiration never obscures and +obliterates human characteristics. It directs and utilizes them for its +own purpose, leaving free margin beyond that purpose for the exercise of +individual proclivities uncontrolled. + +Paul's natural tendency is unmistakable; and we may see evidence of divine +guidance in the fact of his having refused to give the rein to his natural +propensities, and of being prepared to turn all his energies to the +repairing of those dykes against the ocean which in a moment of impatience +he had set his hand to tear down. + +As Socrates was by nature prone to become the most vicious of men, so was +Paul naturally disposed to become the most dangerous of heresiarchs. But +the moral sense of Socrates mastered his passions and converted him into a +philosopher; and the guiding spirit of God made of Paul the mystic an +apostle of righteousness. + +Christianity, as the religion of the Incarnation, has its external form +and its internal spirit, and it is impossible to dissociate one from the +other without peril. Mere formalism and naked spirituality are alike and +equally pernicious. Formalism, the resolution of religion into ceremonial +acts only, void of spirit, is like the octopus, lacing its thousand +filaments about the soul and drawing it into the abyss; and mysticism, +pure spirituality, like the magnet mountain in Sinbad's voyage, draws the +nails out of the vessel--the rivets of moral law--and the Christian +character goes to pieces. + +The history of the Church is the history of her leaning first towards one +side, then towards the other, of advance amid perpetual recoils from +either peril. + +2. The alarm caused in Jerusalem amidst the elder apostles and the +Nazarene Church at the immorality which disfigured Pauline Christianity, +was not the only cause of the mistrust wherewith they viewed him and his +teaching. Other causes existed which I have not touched on in my text, +lest I should distract attention from the main points of my argument, but +they are deserving of notice here. + +And the first of these was the intense prejudice which existed among the +Jews of Palestine against Greek modes of thought, manners, culture, even +against the Greek language. + +The second was the jealousy with which the Palestinian Jews regarded the +Alexandrine Jews, their mode of interpreting Scripture, and their system +of theology. + +St. Paul, an accomplished Greek scholar, brought up at Tarsus amidst +Hellenistic Jews, adopted the theology and exegesis in vogue at +Alexandria, and on both these accounts excited the suspicion and dislike +of the national party at Jerusalem. The Nazarenes were imbued with the +prejudices they had acquired in their childhood, in the midst of which +they had grown up, and they could not but regard Paul with alarm when he +turned without disguise to the Greeks, and introduced into the Church the +theological system and scriptural interpretations of a Jewish community +they had always regarded as of questionable orthodoxy. + +First let us consider the causes which contributed to the creation of the +prejudice against the Hellenizers. Judaea had served as the battle-field +of the Greek kings of Egypt and Syria. Whether Judaea fell under the +dominion of Syria or Egypt it mattered not; Ptolemies and Seleucides alike +were intolerable oppressors. But it was especially the latter who excited +to its last exasperation the fanaticism of the Jews, and called forth in +their breasts an ineffaceable antipathy towards everything that was Greek. + +The temple was pillaged by them, the sanctuary was violated, the high- +priesthood degraded. Antiochus Epiphanes entertained the audacious design +of completely overthrowing the religion of the Jews, of forcibly +Hellenizing them. For this purpose he forbade the celebration of the +Sabbaths and feasts, drenched the sanctuary with blood to pollute it, the +sacrifices were not permitted, circumcision was made illegal. The +sufferings of the Jews, driven into deserts and remote hiding-places in +the mountains, are described in the first book of the Maccabees. + +Yet there was a party disposed to acquiesce in this attempt at changing +the whole current of their nation's life, ready to undo the work of Ezra, +break with their past, and fling themselves into the tide of Greek +civilization and philosophic thought. These men set up a gymnasium in +Jerusalem, Graecised their names, openly scoffed at the Law, ignored the +Sabbath, and neglected circumcision.(1) At the head of this party stood +the high-priests Jason and Menelaus. The author of the first book of the +Maccabees styles these conformists to the state policy, "evil men, +seducing many to despise the Law." Josephus designates them as "wicked" +and "impious."(2) + +The memory of the miseries endured in the persecution of Antiochus did not +fade out of the Jewish mind, neither did the party disappear which was +disposed to symbolize with Greek culture, and was opposed to Jewish +prejudice. Nor did the abhorrence in which it was held lose its intensity. + +From the date of the Antiochian persecution, the names of "Greek" or +"friend of the Greeks" were used as synonymous with "traitor" and +"apostate." + +Seventy years before Christ, whilst Hyrcanus was besieging Aristobulus in +Jerusalem, the besiegers furnished the besieged daily with lambs for the +sacrifice. An old Jew, belonging to the anti-national party, warned +Hyrcanus that as long as the city was supplied with animals for the altar, +so long it would hold out. On the morrow, in place of a lamb, a pig was +flung over the walls. The earth shuddered at the impiety, and the heads of +the synagogue solemnly cursed from thenceforth whosoever of their nation +should for the future teach the Greek tongue to his sons.(3) Whether this +incident be true or not, it proves that a century after Antiochus +Epiphanes the Jews entertained a hatred of that Greek culture which they +regarded as a source of incredulity and impiety. + +The son of Duma asked his uncle Israel if, after having learned the whole +Law, he might not study the philosophy of the Greeks. " 'The Book of the +Law shall not depart out of thy mouth; but thou shalt meditate therein day +and night.' These are the words of God" (Josh. i. 8), said the old man; +"find me an hour which is neither day nor night, and in that study your +Greek philosophy."(4) + +Gamaliel, the teacher of St. Paul, was well versed in Greek literature; +that this caused uneasiness in his day is probable; and indeed the Gemara +labours to explain the fact of his knowledge of Greek, and apologizes for +it.(5) Consequently Saul, the disciple of Gamaliel, also a Greek scholar, +would be likely to incur the same suspicion, as one leaning away from +strict Judaism towards Gentile culture. + +The Jews of Palestine viewed the Alexandrine Jews with dislike, and +mistrusted the translation into Greek of their sacred books. They said it +was a day of sin and blasphemy when the version of the Septuagint was +made, equal only in wickedness to that on which their fathers had made the +golden calf.(6) + +The loudly-proclaimed intention of Paul to turn to the Gentiles, his +attitude of hostility towards the Law, the abrogation of the Sabbath and +substitution for it of the Lord's-day, his denunciation of circumcision, +his abandonment of his Jewish name for a Gentile one, led to his being +identified by the Jews of Palestine with the abhorred Hellenistic party; +and the Nazarene Christians shared to the full in the national prejudices. + +The Jews, at the time of the first spread of Christianity, were dispersed +over the whole world; and in Greece and Asia Minor occupied a quarter, and +exercised influence, in every town. The Seleucides had given the right of +citizenship to these Asiatic Jews, and had extended to them some sort of +protection. The close association of these Jews with Greeks necessarily +led to the adoption of some of their ideas. Since Ezra, the dominant +principle of the Palestinian and Babylonish rabbis had been to create a +"hedge of the Law," to constitute of the legal prescriptions a net lacing +those over whom it was cast with minute yet tough fibres, stifling +spontaneity. Whilst rabbinism was narrowing the Jewish horizon, Greek +philosophy was widening man's range of vision. The tendencies of Jewish +theology and Greek philosophy were radically opposed. The Alexandrine Jews +never submitted to be involved in the meshes of rabbinism. They produced a +school of thinkers, of whom Aristobulus was the first known exponent, and +Philo the last expression, which sought to combine Mosaism with Platonism, +to explain the Pentateuch as the foundation of a philosophic system +closely related to the highest and best theories of the Greeks. + +In the Holy Land, routine, the uniform repetition of prescribed forms, the +absence of all alien currents of thought, tended insensibly to transform +religion into formalism, and to identify it with the ceremonies which are +its exterior manifestation. + +In Egypt, on the other hand, the Alexandrine Jews, ambitious to give to +the Greeks an exalted idea of their religion, strove to bring into +prominence its great doctrines of the Unity of the Godhead, of Creation, +and Providence. All secondary points were allegorized or slurred over. As +Palestinian rabbinism became essentially ceremonial, Alexandrine Judaism +became essentially spiritual. The streams of life and thought in these +members of the same race were diametrically opposed. + +The Jews settled in Asia Minor, subjected to the same influences, actuated +by the same motives, as the Egyptian Jews, looked to Alexandria rather +than to Jerusalem or Babylon for guidance, and were consequently involved +in the same jealous dislike which fell on the Jews of Egypt.(7) + +There can be no doubt that St. Paul was acquainted with, and influenced +by, the views of the Alexandrine school. That he had read some of Philo's +works is more than probable. How much he drew from the writings of +Aristobulus the Peripatetic cannot be told, as none of the books of that +learned but eclectic Jew have been preserved.(8) + +In more than one point Paul departs from the traditional methods of the +Palestinian rabbis, to adopt those of the Alexandrines. The Jews of +Palestine did not admit the allegorical interpretation of Scripture. Paul, +on two occasions, follows the Hellenistic mode of allegorizing the sacred +text. On one of these occasions he uses an allegory of Philo, while +slightly varying its application.(9) + +The Palestinian Jews knew of no seven orders of angels; the classification +of the celestial hierarchy was adopted by Paul(10) from Philo and his +school. The identification of idols with demons(11) was also distinctively +Alexandrine. + +But what is far more remarkable is to find in Philo, born between thirty +and forty years before Christ, the key to most of Paul's theology,--the +doctrines of the all-sufficiency of faith, of the worthlessness of good +works, of the imputation of righteousness, of grace, mediation, atonement. + +But in Philo, these doctrines drift purposeless. Paul took them and +applied them to Christ, and at once they fell into their ranks and places. +What was in suspension in Philo, crystallized in Paul. What the Baptist +was to the Judaean Jews, that Philo was to the Hellenistic Jews; his +thoughts, his theories, were-- + + + "In the flecker'd dawning + The glitterance of Christ."(12) + + +The Fathers, perplexed at finding Pauline words, expressions, ideas, in +the writings of Philo, and unwilling to admit that Paul had derived them +from Philo, invented a myth that the Alexandrine Jew came to Rome and was +there converted to the Christian faith. Chronology and a critical +examination of the writings of the Jewish Plato have burst that +bubble.(13) + +The fact that Paul was deeply saturated with the philosophy of the +Alexandrine Jews has given rise also to two obstinate Christian +legends,--that Dionysius the Areopagite, author of the Celestial Hierarchy, +the Divine Names, &c., was the disciple of St. Paul, and that Seneca the +philosopher was also his convert and pupil. Dionysius took Philo's system +of the universe and emanations from the Godhead and Christianized them. +The influence of Philo on the system of Dionysius _saute aux yeux_, as the +French would say. And Dionysius protests, again and again, in his writings +that he learned his doctrine from St. Paul. + +From a very early age, the Fathers insisted on Seneca having been a +convert of St. Paul; they pointed out the striking analogies in their +writings, the similarity in their thoughts. How was this explicable unless +one had been the pupil of the other? But Seneca, we know, lived some time +in Alexandria with his uncle, Severus, prefect of Egypt; and at that time +the young Roman, there can be little question, became acquainted with the +writings of Philo.(14) + +Thus St. Paul, by adopting the mode of Biblical interpretation of a rival +school to that dominant in Judaea, by absorbing its philosophy, applying +it to the person of Christ and the moral governance of the Church, by +associating with Asiatic Jews, known to be infected with Greek philosophic +heresies, and by his open invocation to the Gentiles to come into and +share in all the plenitude of the privileges of the gospel, incurred the +suspicion, distrust, dislike of the believers in Jerusalem, who had grown +up in the midst of national prejudices which Paul shocked. + +3. It has been argued with much plausibility, that because certain of the +primitive Fathers were unacquainted with the four Gospels now accounted +Canonical, that therefore those Gospels are compositions subsequent to +their date, and that therefore also their authority as testimonies to the +acts and sayings of Jesus is sensibly weakened, if not wholly overthrown. +It is true that there were certain Fathers of the first two centuries who +were unacquainted with our Gospels, but the above conclusions drawn from +this fact are unsound. + +This treatise will, I hope, establish the fact that at the close of the +first century almost every Church had its own Gospel, with which alone it +was acquainted. But it does not follow that these Gospels were not as +trustworthy, as genuine records, as the four which we now alone recognize. + +It is possible, from what has been preserved of some of these lost +Gospels, to form an estimate of their scope and character. We find that +they bore a very close resemblance to the extant Synoptical Gospels, +though they were by no means identical with them. + +We find that they contained most of what exists in our three first +Evangels, in exactly the same words; but that some were fuller, others +less complete, than the accepted Synoptics. + +If we discover whole paragraphs absolutely identical in the Gospels of +Matthew, Mark, Luke, of the Hebrews, of the Clementines, of the Lord, it +goes far to prove that all the Evangelists drew upon a common fund. And if +we see that, though using the same material, they arranged it differently, +we are forced to the conclusion that this material they incorporated in +their biographies existed in _anecdota_, not in a consecutive narrative. + +Some, at least, of the Gospels were in existence at the close of the first +century; but the documents of which they were composed were then old and +accepted. + +And though it is indisputable that in the second century the Four had not +acquired that supremacy which brought about the disappearance of the other +Gospels, and were therefore not quoted by the Fathers in preference to +them, it is also certain that all the material out of which both the +extant and the lost Synoptics were composed was then in existence, and was +received in the Church as true and canonical. + +Admitting fully the force of modern Biblical criticism, I cannot admit all +its most sweeping conclusions, for they are often, I think, more sweeping +than just. + +The material out of which all the Synoptical Gospels, extant or, lost, +were composed, was in existence and in circulation in the Churches in the +first century. That material is--the sayings of Christ on various +occasions, and the incidents in his life. These sayings and doings of the +Lord, I see no reason to doubt, were written down from the mouths of +apostles and eye-witnesses, in order that the teaching and example of +Christ might be read to believers in every Church during the celebration +of the Eucharist. + +The early Church followed with remarkable fidelity the customs of the +Essenes, so faithfully that, as I have shown, Josephus mistook the +Nazarenes for members of the Essene sect; and in the third century +Eusebius was convinced that the Therapeutae, their Egyptian counterparts, +were actually primitive Christians.(15) + +The Essenes assembled on the Sabbath for a solemn feast, in white robes, +and, with faces turned to the East, sang antiphonal hymns, broke bread and +drank together of the cup of love. During this solemn celebration the +president read portions from the sacred Scriptures, and the exhortations +of the elders. At the Christian Eucharist the ceremonial was +identical;(16) Pliny's description of a Christian assembly might be a +paragraph from Josephus or Philo describing an Essene or Therapeutic +celebration. In place of the record of the wanderings of the Israelites +and the wars of their kings being read at their conventions, the president +read the journeys of the Lord, his discourses and miracles. + +No sooner was a Church founded by an apostle than there rose a demand for +this sort of instruction, and it was supplied by the jottings-down of +reminiscences of the Lord and his teaching, orally given by those who had +companied with him. + +Thus there sprang into existence an abundant crop of memorials of the +Lord, surrounded by every possible guarantee of their truth. And these +fragmentary records passed from one Church to another. The pious zeal of +an Antiochian community furnished with the memorials of Peter would borrow +of Jerusalem the memorials of James and Matthew. One of the traditions of +John found its way into the Hebrew Gospel--that of the visit of Nicodemus; +but it never came into the possession of the compiler of the first Gospel +or of St. Luke. + +After a while, each Church set to work to string the _anecdota_ it +possessed into a consecutive story, and thus the Synoptical Gospels came +into being. + +Of these, some were more complete than others, some were composed of more +unique material than the others. + +The second Gospel, if we may trust Papias, and I see no reason for +doubting his testimony, is the composition of Mark, the disciple of St. +Peter, and consists exclusively of the recollections of St. Peter. This +Gospel was not co-ordinated probably till late, till long after the +disjointed memorabilia were in circulation. It first circulated in Egypt; +but in at least one of the Petrine Churches--that of Rhossus--the +recollections of St. Peter had already been arranged in a consecutive +memoir, and, in A.D. 190, Serapion, Bishop of Antioch, found the Church of +Rhossus holding exclusively to this book as a Gospel of traditional +authority, received from the prince of the apostles. + +The Gospel of St. Matthew, on the other hand, is a diatessaron composed of +four independent collections of memorabilia. Its groundwork is a book by +Matthew the apostle, a collection of the discourses of the Lord. Whether +Matthew wrote also a collection of the acts of the Lord, or contributed +disconnected anecdotes of the Lord to Churches of his founding, and these +were woven in with his work on the Lord's discourses, is possible, but is +conjectural only. + +But what is clear is, that into the first Gospel was incorporated much, +not all, of the material used by Mark for the construction of his Gospel, +_viz._ the recollections of St. Peter. That the first evangelist did not +merely amplify the Mark Gospel appears from his arranging the order of his +anecdotes differently; that he did use the same "anecdota" is evidenced by +the fact of his using them often word for word. + +The Gospel of the Hebrews and the Gospel quoted in the Clementines were +composed in precisely the same manner, and of the same materials, but not +of all the same. + +That the Gospel of St. Matthew, as it stands, was the composition of that +apostle, cannot be seriously maintained; yet its authority as a record of +facts, not as a record of their chronological sequence, remains +undisturbed. + +The Gospel of St. Luke went, apparently, through two editions. After the +issue of his original Gospel, which, there is reason to believe, is that +adopted by Marcion, fresh material came into his hands, and he revised and +amplified his book. + +That this second edition was not the product of another hand, is shown by +the fact that characteristic expressions found in the original text occur +also in the additions. + +The Pauline character of the Luke Gospel has been frequently commented on. +It is curious to observe how much more pronounced this was in the first +edition. The third Gospel underwent revision under the influence of the +same wave of feeling which moved Luke to write the Christian Odyssey, the +Acts, nominally of the Apostles, really of St. Paul. With the imprisonment +of Paul the tide turned, and a reconciliatory movement set strongly in. +Into this the Apostle of Love threw himself, and he succeeded in directing +it. + +The Apostolic Church was a well-spring tumultuously gushing forth its +superabundance of living waters; there was a clashing of jets, a conflict +of ripples; but directly St. John gave to it its definite organization, +the flood rushed out between these banks, obedient to a common impulse, +the clashing forces produced a resultant, the conflicting ripples blended +into rhythmic waves, and the brook became a river, and the river became a +sea. + +The lost Gospels are no mere literary curiosity, the examination of them +no barren study. They furnish us with most precious information on the +manner in which all the Gospels were compiled; they enable us in several +instances to determine the correct reading in our canonical Matthew and +Luke; they even supply us with particulars to fill lacunae which exist, or +have been made, in our Synoptics. + +The poor stuff that has passed current too long among us as Biblical +criticism is altogether unworthy of English scholars and theologians. The +great shafts that have been driven into Christian antiquity, the mines +that have been opened by the patient labours of German students, have not +received sufficient attention at our hands. If some of our commentators +timorously venture to their mouths, it is only to shrink back again scared +at the gnomes their imagination pictures as haunting those recesses, or at +the abysses down which they may be precipitated, that they suppose lie +open in those passages. + +This spirit is neither courageous nor honest. God's truth is helped by no +man's ignorance. + +It may be that we are dazzled, bewildered by the light and rush of new +ideas exploding around us on every side; but, for all that, a cellar is no +safe retreat. The vault will crumble in and bury us. + +The new lights that break in on us are not always the lanterns of +burglars. + +S. BARING-GOULD. + +EAST MERSEA, COLCHESTER, +_November 2nd, 1874_. + + + + + +PART I. THE JEWISH ANTI-GOSPELS. + + + + +I. The Silence Of Josephus. + + +It is somewhat remarkable that no contemporary, or even early, account of +the life of our Lord exists, except from the pens of Christian writers. + +That we have none by Roman or Greek writers is not, perhaps, to be +wondered at; but it is singular that neither Philo, Josephus, nor Justus +of Tiberias, should have ever alluded to Christ or to primitive +Christianity. + +The cause of this silence we shall presently investigate. Its existence we +must first prove. + +Philo was born at Alexandria about twenty years before Christ. In the year +A.D. 40, he was sent by the Alexandrine Jews on a mission to Caligula, to +entreat the Emperor not to put in force his order that his statue should +be erected in the Temple of Jerusalem and in all the synagogues of the +Jews. + +Philo was a Pharisee. He travelled in Palestine, and speaks of the Essenes +he saw there; but he says not a word about Jesus Christ or his followers. +It is possible that he may have heard of the new sect, but he probably +concluded it was but insignificant, and consisted merely of the disciples, +poor and ignorant, of a Galilean Rabbi, whose doctrines he, perhaps, did +not stay to inquire into, and supposed that they did not differ +fundamentally from the traditional teaching of the rabbis of his day. + +Flavius Josephus was born A.D. 37--consequently only four years after the +death of our Lord--at Jerusalem. Till the age of twenty-nine, he lived in +Jerusalem, and had, therefore, plenty of opportunity of learning about +Christ and early Christianity. + +In A.D. 67, Josephus became governor of Galilee, on the occasion of the +Jewish insurrection against the Roman domination. After the fall of +Jerusalem he passed into the service of Titus, went to Rome, where he rose +to honour in the household of Vespasian and of Titus, A.D. 81. The year of +his death is not known. He was alive in A.D. 93, for his biography is +carried down to that date. + +Josephus wrote at Rome his "History of the Jewish War," in seven books, in +his own Aramaic language. This he finished in the year A.D. 75, and then +translated it into Greek. On the completion of this work he wrote his +"Jewish Antiquities," a history of the Jews in twenty books, from the +beginning of the world to the twelfth year of the reign of Nero, A.D. 66. +He completed this work in the year A.D. 93, concluding it with a biography +of himself. He also wrote a book against Apion on the antiquity of the +Jewish people. A book in praise of the Maccabees has been attributed to +him, but without justice. In the first of these works, the larger of the +two, the "History of the Jewish War," he treats of the very period when +our Lord lived, and in it he makes no mention of him. But in the shorter +work, the "Jewish Antiquities," in which he goes over briefly the same +period of time treated of at length in the other work, we find this +passage: + + + "At this time lived Jesus, a wise man [if indeed he ought to be + called a man]; for he performed wonderful works [he was a teacher + of men who received the truth with gladness]; and he drew to him + many Jews, and also many Greeks. [This was the Christ.] But when + Pilate, at the instigation of our chiefs, had condemned him to + crucifixion, they who had at first loved him did not cease; [for + he appeared to them on the third day again alive; for the divine + prophets had foretold this, together with many other wonderful + things concerning him], and even to this time the community of + Christians, called after him, continues to exist."(17) + + +That this passage is spurious has been almost universally acknowledged. +One may be, perhaps, accused of killing dead birds, if one again examines +and discredits the passage; but as the silence of Josephus on the subject +which we are treating is a point on which it will be necessary to insist, +we cannot omit as brief a discussion as possible of this celebrated +passage. + +The passage is first quoted by Eusebius (fl. A.D. 315) in two places,(18) +but it was unknown to Justin Martyr (fl. A.D. 140), Clement of Alexandria +(fl. A.D. 192), Tertullian (fl. A.D. 193), and Origen (fl. A.D. 230). Such +a testimony would certainly have been produced by Justin in his Apology, +or in his Controversy with Trypho the Jew, had it existed in the copies of +Josephus at his time. The silence of Origen is still more significant. +Celsus in his book against Christianity introduces a Jew. Origen attacks +the arguments of Celsus and his Jew. He could not have failed to quote the +words of Josephus, whose writings he knew, had the passage existed in the +genuine text.(19) + +Again, the paragraph interrupts the chain of ideas in the original text. +Before this passage comes an account of how Pilate, seeing there was a +want of pure drinking water in Jerusalem, conducted a stream into the city +from a spring 200 stadia distant, and ordered that the cost should be +defrayed out of the treasury of the Temple. This occasioned a riot. Pilate +disguised Roman soldiers as Jews, with swords under their cloaks, and sent +them among the rabble, with orders to arrest the ringleaders. + +This was done. The Jews finding themselves set upon by other Jews, fell +into confusion; one Jew attacked another, and the whole company of rioters +melted away. "And in this manner," says Josephus, "was this insurrection +suppressed." Then follows the paragraph about Jesus, beginning, "At this +time lived Jesus, a wise man, if indeed one ought to call him a man," &c. + +And the passage is immediately followed by, "About this time another +misfortune threw the Jews into disturbance; and in Rome an event happened +in the temple of Isis which produced great scandal." And then he tells an +indelicate story of religious deception which need not be repeated here. +The misfortune which befel the Jews was, as he afterwards relates, that +Tiberius drove them out of Rome. The reason of this was, he says, that a +noble Roman lady who had become a proselyte had sent gold and purple to +the temple at Jerusalem. But this reason is not sufficient. It is clear +from what precedes--a story of sacerdotal fraud--that there was some +connection between the incidents in the mind of Josephus. Probably the +Jews had been guilty of religious deceptions in Rome, and had made a +business of performing cures and expelling demons, with talismans and +incantations, and for this had obtained rich payment.(20) + +From the connection that exists between the passage about the "other +misfortune that befel the Jews" and the former one about the riot +suppressed by Pilate, it appears evident that the whole of the paragraph +concerning our Lord is an interpolation. + +That Josephus could not have written the passage as it stands, is clear +enough, for only a Christian would speak of Jesus in the terms employed. +Josephus was a Pharisee and a Jewish priest; he shows in all his writings +that he believes in Judaism. + +It has been suggested that Josephus may have written about Christ as in +the passage quoted, but that the portions within brackets are the +interpolations of a Christian copyist. But when these portions within +brackets are removed, the passage loses all its interest, and is a dry +statement utterly unlike the sort of notice Josephus would have been +likely to insert. He gives colour to his narratives, his incidents are +always sketched with vigour; this account would be meagre beside those of +the riot of the Jews and the rascality of the priests of Isis. Josephus +asserts, moreover, that in his time there were four sects among the +Jews--the Pharisees, the Sadducees, the Essenes, and the sect of Judas of +Gamala. He gives tolerably copious particulars about these sects and their +teachings, but of the Christian sect he says not a word. Had he wished to +write about it, he would have given full details, likely to interest his +readers, and not have dismissed the subject in a couple of lines. + +It was perhaps felt by the early Christians that the silence of +Josephus--so famous an historian, and a Jew--on the life, miracles and death +of the Founder of Christianity, was extremely inconvenient; the fact could +not fail to be noticed by their adversaries. Some Christian transcriber +may have argued, Either Josephus knew nothing of the miracles performed by +Christ,--in which case he is a weighty testimony against them,--or he must +have heard of Jesus, but not have deemed his acts, as they were related to +him, of sufficient importance to find a place in his History. Arguing +thus, the copyist took the opportunity of rectifying the omission, written +from the standpoint of a Pharisee, and therefore designating the Lord as +merely a wise man. + +But there is another explanation of this interpolation, which will hardly +seem credible to the reader at this stage of the examination, viz. that it +was inserted by a Pharisee after the destruction of Jerusalem; and this is +the explanation I am inclined to adopt. At that time there was a mutual +tendency to sink their differences, and unite, in the Nazarene Church and +the Jews. The cause of this will be given further on; sufficient for our +purpose that such a tendency did exist. Both Jew and Nazarene were +involved in the same exile, crushed by the same blow, united in the same +antipathies. The Pharisees were disposed to regret the part they had taken +in putting Jesus to death, and to acknowledge that he had been a good and +great Rabbi. The Jewish Nazarenes, on their side, made no exalted claims +for the Lord as being the incarnate Son of God, and later even, as we +learn from the Clementine Homilies, refused to admit his divinity. The +question dividing the Nazarene from the Jew gradually became one of +whether Christ was to be recognized as a prophet or not; and the +Pharisees, or some of them at least, were disposed to allow as much as +this. + +It was under this conciliatory feeling that I think it probable the +interpolation was made, at first by a Jew, but afterwards it was amplified +by a Christian. I think this probable, from the fact of its not being the +only interpolation of the sort effected. Suidas has an article on the name +"Jesus," in which he tells us that Josephus mentions him, and says that he +sacrificed with the priests in the temple. He quoted from an interpolated +copy of Josephus, and this interpolation could not have been made by +either a Gentile or a Nazarene Christian: not by a Gentile, for such a +statement would have been pointless, purposeless to him; and it could not +have been made by a Nazarene, for the Nazarenes, as will presently be +shown, were strongly opposed to the sacrificial system in the temple. The +interpolation must therefore have been made by a Jew, and by a Jew with a +conciliatory purpose. + +It is curious to note the use made of the interpolation now found in the +text. Eusebius, after quoting it, says, "When such testimony as this is +transmitted to us by an historian who sprang from the Hebrews themselves, +respecting John the Baptist and the Saviour, what subterfuge can be left +them to prevent them from being covered with confusion?"(21) + +There is one other mention of Christ in the "Antiquities" (lib. xx. c. 9): + + + "Ananus, the younger, of whom I have related that he had obtained + the office of high-priest, was of a rash and daring character; he + belonged to the sect of the Sadducees, which, as I have already + remarked, exhibited especial severity in the discharge of justice. + Being of such a character, Ananus thought the time when Festus was + dead, and Albinus was yet upon the road, a fit opportunity for + calling a council of judges, and for bringing before them James, + the brother of him who is called Christ, and some others: he + accused them as transgressors of the law, and had them stoned to + death. But the most moderate men of the city, who also were + reckoned most learned in the law, were offended at this + proceeding. They therefore sent privately to the king (Agrippa + II.), entreating him to send orders to Ananus not to attempt such + a thing again, for he had no right to do it. And some went to meet + Albinus, then coming from Alexandria, and put him in mind that + Ananus was not justified, without his consent, in assembling a + court of justice. Albinus, approving what they said, angrily wrote + to Ananus, and threatened him with punishment; and king Agrippa + took from him his office of high-priest, and gave it to Jesus, the + son of Donnaeus." + + +This passage is also open to objection. + +According to Hegesippus, a Jewish Christian, who wrote a History of the +Church about the year A.D. 170, of which fragments have been preserved by +Eusebius, St. James was killed in a tumult, and not by sentence of a +court. He relates that James, the brother of Jesus, was thrown down from a +wing of the temple, stoned, and finally despatched with a fuller's club. +Clement of Alexandria confirms this, and is quoted by Eusebius +accordingly. + +Eusebius quotes the passage from Josephus, without noticing that the two +accounts do not agree. According to the statement of Hegesippus, St. James +suffered alone; according to that of Josephus, several other victims to +the anger or zeal of Ananus perished with him. + +It appears that some of the copies of Josephus were tampered with by +copyists, for Theophylact says, "The wrath of God fell on them (the Jews) +when their city was taken; and Josephus testifies that these things +happened to them on account of the death of Jesus." But Origen, speaking +of Josephus, says, "This writer, though he did not believe Jesus to be the +Christ, inquiring into the cause of the overthrow of Jerusalem and the +demolition of the temple ... says, 'These things befel the Jews in +vindication of James, called the Just, who was the brother of Jesus, +called the Christ, forasmuch as they killed him who was a most righteous +man.' "(22) Josephus, as we have seen, says nothing of the sort; +consequently Origen must have quoted from an interpolated copy. And this +interpolation suffered further alteration, by a later hand, by the +substitution of the name of Jesus for that of James. + +It is therefore by no means unlikely that the name of James, the Lord's +brother, may have been inserted in the account of the high-handed dealing +of Ananus in place of another name. + +However, it is by no means impossible to reconcile the two accounts. The +martyrdom of St. James is an historical fact, and it is likely to have +taken place during the time when Ananus had the power in his hands. + +For fifty years the pontificate had been in the same family, with scarcely +an interruption, and Ananus, or Hanan, was the son of Annas, who had +condemned Christ. They were Sadducees, and as such were persecuting. St. +Paul, by appealing to his Pharisee principles, enlisted the members of +that faction in his favour when brought before Ananias.(23) + +The apostles based their teaching on the Resurrection, the very doctrine +most repugnant to the Sadducees; and their accounts of visions of angels +repeated among the people must have irritated the dominant faction who +denied the existence of these spirits. It can hardly be matter of surprise +that the murder of James should have taken place when Ananus was supreme +in Jerusalem. If that were the case, Josephus no doubt mentioned James, +and perhaps added the words, "The brother of him who is called Christ;" or +these words may have been inserted by a transcriber in place of "of +Sechania," or Bar-Joseph. + +This is all that Josephus says, or is thought to have said, about Jesus +and the early Christians. + +At the same time as Josephus, there lived another Jewish historian, Justus +of Tiberias, whom Josephus mentions, and blames for not having published +his History of the Wars of the Jews during the life of Vespasian and +Titus. St. Jerome includes Justus in his Catalogue of Ecclesiastical +Writers, and Stephen of Byzantium mentions him. + +His book, or books, have unfortunately been lost, but Photius had read his +History, and was surprised to find that he, also, made no mention of +Christ. "This Jewish historian," says he, "does not make the smallest +mention of the appearance of Christ, and says nothing whatever of his +deeds and miracles."(24) + + + + +II. The Cause Of The Silence Of Josephus. + + +It is necessary to inquire, Why this silence of Philo, Josephus and +Justus? at first so inexplicable. + +It can only be answered by laying before the reader a picture of the +Christian Church in the first century. A critical examination of the +writings of the first age of the Church reveals unexpected disclosures. + +1. It shows us that the Church at Jerusalem, and throughout Palestine and +Asia Minor, composed of converted Jews, was to an _external_ observer +indistinguishable from a modified Essenism. + +2. And that the difference between the Gentile Church founded by St. Paul, +and the Nazarene Church under St. James and St. Peter, was greater than +that which separated the latter from Judaism _externally_, so that to a +superficial observer their inner connection was unsuspected. + +This applies to the period from the Ascension to the close of the first +century,--to the period, that is, in which Josephus and Justus lived, and +about which they wrote. + +1. Our knowledge of the Essenes and their doctrines is, unfortunately, not +as full as we could wish. We are confined to the imperfect accounts of +them furnished by Philo and Josephus, neither of whom knew them +thoroughly, or was initiated into their secret doctrines. + +The Essenes arose about two centuries before the birth of Christ, and +peopled the quiet deserts on the west of the Dead Sea, a wilderness to +which the Christian monks afterwards seceded from the cities of Palestine. +They are thus described by the elder Pliny: + + + "On the western shore of that lake dwell the Essenes, at a + sufficient distance from the water's edge to escape its + pestilential exhalations--a race entirely unique, and, beyond every + other in the world, deserving of wonder; men living among palm- + trees, without wives, without money. Every day their number is + replenished by a new troop of settlers, for those join them who + have been visited by the reverses of fortune, who are tired of the + world and its style of living. Thus happens what might seem + incredible, that a community in which no one is born continues to + subsist through the lapse of centuries."(25) + + +From this first seat of the Essenes colonies detached themselves, and +settled in other parts of Palestine; they settled not only in remote and +solitary places, but in the midst of villages and towns. In Samaria they +flourished.(26) According to Josephus, some of the Essenes were willing to +act as magistrates, and it is evident that such as lived in the midst of +society could not have followed the strict rule imposed on the solitaries. +There must therefore have been various degrees of Essenism, some severer, +more exclusive than the others; and Josephus distinguishes four such +classes in the sect. Some of the Essenes remained celibates, others +married. The more exalted and exclusive Essenes would not touch one of the +more lax brethren.(27) + +The Essenes had a common treasury, formed by throwing together the +property of such as entered into the society, and by the earnings of each +man's labour.(28) + +They wore simple habits--only such clothing as was necessary for covering +nakedness and giving protection from the cold or heat.(29) + +They forbad oaths, their conversation being "yea, yea, and nay, nay."(30) + +Their diet was confined to simple nourishing food, and they abstained from +delicacies.(31) + +They exhibited the greatest respect for the constituted authorities, and +refrained from taking any part in the political intrigues, or sharing in +the political jealousies, which were rife among the Jews.(32) + +They fasted, and were incessant at prayer, but without the ostentation +that marked the Pharisees.(33) + +They seem to have greatly devoted themselves to the cure of diseases, and, +if we may trust the derivation of their name given by Josephus, they were +called Essenes from their being the healers of men's minds and bodies.(34) + +If now we look at our blessed Lord's teaching, we find in it much in +common with that of the Essenes. The same insisting before the multitude +on purity of thought, disengagement of affections from the world, +disregard of wealth and clothing and delicate food, pursuit of inward +piety instead of ostentatious formalism. + +His miracles of healing also, to the ordinary observer, served to identify +him with the sect which made healing the great object of their study. + +But these were not the only points of connection between him and the +Essenes. The Essenes, instead of holding the narrow prejudices of the Jews +against Samaritans and Gentiles, extended their philanthropy to all. They +considered that all men had been made in the image of God, that all were +rational beings, and that therefore God's care was not confined to the +Jewish nation, salvation was not limited to the circumcision.(35) + +The Essenes, moreover, exhibited a peculiar veneration for light. It was +their daily custom to turn their faces devoutly towards the rising of the +sun, and to chant hymns addressed to that luminary, purporting that his +beams ought to fall on nothing impure. + +If we look at the Gospels, we cannot fail to note how incessantly Christ +recurs in his teaching to light as the symbol of the truth he taught,(36) +as that in which his disciples were to walk, of which they were to be +children, which they were to strive to obtain in all its purity and +brilliancy. + +The Essenes, moreover, had their esoteric doctrine; to the vulgar they had +an esoteric teaching on virtue and disregard of the world, whilst among +themselves they had a secret lore, of which, unfortunately, we know +nothing certain. In like manner, we find our Lord speaking in parables to +the multitude, and privately revealing their interpretation to his chosen +disciples. "Unto you it is given to know the mysteries of the kingdom of +God, but to others in parables; that seeing they might not see, and +hearing they might not understand."(37) + +The Clementines, moreover, preserve a saying of our Lord, contained in the +Gospel in use among the Ebionites, "Keep the mysteries for me, and for the +sons of my house."(38) + +The Essenes, though showing great veneration for the Mosaic law, +distinguished between its precepts, for some they declared were +interpolations, and did not belong to the original revelation; all the +glosses and traditions of the Rabbis they repudiated, as making the true +Word of none effect.(39) Amongst other things that they rejected was the +sacrificial system of the Law. They regarded this with the utmost horror, +and would not be present at any of the sacrifices. They sent gifts to the +Temple, but never any beast, that its blood might be shed. To the ordinary +worship of the Temple, apart from the sacrifices, they do not seem to have +objected. The Clementine Homilies carry us into the very heart of Ebionite +Christianity in the second, if not the first century, and show us what was +the Church of St. James and St. Peter, the Church of the Circumcision, +with its peculiarities and prejudices intensified by isolation and +opposition. In that curious book we find the same hostility to the +sacrificial system of Moses, the same abhorrence of blood-shedding in the +service of God. This temper of mind can only be an echo of primitive +Nazarene Christianity, for in the second century the Temple and its +sacrifices were no more. + +Primitive Jewish Christianity, therefore, reproduced what was an essential +feature of Essenism--a rejection of the Mosaic sacrifices. + +In another point Nazarene Christianity resembled Essenism, in the poverty +of its members, their simplicity in dress and in diet, their community of +goods. This we learn from Hegesippus, who represents St. James, Bishop of +Jerusalem, as truly an ascetic as any mediaeval monk; and from the +Clementines, which make St. Peter feed on olives and bread only, and wear +but one coat. The name of Ebionite, which was given to the Nazarenes, +signified "the poor." + +There was one point more of resemblance, or possible resemblance, but this +was one not likely to be observed by those without. The Therapeutae in +Egypt, who were apparently akin to the Essenes in Palestine, at their +sacred feasts ate bread and salt. Salt seems to have been regarded by them +with religious superstition, as being an antiseptic, and symbolical of +purity.(40) + +Perhaps the Essenes of Judaea also thus regarded, and ceremonially used, +salt. We have no proof, it is true; but it is not improbable. + +Now one of the peculiarities of the Ebionite Church in Palestine, as +revealed to us by the Clementines, was the use of salt with the bread in +their celebrations of the Holy Communion.(41) + +But if Christ and the early Church, by their teaching and practice, +conformed closely in many things to the doctrine and customs of the +Essenes, in some points they differed from them. The Essenes were strict +Sabbatarians. On the seventh day they would not move a vessel from one +place to another, or satisfy any of the wants of nature. Even the sick and +dying, rather than break the Sabbath, abstained from meat and drink on +that day. Christ's teaching was very different from this; he ate, walked +about, taught, and performed miracles on the Sabbath. But though he +relaxed the severity of observance, he did not abrogate the institution; +and the Nazarene Church, after the Ascension, continued to venerate and +observe the Sabbath as of divine appointment. The observance of the +Lord's-day was apparently due to St. Paul alone, and sprang up in the +Gentile churches(42) in Asia Minor and Greece of his founding. When the +churches of Peter and Paul were reconciled and fused together at the close +of the century, under the influence of St. John, both days were observed +side by side; and the Apostolical Constitutions represent St. Peter and +St. Paul in concord decreeing, "Let the slaves work five days; but on the +Sabbath-day and the Lord's-day let them have leisure to go to church for +instruction and piety. We have said that the Sabbath is to be observed on +account of the Creation, and the Lord's-day on account of the +Resurrection."(43) + +After the Ascension, the Christian Church in Jerusalem attended the +services in the Temple(44) daily, as did the devout Jews. There is, +however, no proof that they assisted at the sacrifices. They continued to +circumcise their children; they observed the Mosaic distinction of meats; +they abstained from things strangled and from blood.(45) + +The doctrine of the apostles after the descent of the Holy Ghost was +founded on the Resurrection. They went everywhere preaching the +Resurrection; they claimed to be witnesses to it, they declared that Jesus +had risen, they had seen him after he had risen, that therefore the +resurrection of all men was possible.(46) The doctrine of the Resurrection +was held most zealously by the Pharisees; it was opposed by the Sadducees. +This vehement proclamation of the disputed doctrine, this production of +evidence which overthrew it, irritated the Sadducees then in power. We are +expressly told that they "came upon them (the apostles), being grieved +that they taught the people, and preached through Jesus the Resurrection." +This led to persecution of the apostles. But the apostles, in maintaining +the doctrine of the Resurrection, were fighting the battles of the +Pharisees, who took their parts against the dominant Sadducee faction,(47) +and many, glad of a proof which would overthrow Sadduceeism, joined the +Church.(48) + +We can therefore perfectly understand how the Sadducees hated and +persecuted the apostles, and how the orthodox Pharisees were disposed to +hail them as auxiliaries against the common enemy. And Sadduceeism was at +that time in full power and arrogance, exercising intolerable tyranny. + +Herod the Great, having fallen in love with Mariamne, daughter of a +certain Simon, son of Boethus of Alexandria, desired to marry her, and saw +no other means of ennobling his father-in-law than by elevating him to the +office of high-priest (B.C. 28). This intriguing family maintained +possession of the high-priesthood for thirty-five years. It was like the +Papacy in the house of Tusculum, or the primacy of the Irish Church in +that of the princes of Armagh. Closely allied to the reigning family, it +lost its hold of the high-priesthood on the deposition of Archelaus, but +recovered it in A.D. 42. This family, called Boethusim, formed a +sacerdotal nobility, filling all the offices of trust and emolument about +the Temple, very worldly, supremely indifferent to their religious duties, +and defiantly sceptical. They were Sadducees, denying angel, and devil, +and resurrection; living in easy self-indulgence; exasperating the +Pharisees by their heresy, grieving the Essenes by their irreligion. + +In the face of the secularism of the ecclesiastical rulers, the religious +zeal of the people was sure to break out in some form of dissent. + +John the Baptist was the St. Francis of Assisi, the Wesley of his time. If +the Baptist was not actually an Essene, he was regarded as one by the +indiscriminating public eye, never nice in detecting minute dogmatic +differences, judging only by external, broad resemblances of practice. + +The ruling worldliness took alarm at his bold denunciations of evil, and +his head fell. + +Jesus of Nazareth seemed to stand forth occupying the same post, to be the +mouthpiece of the long-brooding discontent; and the alarmed party holding +the high-priesthood and the rulership of the Sanhedrim compassed his +death. To the Sadducean Boethusim, who rose into power again in A.D. 42, +Christianity was still obnoxious, but more dangerous; for by falling back +on the grand doctrine of Resurrection, it united with it the great sect of +the Pharisees. + +Under these circumstances the Pharisees began to regret the condemnation +and death of Christ as a mistake of policy. Under provocation and +exclusion from office, they were glad to unite with the Nazarene Church in +combating the heretical sect and family which monopolized the power, just +as at the present day in Germany Ultramontanism and Radicalism are +fraternizing. Jerusalem fell, and Sadduceeism fell with it, but the link +which united Pharisaism and Christianity was not broken as yet; if the +Jewish believers and the Pharisees had not a common enemy to fight, they +had a common loss to deplore; and when they mingled their tears in +banishment, they forgot that they were not wholly one in faith. +Christianity had been regarded by them as a modified Essenism, an Essenism +gravitating towards Pharisaism, which lent to Pharisaism an element of +strength and growth in which it was naturally deficient--that zeal and +spirituality which alone will attract and quicken the popular mind into +enthusiasm. + +Whilst the Jewish Pharisees and Jewish Nazarenes were forgetting their +differences and approximating, the great and growing company of Gentile +believers assumed a position of open, obtrusive indifference at first, and +then of antagonism, to the Law, not merely to the Law as accepted by the +Pharisee, but to the Law as winnowed by the Essene. + +The apostles at Jerusalem were not disposed to force the Gentile converts +into compliance with all the requirements of that Law, which they regarded +as vitiated by human glosses; but they maintained that the converts must +abstain from meats offered to idols, from the flesh of such animals as had +been strangled, and from blood.(49) If we may trust the Clementines, which +represent the exaggerated Judaizing Christianity of the ensuing century, +they insisted also on the religious obligation of personal cleanliness, +and on abstention from such meats as had been pronounced unclean by Moses. + +To these requirements one more was added, affecting the relations of +married people; these were subjected to certain restrictions, the +observance of new moons and sabbaths. + +"This," says St. Peter, in the Homilies,(50) "is the rule of divine +appointment. To worship God only, and trust only in the Prophet of Truth, +and to be baptized for the remission of sins, to abstain from the table of +devils, that is, food offered to idols, from dead carcases, from animals +that have been suffocated or mangled by wild beasts, and from blood; not +to live impurely; to be careful to wash when unclean; that the women keep +the law of purification; that all be sober-minded, given to good works, +refrain from wrong-doing, look for eternal life from the all-powerful God, +and ask with prayer and continual supplication that they may win it." + +These simple and not very intolerable requirements nearly produced a +schism. St. Paul took the lead in rejecting some of the restraints imposed +by the apostles at Jerusalem. He had no patience with their minute +prescriptions about meats: "Touch not, taste not, handle not, which all +are to perish with the using."(51) It was inconvenient for the Christian +invited to supper to have to make inquiries if the ox had been knocked +down, or the fowl had had its neck wrung, before he could eat. What right +had the apostles to impose restrictions on conjugal relations? St. Paul +waxed hot over this. "Ye observe days and months and times and years. I am +afraid of you, lest I have bestowed upon you labour in vain."(52) "Let no +man judge you in meat or in drink, or in respect of an holiday, or of the +new moons, or of the sabbath-days."(53) It was exactly these sabbaths and +new moons on which the Nazarene Church imposed restraint on married +persons.(54) As for meat offered in sacrifice to idols, St. Paul relaxed +the order of the apostles assembled in council. It was no matter of +importance whether men ate sacrificial meat or not, for "an idol is +nothing in the world." Yet with tender care for scrupulous souls, he +warned his disciples not to flaunt their liberty in the eyes of the +sensitive, and offend weak consciences. He may have thus allowed, in +opposition to the apostles at Jerusalem, because his common sense got the +better of his prudence. But the result was the widening of the breach that +had opened at Antioch when he withstood Peter to the face. + +The apostles had abolished circumcision as a rite to be imposed on the +Gentile proselytes, but the children of Jewish believers were still +submitted by their parents, with the consent of the apostles, to the +Mosaic institution. This St. Paul would not endure. He made it a matter of +vital importance. "Behold, I, Paul, say unto you, that if ye be +circumcised, Christ shall profit you nothing. For I testify again to every +man that is circumcised, that he is a debtor to do the whole law. Christ +is become of no effect unto you, whosoever of you are justified by the +law; ye are fallen from grace."(55) In a word, to submit to this +unpleasant, but otherwise harmless ceremony, was equivalent to renouncing +Christ, losing the favour of God and the grace of the Holy Spirit. It was +incurring damnation. The blood of Christ, his blessed teaching, his holy +example, could "profit nothing" to the unfortunate child which had been +submitted to the knife of the circumciser. + +The contest was carried on with warmth. St. Paul, in his Epistle to the +Galatians, declared his independence of the Jewish-Christian Church; his +Gospel was not that of Peter and James. Those who could not symbolize with +him he pronounced "accursed." The pillar apostles, James, Cephas and John, +had given, indeed, the right hand of fellowship to the Apostle of the +Gentiles, when they imposed on his converts from heathenism the light rule +of abstinence from sacrificial meats, blood and fornication; but it was +with the understanding that he was to preach to the Gentiles exclusively, +and not to interfere with the labours of St. Peter and St. James among the +Jews. But St. Paul was impatient of restraint; he would not be bound to +confine his teaching to the uncircumcision, nor would he allow his Jewish +converts to be deprived of their right to that full and frank liberty +which he supposed the Gospel to proclaim. + +Paul's followers assumed a distinct name, arrogated to themselves the +exclusive right to be entitled "Christians," whilst they flung on the old +apostolic community of Nazarenes the disdainful title of "the +Circumcision." + +An attempt was made to maintain a decent, superficial unity, by the rival +systems keeping geographically separate. But such a compromise was +impossible. Wherever Jews accepted the doctrine that Christ was the +Messiah there would be found old-fashioned people clinging to the customs +of their childhood respecting Moses, and reverencing the Law; to whom the +defiant use of meats they had been taught to regard as unclean would be +ever repulsive, and flippant denial of the Law under which, the patriarchs +and prophets had served God must ever prove offensive. Such would +naturally form a Judaizing party,--a party not disposed to force their +modes of life and prejudices on the Gentile converts, but who did not wish +to dissociate Christianity from Mosaism, who would view the Gospel as the +sweet flower that had blossomed from the stem of the Law, not as an axe +laid at its root. + +But the attempt to reconcile both parties was impossible at that time, in +the heat, intoxication and extravagance of controversy. In the Epistle to +the Galatians we see St. Paul writing in a strain of fiery excitement +against those who interfered with the liberty of his converts, imposing on +them the light rule of the Council of Jerusalem. The followers of St. +Peter and St. James are designated as those who "bewitch" his converts, +"remove them from the grace of Christ to another Gospel;" who "trouble" +his little Church in its easy liberty, "would pervert the gospel of +Christ." To those only who hold with him in complete emancipation of the +believer from vexatious restraints, "to as many as walk according to this +rule," will he accord his benediction, "Peace and mercy." + +He assumed a position of hostility to the Law. He placed the Law on one +side and the Gospel on the other; here restraint, there liberty; here +discipline, there freedom. A choice must be made between them; an election +between Moses and Christ. There was no conciliation possible. To be under +the Law was not to be under grace; the Law was a "curse," from which +Christ had redeemed man. Paul says he had not known lust but by the Law +which said, Thou shalt not covet. Men under the Law were bound by its +requirements, as a woman is bound to a husband as long as he lives, but +when the husband is dead she is free,--so those who accept the Gospel are +free from the Law and all its requirements. The law which said, Thou shalt +not covet, is dead. Sin was the infraction of the law. But the law being +dead, sin is no more. "Until the law, sin was in the world, but sin is not +imputed where there is no law." "Where no law is, there is no +transgression." "Now we are delivered from the law, that being dead +wherein we were held." + +Such an attack upon what was reverenced and observed by the Jewish +Christians, and such doctrine which seemed to throw wide the flood-gates +of immorality, naturally excited alarm and indignation among those who +followed the more temperate teaching of Peter and James and John. + +The converts of St. Paul, in their eagerness to manifest their +emancipation from the Law, rolled up ceremonial and moral restrictions in +one bundle, and flung both clean away. + +The Corinthians, to show their freedom under the Gospel, boasted their +licence to commit incest "such as was not so much as named among the +Gentiles."(56) Nicolas, a hot Pauline, and his followers "rushed headlong +into fornication without shame;"(57) he had the effrontery to produce his +wife and offer her for promiscuous insult before the assembled +apostles;(58) the later Pauline Christians went further. The law was, it +was agreed, utterly bad, but it was promulgated by God; therefore the God +of the Law was not the same deity as the God of the Gospel, but another +inferior being, the Demiurge, whose province was rule, discipline, +restraint, whereas the God of the Gospel was the God of absolute freedom +and unrestrained licence. + +They refused to acknowledge any Scriptures save the Gospel of St. Luke, or +rather the Gospel of the Lord, another recension of that Gospel, drawn up +by order of St. Paul, and the Epistles of the Apostle of the Gentiles. + +But even in the first age the disorders were terrible. St. Paul's Epistles +give glimpses of the wild outbreak of antinomianism that everywhere +followed his preaching,--the drunkenness which desecrated the Eucharists, +the backbitings, quarrellings, fornication, lasciviousness, which called +forth such indignant denunciation from the great apostle. + +Yet he was as guiltless of any wish to relax the restraints of morality as +was, in later days, his great counterpart Luther. Each rose up against a +narrow formalism, and proclaimed the liberty of the Christian from +obligation to barren ceremonial; but there were those in the first, as +there were those in the sixteenth century, with more zeal than self- +control, who found "Justification by Faith only" a very comfortable +doctrine, quite capable of accommodating itself to a sensual or careless +life. + +St. Paul may have seen, and probably did see, that Christianity would +never make way if one part of the community was to be fettered by legal +restrictions, and the other part was to be free. According to the purpose +apparent in the minds of James and Peter, the Jewish converts were to +remain Jews, building up Christian faith on the foundation of legal +prescriptions, whilst the Gentile converts were to start from a different +point. There could be no unity in the Church under this system--all must go +under the Law, or all must fling it off. The Church, starting from her +cradle with such an element of weakness in her constitution, must die +prematurely. + +He was right in his view. But it is by no means certain that St. Peter and +St. James were as obstinately opposed to the gradual relaxation of legal +restrictions, and the final extinction or transformation of the ceremonial +Law, as he supposed. + +In the heat and noise of controversy, he no doubt used unguarded language, +said more than he thought, and his converts were not slow to take him _au +pied de la lettre_. + +The tone of Paul's letters shows conclusively that not for one moment +would he relax moral obligation. With the unsuspiciousness of a guileless +spirit, he never suspected that his words, taken and acted upon as a +practical system, were capable of becoming the charter of antinomianism. +Yet it was so. No sooner had he begun to denounce the Law, than he was +understood to mean the whole Law, not merely its ceremonial part. When he +began to expatiate on the freedom of Grace, he was understood to imply +that human effort was overridden. When he proclaimed Justification by +Faith only, it was held that he swept away for ever obligation to keep the +Commandments. + +The results were precisely the same in the sixteenth century, when Luther +re-affirmed Paulinism, with all his warmth and want of caution. At first +he proclaimed his doctrines boldly, without thought of their practical +application. When he saw the results, he was staggered, and hasted to +provide checks, and qualify his former words: + + + "Listen to the Papists," he writes; "the sole argument they use + against us is that no good result has come of my doctrine. And, in + fact, scarce did I begin to preach my Gospel before the country + burst into frightful revolt; schisms and sects tore the Church; + everywhere honesty, morality, and good order fell into ruin; every + one thought to live independently, and conduct himself after his + own fancy and caprices and pleasure, as though the reign of the + Gospel drew with it the suppression of all law, right and + discipline. Licence and all kinds of vices and turpitudes are + carried in all conditions to an extent they never were before. In + those days there was some observance of duty, the people + especially were decorous; but now, like a wild horse without rein + and bridle, without constraint or decency, they rush on the + accomplishment of their grossest lusts."(59) + + +Gaspard Schwenkfeld saw the result of this teaching, and withdrew from it +into what he considered a more spiritual sect, and was one of the founders +of Anabaptism, a reaction against the laxity and licentiousness of +Lutheranism. "This doctrine," said he, "is dangerous and scandalous; it +fixes us in impiety, and even encourages us in it."(60) + +The Epistles of St. Paul exhibit him grappling with this terrible evil, +crying out in anguish against the daily growing scandals, insisting that +his converts should leave off their "rioting and drunkenness, chambering +and wantonness, strife and envying;" that their bodies were temples of the +Spirit of God, not to be defiled with impurity; that it was in vain to +deceive themselves by boasting their faith and appealing to the freedom of +Grace. "Neither fornicators, nor idolaters, nor adulterers, nor +effeminate, nor abusers of themselves with mankind, nor thieves, nor +coveters, nor drunkards, nor revilers, nor extortioners, shall inherit the +kingdom of God." + +And he holds himself up to his Corinthian converts as an example that, +though professing liberty, they should walk orderly: "Be ye followers of +me, even as I also am of Christ."(61) But apparently all his efforts could +only control the most exuberant manifestations of antinomianism, like the +incest at Corinth. + +The grave Petrine Christians at Jerusalem were startled at the tidings +that reached them from Asia Minor and Greece. It was necessary that the +breach should be closed. The Church at Jerusalem was poor; a collection +was ordered by St. Paul to be made for its necessities. He undertook to +carry the money himself to Jerusalem, and at the same time, by conforming +to an insignificant legal custom, to recover the regard and confidence of +the apostles. + +This purpose emerges at every point in the history of St. Paul's last +visit to Jerusalem. But it was too late. The alienation of parties was too +complete to be salved over with a gift of money and appeased by shaven +crowns.(62) + +When St. Paul was taken, he made one ineffectual effort to establish his +relation to Judaism, by an appeal to the Pharisees. But it failed. He was +regarded with undisguised abhorrence by the Jews, with coldness by the +Nazarenes. The Jews would have murdered him. We do not hear that a +Nazarene visited him. + +Further traces of the conflict appear in the Epistles. The authenticity of +the Epistle to the Hebrews has been doubted, disputed, and on weighty +grounds. It is saturated with Philonism, whole passages of Philo re-appear +in the Epistle to the Hebrews, yet I cannot doubt that it is by St. Paul. +When the heat of contest was somewhat abated, when he saw how wofully he +had been misunderstood by his Jewish and Gentile converts in the matter of +the freedom of the Gospel; when he learned how that even the heathen, not +very nice about morals, spoke of the scandals that desecrated the +assemblies of the Pauline Christians,--then no doubt he saw that it was +necessary to lay down a plain, sharp line of demarcation between those +portions of the Law which were not binding, and those which were. +Following a train of thought suggested by Philo, whose works he had just +read, he showed that the ceremonial, sacrificial law was symbolical, and +that, as it typified Christ, the coming of the One symbolized abrogated +the symbol. But the moral law had no such natural limit, therefore it was +permanent. Yet he was anxious not to be thought to abandon his high views +of the dignity of Faith; and the Epistle to the Hebrews contains one of +the finest passages of his writing, the magnificent eulogy on Faith in the +11th chapter. St. Paul, like Luther, was not a clear thinker, could not +follow a thread of argument uninterruptedly to its logical conclusion. +Often, when he saw that conclusion looming before him, he hesitated to +assert it, and proceeded to weaken the cogency of his former reasoning, or +diverged to some collateral or irrelevant topic. + +The Epistle to the Hebrews is, I doubt not, a reflex of the mind of Paul +under the circumstances indicated. + +This Epistle, there can be little question, called forth the counterblast +of the Epistle of James, the Lord's brother. But the writer of that +Epistle exhibits an unjust appreciation of the character of St. Paul. Paul +was urged on by conviction, and not actuated by vanity. Yet the +exasperation must have been great which called forth the indignant +exclamation, "Wilt thou know, O vain man, that faith without works is +dead!"(63) + +The second of the Canonical Epistles attributed to St. Peter,(64) if not +the expression of the opinion of the Prince of the Apostles himself, +represents the feelings of Nazarene Christians of the first century. It +cautions those who read the writings of St. Paul, "which they that are +unlearned and unstable wrest, as they do also the other Scriptures, unto +their own destruction." + +The Nicolaitans, taking advantage of the liberty accorded them in one +direction, assumed it in another. In the letter to the Church of Pergamos, +in the Apocalypse, they are denounced as "eating things sacrificed to +idols, and committing fornication."(65) They are referred to as the +followers of Balaam, both in that Epistle and in the Epistles of Jude and +the 2nd of St. Peter. This is because Balaam has the same significance as +Nicolas.(66) Jude, the brother of James, writes of them: "Certain men are +crept in unawares ... ungodly men turning the grace of our God into +lasciviousness ... who defile the flesh, despise dominion, and speak evil +of dignities," _i.e._ of the apostles; "these speak evil of those things +which they know not; but what they know naturally, as brute beasts, in +those things they corrupt themselves. But, beloved, remember ye the words +which were spoken before of the apostles of our Lord Jesus Christ; how +that they told you there should be mockers in the last time, who should +walk after their own ungodly lusts. These be they who separate themselves, +sensual, having not the Spirit." + +And St. Peter wrote in wrath and horror. "It had been better not to have +known the way of righteousness, than, after they have known it, to turn +from the holy commandment delivered unto them."(67) + +The extreme Pauline party went on their way; Marcion, Valentine, Mark, +were its successive high-priests and prophets. It ran from one +extravagance to another, till it sank into the preposterous sect of the +Cainites; in their frantic hostility to the Law, canonizing Cain, Esau, +Pharaoh, Saul, all who are denounced in the Old Testament as having +resisted the God of the Law, and deifying the Serpent, the Deceiver, as +the God of the Gospel who had first revealed to Eve the secret of liberty, +of emancipation from restraint. + +But disorders always are on the surface, patent to every one, and cry out +for a remedy. Those into which the advanced Pauline party had fallen were +so flagrant, so repugnant to the good sense and right feelings of both Jew +and Gentile believers, that they forced on a reaction. The most +impracticable antinomians on one side, and obstructive Judaizers on the +other, were cut off, or cut themselves off, from the Church; and a temper +of mutual concession prevailed among the moderate. At the head of this +movement stood St. John. + +The work of reconciliation was achieved by the Apostle of Love. A happy +compromise was effected. The Sabbath and the Lord's-day were both +observed, side by side. Nothing was said on one side about distinction in +meats, and the sacred obligation of washing; and on the other, the Gentile +Christians adopted the Psalms of David and much of the ceremonial of the +Temple into their liturgy. The question of circumcision was not mooted. It +had died out of exhaustion, and the doctrine of Justification was accepted +as a harmless opinion, to be constantly corrected by the moral law and +common sense. + +A similar compromise took place at the English Reformation. In deference +to the dictation of foreign reformers, the Anglican divines adopted their +doctrine of Justification by Faith only into the Articles, but took the +wise precaution of inserting as an antidote the Decalogue in the Communion +Office, and of ordering it to be written up, where every one might read, +in the body of the church. + +The compromise effected by the influence and authority of St. John was +rejected by extreme partizans on the right and the left. The extreme +Paulines continued to refuse toleration to the Law and the Old Testament. +The Nazarene community had also its impracticable zealots who would not +endure the reading of the Pauline Epistles. + +The Church, towards the close of the apostolic age, was made up of a +preponderance of Gentile converts; in numbers and social position they +stood far above the Nazarenes. + +Under St. John, the Church assumed a distinctively Gentile character. In +its constitution, religious worship, in its religious views, it differed +widely from the Nazarene community in Palestine. + +With the disappearance from its programme of distinction of meats and +circumcision, its connection with Judaism had disappeared. But Nazarenism +was not confined to Palestine. In Rome, in Greece, in Asia Minor, there +were large communities, not of converted Jews only, but of proselytes from +Gentiledom, who regarded themselves as constituting the Church of Christ. +The existence of this fact is made patent by the Clementines and the +Apostolic Constitutions. St. Peter's successors in the see of Rome have +been a matter of perplexity. It has impressed itself on ecclesiastical +students that Linus and Cletus ruled simultaneously. I have little doubt +it was so. The Judaizing Church was strong in Rome. Probably each of the +two communities had its bishop set over it, one by Paul, the other by +Peter. + +Whilst the "Catholic" Church, the Church of the compromise, grew and +prospered, and conquered the world, the narrow Judaizing Church dwindled +till it expired, and with its expiration ceased conversion from Judaism. +This Jewish Church retained to the last its close relationship with +Mosaism. Circumstances, as has been shown, drew the Jewish believer and +the Pharisee together. + +When Jerusalem fell, the Gentile Church passed without a shudder under the +Bethlehem Gate, whereon an image of a swine had been set up in mockery; +contemplated the statue of Hadrian on the site of the Temple without +despair, and constituted itself under a Gentile bishop, Mark, in AElia +Capitolina. + +But the old Nazarene community, the Church of James and Symeon, clinging +tightly to its old traditions, crouched in exile at Pella, confounded by +the Romans in common banishment with the Jew. The guards thrust back +Nazarene and Jew alike with their spears, when they ventured to approach +the ruins of their prostrate city, the capital of their nation and of +their faith. + +The Church at Jerusalem under Mark was, to the Nazarene, alien; its bishop +an intruder. To the Nazarene, the memory of Paul was still hateful. The +Clementine Recognitions speak of him with thinly-disguised aversion, and +tell of a personal contest between him, when the persecutor Saul, and St. +James their bishop, and of his throwing down stairs, and beating till +nearly dead, the brother of the Lord. In the very ancient apocryphal +letter of St. Peter to St. James, belonging to the same sect, and dating +from the second century, Paul is spoken of as the "enemy preaching a +doctrine at once foolish and lawless."(68) The Nazarene Christians, as +Irenaeus and Theodoret tell us, regarded him as an apostate.(69) They +would not receive his Epistles or the Gospel of St. Luke drawn up under +his auspices. + +In the Homilies, St. Peter is made to say: + + + "Our Lord and Prophet, who hath sent us, declared that the Wicked + One, having disputed with him forty days, and having prevailed + nothing against him, promised that he would send apostles among + his subjects to deceive. Wherefore, above all, remember to shun + apostle or teacher or prophet who does not first accurately + compare his preaching with [that of] James, who was called the + Brother of my Lord, and to whom was entrusted the administration + of the Church of the Hebrews at Jerusalem. And that, even though + he come to you with credentials; lest the wickedness which + prevailed nothing when disputing forty days with our Lord should + afterwards, like lightning falling from heaven upon earth, send a + preacher to your injury, preaching under pretence of truth, like + this Simon [Magus], and sowing error."(70) + + +The reader has but to study the Clementine Homilies and Recognitions, and +his wonder at the silence of Josephus and Justus will disappear. + +Those curious books afford us a precious insight into the feelings of the +Nazarenes of the first and second centuries, showing us what was the +temper of their minds and the colour of their belief. They represent St. +James as the supreme head of the Church. He is addressed by St. Peter, +"Peter to James, the Lord and Bishop of the Holy Church, under the Father +of all." St. Clement calls him "the Lord and Bishop of bishops, who rules +Jerusalem, the Holy Church of the Hebrews, and the Churches everywhere +excellently founded by the providence of God." + +Throughout the curious collection of Homilies, Christianity is one with +Judaism. It is a reform of Mosaism. It bears the relation to Judaism, that +the Anglican Church of the last three centuries, it is pretended, bears to +the Mediaeval Church in England. Everything essential was retained; only +the traditions of the elders, the glosses of the lawyers, were rejected. + +Christianity is never mentioned by name. A believer is called, not a +Christian, but a Jew. Clement describes his own conversion: "I betook +myself to the holy God and Law of the Jews, putting my faith in the well- +assured conclusion that the Law has been assigned by the righteous +judgment of God."(71) + +Apion the philosopher, is spoken of as hating the Jews; the context +informs us that by Jews is meant those whom we should call Christians. + +Moses is the first prophet, Jesus the second. Like their spiritual +ancestors the Essenes, the Nazarenes protested that the Law was overlaid +with inventions of a later date; these Jesus came to efface, that he might +re-edit the Law in its ancient integrity. The original Law, as given by +God and written by Moses, was lost; it was found again after 300 years, +lost again, and then re-written from memory by Ezra. Thus it came to pass +that the Old Revelation went through various editions, which altered its +meaning, and left it a compound of truths and errors.(72) It was the mark +of a good and wise Jew, instructed by Jesus, to distinguish between what +was true and what was false in the Scriptures. + +Thus the Nazarene thought himself a Hebrew of the Hebrews, as an Anglican +esteems himself a better Catholic than the Catholics. The Nazarenes would +have resented with indignation the imputation that they were a sect alien +from the commonwealth of Israel, and, like all communities occupying an +uneasy seat between two stools, were doubly, trebly vehement in their +denunciation of that sect to which they were thought to bear some +relation. They repudiated "Christianity,"(73) as a high Anglican +repudiates Protestantism; they held aloof from a Pauline believer, as an +English Churchman will stand aloof from a Lutheran. + +And thus it came to pass that the Jewish historians of the first century +said nothing about Christ and the Church he founded. + +And yet St. Paul had wrought a work for Christ and the Church which, +humanly speaking, none else could have effected. + +The Nazarene Church was from its infancy prone to take a low view of the +nature of Christ. The Jewish converts were so infected with Messianic +notions that they could look on Jesus Christ only as the Messiah, not as +incarnate God. They could see in him a prophet, "one like unto Moses," but +not one equal to the Father. + +The teaching of the apostles seemed powerless at the time to lift the +faith of their Jewish converts to high views of the Lord's nature and +mission. Their Judaic prejudice strangled, warped their faith. Directly +the presence of the apostles was withdrawn, the restraint on this downward +gravitation was removed, and Nazarenism settled into heresy on the +fundamental doctrine of Christianity. To Gentiles it was in vain to preach +Messianism. Messianism implied an earnest longing for a promised +deliverer. Gentiles had no such longing, had never been led to expect a +deliverer. + +The apostle must take other ground. He took that of the Incarnation, the +Godhead revealing the Truth to mankind by manifestation of itself among +men, in human flesh. + +The apostles to the circumcision naturally appealed to the ruling +religious passion in the Jewish heart--the passion of hope for the promised +Messiah. The Messiah was come. The teaching of the apostles to the +circumcision necessarily consisted of an explanation of this truth, and +efforts to dissipate the false notions which coloured Jewish Messianic +hopes, and interfered with their reception of the truth that Jesus was the +one who had been spoken of by the prophets, and to whose coming their +fathers had looked. + +To the Gentiles, St. Paul preached Christ as the revealer to a dark and +ignorant world of the nature of God, the purpose for which He had made +man, and the way in which man might serve and please God. The Jews had +their revelation, and were satisfied with it. The Gentiles walked in +darkness; they had none; their philosophies were the gropings of earnest +souls after light. The craving of the Gentile heart was for a revelation. +Paul preached to them the truth manifested to the world through Christ. + +Thus Pauline teaching on the Incarnation counteracted the downward drag of +Nazarene Messianism, which, when left to itself, ended in denying the +Godhead of Christ. + +If for a century the churches founded by St. Paul were sick with moral +disorders, wherewith they were inoculated, the vitality of orthodox belief +in the Godhead of Christ proved stronger than moral heresy, cast it out, +and left only the scars to tell what they had gone through in their +infancy. + +Petrine Christianity upheld the standard of morality, Pauline Christianity +bore that of orthodoxy. + +St. John, in the cool of his old age, was able to give the Church its +permanent form. The Gentile converts had learned to reverence the purity, +the uprightness, the truthfulness of the Nazarene, and to be ashamed of +their excesses; and the Nazarene had seen that his Messianism supplied him +with nothing to satisfy the inner yearning of his nature. Both met under +the apostle of love to clasp hands and learn of one another, to confess +their mutual errors, to place in the treasury of the Church, the one his +faith, the other his ethics, to be the perpetual heritage of Christianity. + +Some there were still who remained fixed in their prejudices, self- +excommunicated, monuments to the Church of the perils she had gone +through, the Scylla and Charybdis through which she had passed with +difficulty, guided by her Divine pilot. + + ------------------------------------- + +I have been obliged at some length to show that the early Christian Church +in Palestine bore so close a resemblance to the Essene sect, that to the +ordinary superficial observer it was indistinguishable from it. And also, +that so broad was the schism separating the Nazarene Church consisting of +Hebrews, from the Pauline Church consisting of Gentiles that no external +observer who had not examined the doctrines of these communities would +suppose them to be two forms of the same faith, two religions sprung from +the same loins. Their connection was as imperceptible to a Jew, as would +be that between Roman Catholicism and Wesleyanism to-day. + +Both Nazarene and Jew worshipped in the same temple, observed the same +holy days, practised the same rites, shrank with loathing from the same +food, and mingled their anathemas against the same apostate, Paul, who had +cast aside at once the law in which he had been brought up, and the Hebrew +name by which he had been known. + +The silence of Josephus and Justus under these circumstances is +explicable. They have described Essenism; that description covers +Nazarenism as it appeared to the vulgar eye. If they have omitted to speak +of Jesus and his death, it is because both wrote at the time when Nazarene +and Pharisee were most closely united in sympathy, sorrow and regret for +the past. It was not a time to rip up old wounds, and Justus and Josephus +were both Pharisees. + +That neither should speak of Pauline Christianity is also not remarkable. +It was a Gentile religion, believed in only by Greeks and Romans; it had +no open _observable_ connection with Judaism. It was to them but another +of those many religions which rose as mushrooms, to fade away again on the +soil of the Roman world, with which the Jewish historians had little +interest and no concern. + +If this explanation which I have offered is unsatisfactory, I know not +whither to look for another which can throw light to the strange silence +of Philo, Josephus and Justus. + +It is thrown in the teeth of Christians, that history, apart from the +Gospels, knows nothing of Christ; that the silence of contemporary, and +all but contemporary, Jewish chroniclers, invalidates the testimony of the +inspired records. + +The reasons which I have given seem to me to explain this silence +plausibly, and to show that it arose, not from ignorance of the acts of +Christ and the existence of the Church, but from a deliberate purpose. + + + + +III. The Jew Of Celsus. + + +Celsus was one of the four first controversial opponents of Christianity. +His book has been lost, with the exception of such portions as have been +preserved by Origen. + +Nothing for certain is known of Celsus. Origen endeavours to make him out +to be an Epicurean, as prejudice existed even among the heathen against +this school of philosophy, which denied, or left as open questions, the +existence of a God, Providence, and the Eternity of the Soul. He says in +his first book that he has heard there had existed two Epicureans of the +name of Celsus, one who lived in the reign of Nero ({~DAGGER~} A.D. 68), the other +under Hadrian ({~DAGGER~} A.D. 138), and it is with this latter that he has to do. +But it is clear from passages of Celsus quoted by Origen, that this +antagonist of Christianity was no Epicurean, but belonged to that school +of Eclectics which based its teaching on Platonism, but adopted +modifications from other schools. Origen himself is obliged to admit in +several passages of his controversial treatise that the views of Celsus +are not Epicurean, but Platonic; but he pretends that Celsus disguised his +Epicureanism under a pretence of Platonism. Controversialists in the first +days of Christianity were as prompt to discredit their opponents by +ungenerous, false accusation, as in these later days. + +We know neither the place nor the date of the birth of Celsus. That he +lived later than the times of Hadrian is clear from his mention of the +Marcionites, who only arose in A.D. 142, and of the Marcellians, named +after the woman Marcella, who, according to the testimony of Irenaeus,(74) +first came to Rome in the time of Pope Anicetus, after A.D. 157. As Celsus +in two passages remarks that the Christians spread their doctrines +secretly, because they were forbidden under pain of death to assemble +together for worship, it would appear that he wrote his book {~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} +during the reign of Marcus Aurelius (between 161-180), who persecuted the +Christians. We may therefore put the date of the book approximately at +A.D. 176. + +The author is certainly the Celsus to whom Lucian dedicated his writing, +"Alexander the False Prophet." Of the religious opinions of Celsus we are +able to form a tolerable conception from the work of Origen. "If the +Christians only honoured One God," says he,(75) "then the weapons of their +controversy with others would not be so weak; but they show to a man, who +appeared not long ago, an exaggerated honour, and are of opinion that they +are not offending the Godhead, when they show to one of His servants the +same reverence that they pay to God Himself." Celsus acknowledges, with +the Platonists, One only, eternal, spiritual God, who cannot be brought +into union with impure matter, the world. All that concerns the world, he +says, God has left to the dispensation of inferior spirits, which are the +gods of heathendom. The welfare of mankind is at the disposal of these +inferior gods, and men therefore do well to honour them in moderation; but +the human soul is called to escape the chains of matter and strain after +perfect purity; and this can only be done by meditation on the One, +supreme, almighty God. "God," says he,(76) "has not made man in His image, +as Christians affirm; for God has not either the appearance of a man, nor +indeed any visible form." In the fourth Book he remarks, in opposition to +the Christian doctrine of the Incarnation, "I will appeal to that which +has been held as true in all ages,--that God is good, beautiful, blessed, +and possesses in Himself all perfections. If He came down among men, He +must have altered His nature; from a good God, He must have become bad; +from beautiful, ugly; from blessed, unhappy; and His perfect Being would +have become one of imperfection. Who can tolerate such a change? Only +transitory things alter their conditions; the intransitory remain ever the +same. Therefore it is impossible to conceive that God can have been +transformed in such a manner." + +It is remarkable that Celsus, living in the middle of the second century, +and able to make inquiries of aged Jews whose lives had extended from the +first century, should have been able to find out next to nothing about +Jesus and his disciples, except what he read in the Gospels. This is proof +that no traditions concerning Jesus had been preserved by the Jews, apart +from those contained in the Gospels, Canonical and Apocryphal. + +Origen's answer to Celsus is composed of eight Books. In the first Book a +Jew speaks, who is introduced by Celsus as addressing Jesus himself; in +the second Book this Jew addresses those of his fellow-countrymen who have +embraced Christianity; in the other six Books Celsus speaks for himself. +Origen extracts only short passages from the work of Celsus, and then +labours to demolish the force of the argument of the opponent of +Christianity as best he can. + +The arguments of Celsus and the counter-arguments of Origen do not concern +us here. All we have to deal with are those traditions or slanders +detailed to Celsus by the Jews, which he reproduces. That Celsus was in +communication with Jews when he wrote the two first Books is obvious, and +the only circumstances he relates which concern the life of our Lord he +derived from his Jewish informants. "The Jew (whom Celsus introduces) +addresses Jesus, and finds much fault. In the first place, he charges him +with having falsely proclaimed himself to be the Son of a Virgin; +afterwards, he says that Jesus was born in a poor Jewish village, and that +his mother was a poor woman of the country, who supported herself with +spinning and needlework; that she was cast off by her betrothed, a +carpenter; and that after she was thus rejected by her husband, she +wandered about in disgrace and misery till she secretly gave birth to +Jesus. Jesus himself was obliged from poverty and necessity to go down as +servant into Egypt, where, he learnt some of the secret sciences which are +in high honour among the Egyptians; and he placed such confidence in these +sciences, that on his return to his native land he gave himself out to be +a God." + +Origen adds: "The carpenter, as the Jew of Celsus declares, who was +betrothed to Mary, put the mother of Jesus from him, because she had +broken faith with him, in favour of a soldier named Panthera!" + +Again: "Celsus relates from the Gospel of Matthew the flight of Christ +into Egypt; but he denies all that is marvellous and supernatural in it, +especially that an angel should have appeared to Joseph and ordered him to +escape. Instead of seeking whether the departure of Jesus from Judaea and +his residence in Egypt had not some spiritual meaning, he has made up a +fable concerning it. He admits, indeed, that Jesus may have wrought the +miracles which attracted such a multitude of people to him, and induced +them to follow him as the Messiah; but he pretends that these miracles +were wrought, not by virtue of his divine power, but of his magical +knowledge. Jesus, says he, had a bad education; later he went into Egypt +and passed into service there, and there learnt some wonderful arts. When +he came back to his fatherland, on account of these arts, he gave himself +out to be a God."(77) + +"The Jew brought forward by Celsus goes on to say, 'I could relate many +things more concerning Jesus, all which are true, but which have quite a +different character from what his disciples relate touching him; but, I +will not now bring these forward.' And what are these facts," answers +Origen, "which are not in agreement with the narratives of the +Evangelists, and which the Jew refrains from mentioning? Unquestionably, +he is using only a rhetorical expression; he pretends that he has in his +store abundance of munitions of war to discharge against Jesus and his +doctrine, but in fact he knows nothing which can deceive the hearer with +the appearance of truth, _except those particulars which he has culled +from the the Gospels themselves_."(78) + +This is most important evidence of the utter ignorance of the Jews in the +second century of all that related to the history of our Lord. Justus and +Josephus had been silent. There was no written narrative to which the Jew +might turn for information; his traditions were silent. The fall of +Jerusalem and the dispersion of the Jews had broken the thread of their +recollections. + +It is very necessary to bear this in mind, in order to appreciate the +utter worthlessness of the stories told of our Saviour in the Talmud and +the Toledoth Jeschu. An attempt has been made to bolster up these late +fables, and show that they are deserving of a certain amount of +confidence.(79) + +But it is clear that the religious movement which our Lord originated in +Palestine attracted much less attention at the time than has been usually +supposed. The Sanhedrim at first regarded his teaching with the contempt +with which, in after times, Leo X. heard of the preaching of Luther. "It +is a schoolman's proposition," said the Pope. "A new rabbinical +tradition," the elders probably said. Only when their interests and fears +were alarmed, did they interfere to procure the condemnation of Christ. +And then they thought no more of their victim and his history than they +did later of the history of James, the Lord's brother. The preaching and +death of Jesus led to no tumultuous outbreak against the Roman government, +and therefore excited little interest. The position of Christ as the God- +man was not forced on them by the Nazarenes. The Jews noticed the virtues +of these men, but ignored their peculiar tenets, till traditions were +lost; and when the majesty of Christ, incarnate God, shone out on the +world which turned to acknowledge him, they found that they had preserved +no records, no recollections of the events in the history of Jesus. That +he was said by Christians to have been born of a Virgin, driven into Egypt +by King Herod--that he wrought miracles, gathered disciples, died on the +cross and rose again--they heard from the Christians; and these facts they +made use of to pervert them into fantastic fables, to colour them with +malignant inventions. The only trace of independent tradition is in the +mention made of Panthera by the Jew produced by Celsus. + +It is perhaps worthy of remark that St. Epiphanius, who wrote against +heresies at the end of the fourth century, gives the genealogy of Jesus +thus:(80) + + + _Jacob, called Panther_, married to ? + Offspring: + Mary, married to Joseph + Offspring: + _Jesus_ + Cleophas + + +It shows that in the fourth century the Jewish stories of Panthera had +made such an impression on the Christians, that his name was forced into +the pedigree of Jesus. + +Had any of the stories found in the Toledoth Jeschu existed in the second +century, we should certainly have found them in the book of Celsus. + +Origen taunts the Jew with knowing nothing of Christ but what he had found +out from the Gospels. He would not have uttered that taunt had any anti- +Christian apocryphal biographies of Christ existed in his day. The Talmud, +indeed, has the tale of Christ having studied magic in Egypt. Whence this +legend, as well as that of Panthera, came, we shall see presently. + + + + +IV. The Talmud. + + +The Talmud (_i.e._ the Teaching) consists of two parts, the Mischna and +the Gemara. + +The Mischna (_i.e._ {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}, Second Law, or Recapitulation) is a +collection of religious ordinances, interpretations of Old Testament +passages, especially of Mosaic rules, which have been given by various +illustrious Rabbis from the date of the founding of the second Temple, +therefore from about B.C. 400 to the year A.D. 200. These interpretations, +which were either written or orally handed down, were collected in the +year A.D. 219 by the Rabbi Jehuda the Holy, at Tiberias, on the Sea of +Galilee, into a book to which he gave the name of Mischna, the +Recapitulation of the Law. At that time the Jewish Sanhedrim and the +Patriarch resided at Tiberias. After the destruction of Jerusalem in A.D. +70, the Sanhedrim, which consisted of seventy-one persons, assembled at +Jamnia, the ancient Philistine city of Jabne; but on the insurrection of +the Jews under Barcochab, A.D. 135, it took up its quarters at Tiberias. +There the Sanhedrim met under a hereditary Patriarch of the family of +Gamaliel, who bore the title of Nasi, Chief, till A.D. 420, when the last +member of the house of Gamaliel died, and the Patriarchate and Sanhedrim +departed from Tiberias. + +The Mischna is made up of six Orders (Sedarim), which together contain +sixty-three Tractates. The first Order or Seder is called Iesaim, and +treats of agriculture. The second, Moed, treats of festivals. The third, +Naschim, deals with the rights of women. The fourth, Nezikim, or Jechnoth, +treats of cases of law. The fifth, Kodaschim, of holy things. The sixth, +Taharoth, of impurity and purifications. + +The Orders of Kodaschim and Taharoth are incomplete. The Jerusalem Talmud +consists of only the first four, and the tract Nidda, which belongs to the +Order Taharoth. + +Now it is deserving of remark, that many of the Rabbis whose sayings are +recorded in the Mischna lived in the time of our Lord, or shortly after, +and yet that not the smallest reference is made to the teaching of Jesus, +nor even any allusion to him personally. Although the Mischna was drawn up +beside the Sea of Galilee, at Tiberias, near where Jesus lived and wrought +miracles and taught, neither he nor his followers are mentioned once +throughout the Mischna. + +There must be a reason why the Mischna, as well as Josephus and Justus of +Tiberias, is silent respecting Jesus of Nazareth. The reason I have +already given. The followers of Jesus were regarded as belonging to the +sect of the Essenes. Our Lord's teaching made no great impression on the +Jews of his time. It was so radically unlike the pedantry and puerilities +of their Rabbis, that they did not acknowledge him as a teacher of the +Law. He had preached Essene disengagement from the world, conquest of +passion. Only when Essene enthusiasm was thought to threaten the powerful +families which held possession of and abused the pontifical office, had +the high-priest and his party taken alarm, and obtained the condemnation +and death of Jesus. Their alarm died away, the political situation +altered, the new Essenianism ceased to be suspected, and Nazarene +Christianity took its place among the parties of Judaism, attracting +little notice and exciting no active hostility. + +The Mischna was drawn up at the beginning of the third century, when +Christianity was spreading rapidly through the Roman empire, and had +excited the Roman emperors to fierce persecution of those who professed +it. Yet Jehuda the Holy says not a word about Christ or Christianity. + +He and those whose sayings he quotes had no suspicion that this religion, +which was gaining ground every day among the Gentiles, had sprung from the +teaching of a Jew. Christianity ruffled not the surface of Jewdom. The +harmless Nazarenes were few, and were as strict observers of the Law as +the straitest Pharisees. + +And if Christianity was thus a matter of indifference to the Jews, no +wonder that every recollection of Jesus of Nazareth, every tradition of +his birth, his teaching, his death, had died away, so that, even at the +close of the second century, Origen could charge his Jew opponent with +knowing nothing of Jesus save what he had learned from the Gospels. + +The Mischna became in turn the subject of commentary and interpretation by +the Rabbis. The explanations of famous Rabbis, who taught on the Mischna, +were collected, and called Gemara (the Complement), because with it the +collection of rabbinical expositions of the Law was completed. + +There are two editions of the Gemara, one made in Palestine and called the +Jerusalem Gemara, the other made at Babylon. + +The Jerusalem Gemara was compiled about A.D. 390, under the direction of +the Patriarch of Tiberias. But there was a second Jewish Patriarchate at +Babylon, which lasted till A.D. 1038, whereas that of Tiberias was +extinguished, as has been already said, in A.D. 420. + +Among the Babylonish Jews, under the direction of their Patriarch, an +independent school of commentators on the Mischna had arisen. Their +opinions were collected about the year A.D. 500, and compose the +Babylonish Gemara. This latter Gemara is held by modern Jews in higher +esteem than the Jerusalem Gemara. + +The Mischna, which is the same to both Gemaras, together with one of the +commentaries and glosses, called Mekilta and Massektoth, form either the +Jerusalem or the Babylonish Talmud. + +All the Jewish historians who speak of the compilation of the Gemara of +Babylon, are almost unanimous on three points: that the Rabbi Ashi was the +first to begin the compilation, but that death interrupted him before its +completion; that he had for his assistant another doctor, the Rabbi Avina; +and that a certain Rabbi Jose finished the work seventy-three years after +the death of Rabbi Ashi. Rabbi Ashi is believed to have died A.D. 427, +consequently the Babylonish Talmud was completed in A.D. 500. + +St. Jerome (d. 420) was certainly acquainted with the Mischna, for he +mentions it by name.(81) + +St. Ephraem (d. 378) says: + + + "The Jews have had four sorts of traditions which they call + Repetitions ({~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}). The first bear the name of Moses the + Prophet; they attribute the second to a doctor named Akiba or Bar + Akiba. The third pass for being those of a certain Andan or Annan, + whom they call also Judas; and they maintain that the sons of + Assamonaeus were the authors of the fourth. It is from these four + sources that all those doctrines among them are derived, which, + however futile they may be, by them are esteemed as the most + profound science, and of which they speak with ostentation."(82) + + +From this it appears that St. Ephraem was acquainted not only with the +Mischna, but with the Gemara, then in process of formation. + +Both the Jerusalem and the Babylonish Gemara, in their interpretations of +the Mischna, mention Jesus and the apostles, or, at all events, have been +supposed to do so. At the time when both Gemaras were drawn up, +Christianity was the ruling religion in the Roman empire, and the Rabbis +could hardly ignore any longer the Founder of the new religion. But their +statements concerning Jesus are untrustworthy, because so late. Had they +occurred in the Mischna, they might have deserved attention. + +But before we consider the passages containing allusions to Jesus, it will +be well to quote a very singular anecdote in the Jerusalem Gemara:(83) + + + "It happened that the cow of a Jew who was ploughing the ground + began to low. An Arab (or a traveller) who was passing, and who + understood the language of beasts, on hearing this lowing said to + the labourer, 'Son of a Jew! son of a Jew! loose thine ox and set + it free from the plough, for the Temple is fallen.' But as the ox + lowed a second time, he said, 'Son of a Jew! son of a Jew! yoke + thy ox, join her to the plough, for the Messiah is born.' 'What is + his name?' asked the Jew. '{~HEBREW LETTER KAF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER BET~}{~HEBREW LETTER HE~}{~HEBREW LETTER SAMEKH~}, the Consoler,' replied the Arab. + 'And what is the name of his father?' asked the Jew. 'Hezekiah,' + answered the Arab. 'And whence comes he?' 'From the royal palace + of Bethlehem Juda.' Then the Jew sold his ox and his plough, and + becoming a seller of children's clothes went to Bethlehem, where + he found the mother of the Consoler afflicted, because that, on + the day he was born, the Temple had been destroyed. But the other + women, to console her, said that her son, who had caused the ruin + of the Temple, would speedily rebuild it. Some days after, she + owned to the seller of children's clothes that the Consoler had + been ravished from her, and that she knew not what had become of + him. Rabbi Bun observes thereupon that there was no need to learn + from an Arab that the Messiah would appear at the moment of the + fall of the Temple, as the prophet Isaiah had predicted this very + thing in the two verses, x. 34 and xi. 1, on the ruin of the + Temple, and the cessation of the daily sacrifice, which took place + at the siege by the Romans, or by the impious kingdom." + + +This is a very curious story, and its appearance in the Talmud is somewhat +difficult to understand. + +We must now pass on to those passages which have been supposed to refer to +our Lord. + +In the Babylonish Gemara(84) it is related that when King Alexander +Jannaeus persecuted the Rabbis, the Rabbi Jehoshua, son of Parachias, fled +with his disciple Jesus to Alexandria in Egypt, and there both received +instruction in Egyptian magic. On their way back to Judaea, both were +hospitably lodged by a woman. Next day, as Jehoshua and his disciple were +continuing their journey, the master praised the hospitality of their +hostess, whereupon his disciple remarked that she was not only a +hospitable but a comely woman. + +Now as it was forbidden to Rabbis to look with admiration on female +beauty, the Rabbi Jehoshua was so angry with his disciple, that he +pronounced on him excommunication and a curse. Jesus after this separated +from his master, and gave himself up wholly to the study of magic. + +The name Jesus is Jehoshua Graecised. Both master and pupil in this legend +bore the same name, but that of the pupil is in the Talmud abbreviated +into Jeschu. + +This story is introduced in the Gemara to illustrate the obligation +incumbent on a Rabbi to keep custody over his eyes. It bears no signs of +having been forced in so as to give expression to antipathy against +Jeschu. + +That this Jeschu is our blessed Lord is by no means evident. On the +contrary, the balance of probability is that the pupil of Jehoshua Ben +Perachia was an entirely different person. + +This Jehoshua, son of Perachia, is a known historical personage. He was +one of the Sanhedrim in the reign of Alexander Jannaeus. He began to teach +as Rabbi in the year of the world 3606, or B.C. 154. Alexander Jannaeus, +son of Hyrcanus, was king of the Jews in B.C. 106. The Pharisees could not +endure that the royal and high-priestly functions should be united in the +same person; they therefore broke out in revolt. The civil war caused the +death of some 50,000, according to Josephus. When Alexander had suppressed +the revolt, he led 800 prisoners to the fortress of Bethome, and crucified +them before the eyes of his concubines at a grand banquet he gave. + +The Pharisees, and those of the Sanhedrim who had not fallen into his +hands, sought safety in flight. It was then probably that Jehoshua, son of +Perachia, went down into Egypt and was accompanied by Jeschu. + +Jehoshua was buried at Chittin, but the exact date of his death is not +known.(85) + +Alexander Jannaeus died B.C. 79, after a reign of twenty-seven years, +whilst besieging the castle of Ragaba on the further side of Jordan. + +It will be seen at once that the date of the Talmudic Jeschu is something +like a century earlier than that of the Jesus of the Gospels. + +Moreover, it cannot be said that Jewish tradition asserts their identity. +On the contrary, learned Jewish writers have emphatically denied that the +Jeschu of the Talmud is the Jesus of the Gospels. + +In the "Disputation" of the Rabbi Jechiels with Nicolas, a convert, occurs +this statement. "This (which is related of Jesus and the Rabbi Joshua, son +of Perachia) contains no reference to him whom Christians honour as a +God;" and then he points out that the impossibility of reconciling the +dates is enough to prove that the disciple of Joshua Ben Perachia was a +person altogether distinct from the Founder of Christianity. + +The Rabbi Lippmann(86) gives the same denial, and shows that Jesus of the +Gospels was a contemporary of Hillel, whereas the Jeschu of the anecdote +lived from two to three generations earlier. + +The Rabbi Salman Zevi entered into the question with great care in a +pamphlet, and produced ten reasons for concluding that the Jeschu of the +Talmud was not the Jesus, son of Mary, of the Evangelists.(87) + +We can see now how it was that the Jew of Celsus brought against our Lord +the charge of having learned magic in Egypt. He had heard in the Rabbinic +schools the anecdote of Jeschu, pupil of Jehoshua, son of Perachia,--an +anecdote which could scarcely fail to be narrated to all pupils. He at +once concluded that this Jeschu was the Jesus of the Christians, without +troubling himself with the chronology. + +In the Mischna, Tract. Sabbath, fol. 104, it is forbidden to make marks +upon the skin. The Babylonish Gemara observes on this passage: "Did not +the son of Stada mark the magical arts on his skin, and bring them with +him out of Egypt?" This son of Stada is Jeschu, as will presently appear. + +In the Mischna of Tract. Sanhedrim, fol. 43, it is ordered that he who +shall be condemned to death by stoning shall be led to the place of +execution with a herald going before him, who shall proclaim the name of +the offender, and shall summon those who have anything to say in +mitigation of the sentence to speak before the sentence is put in +execution. + +On this the Babylonish Gemara remarks, "There exists a tradition: On the +rest-day before the Sabbath they crucified Jeschu. For forty days did the +herald go before him and proclaim aloud, He is to be stoned to death +because he has practised evil, and has led the Israelites astray, and +provoked them to schism. Let any one who can bring evidence of his +innocence come forward and speak! But as nothing was produced which could +establish his innocence, he was crucified on the rest-day of the Passah +(_i.e._ the day before the Passover)." + +The Mischna of Tract. Sanhedrim, fol. 67, treats of the command in Deut. +xiii. 6-11, that any Hebrew who should introduce the worship of other gods +should be stoned with stones. On this the Gemara of Babylon relates that, +in the city of Lydda, Jeschu was heard through a partition endeavouring to +persuade a Jew to worship idols; whereupon he was brought forth and +crucified on the eve of the Passover. "None of those who are condemned to +death by the Law are spied upon except only those (seducers of the +people). How are they dealt with? They light a candle in an inner chamber, +and place spies in an outer room, who may watch and listen to him (the +accused). But he does not see them. Then he whom the accused had formerly +endeavoured to seduce says to him, 'Repeat, I pray you, what you told me +before in private.' Then, should he do so, the other will say further, +'But how shall we leave our God in heaven and serve idols?' Now should the +accused be converted and repent at this saying, it is well; but if he goes +on to say, That is our affair, and so and so ought we to do, then the +spies must lead him off to the house of judgment and stone him. This is +what was done to the son of Stada at Lud, and they hung him up on the eve +of the Passover."(88) And the Tract. Sanhedrim says, "It is related that +on the eve of the Sabbath they crucified Jeschu, a herald going before +him," as has been already quoted; and then follows the comment: "Ula said, +Will you not judge him to have been the son of destruction, because he is +a seducer of the people? For the Merciful says (Deut. xiii. 8), Thou shalt +not spare him, neither shalt thou conceal him. But I, Jesus, am heir to +the kingdom. Therefore (the herald) went forth proclaiming that he was to +be stoned because he had done an evil thing, and had seduced the people, +and led them into schism. And (Jeschu) went forth to be stoned with stones +because he had done an evil thing, and had seduced the people and led them +into schism." + +The Babylonish Gemara to the Mischna of Tract. Sabbath gives the following +perplexing account of the parents of Jeschu:(89) "They stoned the son of +Stada in Lud (Lydda), and crucified him on the eve of the Passover. This +Stada's son was Pandira's son. Rabbi Chasda said Stada's husband was +Pandira's master, namely Paphos, son of Jehuda. But how was Stada his +mother? His (_i.e._ Pandira's) mother was a woman's hair-dresser. As they +say in Pombeditha (the Babylonish school by the Euphrates), this one went +astray (S'tath-da) from her husband." + +The Gloss or Paraphrase on this is: "Stada's son was not the son of +Paphos, son of Jehuda; No. As Rabbi Chasda observed, Paphos had a servant +named Pandira. Well, what has that to do with it? Tell us how it came to +pass that this son was born to Stada. Well, it was on this wise. Miriam, +the mother of Pandira, used to dress Stada's hair, and ... Stada became a +mother by Pandira, son of Miriam. As they say in Pombeditha, Stada by name +and Stada by nature."(90) + +The obscurity of the passage arises from various causes. R. Chasda is a +punster, and plays on the double meaning of "Baal" for "husband" and +"master." There is also ambiguity in the pronoun "his;" it is difficult to +say to whom it always refers. The Paraphrase is late, and is a conjectural +explanation of an obscure passage. + +It is clear that the Jeschu of the Talmud was the son of one Stada and +Pandira. But the name Pandira having the appearance of being a woman's +name,(91) this led to additional confusion, for some said that Pandira was +his mother's name. + +The late Gloss does not associate Stada with the blessed Virgin. It gives +the name of Miriam or Mary to be the mother of Pandira, the father of +Jeschu. The Jew of Celsus says that the mother of Jesus was a poor +needlewoman, who also span for her livelihood. He probably recalled what +was said of Miriam, the mother of Panthera, and grandmother of Jeschu, and +applied it to St. Mary the Virgin, misled by the obscurity of the saying +of Chasda, which was orally repeated in the Rabbinic schools. + +The Jerusalem Gemara to Tract. Sabbath says: "The sister's son of Rabbi +Jose swallowed poison, or something deadly. There came to him a man and +conjured him in the name of Jeschu, son of Pandeira, and he was healed or +made easy. But when he went forth it was said to him, How hast thou healed +him? He answered, by using such and such words. Then he (R. Jose) said to +him, It had been better for him to have died than to have heard this name. +And so it was with him (_i.e._ the boy died)." + +In another place:(92) "Eleasar, the son of Damah, was bitten by a serpent. +There came to him James, a man of the town of Sechania, to cure him in the +name of Jeschu, son of Pandeira; but the Rabbi Ismael would not suffer it, +but said, It is not permitted to thee, son of Damah. But he (James) said, +Suffer me, and I will bring an argument against thee which is lawful. But +he would not suffer him." + +The Gemara to Tract. Sanhedrim, fol. 43, mentions five disciples of Jeschu +Ben-Stada, namely, Matthai, Nakai, Netzer, Boni and Thoda. It says:-- + + + Jeschu had five disciples, Matthai, Nakai, Nezer and Boni, and + also Thoda. They brought Matthai (to the tribunal) to pronounce + sentence of death against him. He said, Shall Matthai suffer when + it is written (Ps. xlii. 3), {~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} When shall I come to appear + before the presence of God? They replied, Shall not Matthai die + when it is written, {~HEBREW LETTER MEM~}{~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~} When shall he die and his name perish? + They produced Nakai. He said, Shall Nakai {~HEBREW LETTER NUN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER YOD~} die? Is it not + written, The innocent {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER QOF~}{~HEBREW LETTER YOD~} slay thou not? (Exod. xxiii. 7). They + answered him, Shall not Nakai die when it is written, In the + secret places does he murder the innocent? (Ps. x. 8). When they + brought forth Netzer, he said unto them, Shall Netzer {~HEBREW LETTER NUN~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} be + slain? Is it not written (Isa. xi. 1), A branch {~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER TSADI~}{~HEBREW LETTER RESH~} shall grow + out of his roots? They replied, Shall not Netzer die because it is + written (Isa. xiv. 19), Thou art cast out of thy grave like an + abominable branch? They brought forth Boni {~HEBREW LETTER BET~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~}. He said, Shall + Boni die the death when it is written (Ex. iv. 22), {~HEBREW LETTER BET~}{~HEBREW LETTER NUN~}{~HEBREW LETTER YOD~} My son, my + firstborn, is Israel? They replied, Shall not Boni die the death + when it is written (Ex. v. 23), So I will slay thy son, thy + firstborn son? They led out Thoda {~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~}. He said, Shall Thoda die + when it is written (Ps. c. 1), A psalm {~HEBREW LETTER LAMED~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}{~HEBREW LETTER DALET~}{~HEBREW LETTER HE~} of thanksgiving? They + replied, Shall not Thoda die when it is written (Ps. 1. 23), "He + that sacrificeth praise, he honoureth me?" + + +This is all that the Gemara tells us about Jeschu, son of Stada or +Pandira. It behoves us now to consider whether he can have been the same +person as our Lord. + +That there really lived such a person as Jeschu Ben-Pandira, and that he +was a disciple of the Rabbi Jehoshua Ben-Perachia, I see no reason to +doubt. + +That he escaped from Alexander Jannaeus with his master into Egypt, and +there studied magical arts; that he returned after awhile to Judaea, and +practised his necromantic arts in his own country, is also not improbable. +Somewhat later the Jews were famous, or infamous, throughout the Roman +world as conjurors and exorcists. Egypt was the head-quarters of magical +studies. + +That Jeschu, son of Pandira, was stoned to death, in accordance with the +Law, for having practised magic, is also probable. The passages quoted are +unanimous in stating that he was stoned for this offence. The Law decreed +this as the death sorcerers were to undergo. + +In the Talmud, Jeschu is first stoned and then crucified. The object of +this double punishment being attributed to him is obvious. The Rabbis of +the Gemara period had begun--like the Jew of Celsus--to confuse Jesus son of +Mary with Jeschu the sorcerer. Their tradition told of a Jeschu who was +stoned; Christian tradition, of a Jesus who was crucified. They combined +the punishments and fused the persons into one. But this was done very +clumsily. It is possible that more than one Jehoshua has contributed to +form the story of Jeschu in the Talmud. For his mother Stada is said to +have been married to Paphos, son of Jehuda. Now Paphos Ben-Jehuda is a +Rabbi whose name recurs several times in the Talmud as an associate of the +illustrious Rabbi Akiba, who lived after the destruction of Jerusalem, and +had his school at Bene-Barah. To him the first composition of the Mischna +arrangements is ascribed. As a follower of the pseudo-Messiah Barcochab, +in the war of Trajan and Hadrian, he sealed a life of enthusiasm with a +martyr's death, A.D. 135, at the capture of Bether. When the Jews were +dispersed and forbidden to assemble, Akiba collected the Jews and +continued instructing them in the Law. Paphus remonstrated with him on the +risk. Akiba answered by a parable. "A fox once went to the river side, and +saw the fish flying in all directions. What do you fear? asked the fox. +The nets spread by the sons of men, answered the fish. Ah, my friends, +said the fox, come on shore by me, and so you will escape the nets that +drag the water." A few days after, Akiba was in prison, and Paphus also. +Paphus said, "Blessed art thou, Rabbi Akiba, because thou art imprisoned +for the words of the Law, and woe is me who am imprisoned for matters of +no importance."(93) + +We naturally wonder how it is that Stada, the mother of Jeschu, who was +born about B.C. 120, should be represented as the wife of Paphus, son of +Jehuda, who died about A.D. 150, two centuries and a half later. + +It is quite possible that this Paphus lost his wife, who eloped from him +with one Pandira, and became mother of a son named Jehoshua. The name of +Jehoshua or Jesus is common enough. + +In Gittin, Paphus is again mentioned. "There is who finds a fly in his +cup, and he takes it out, and will not drink of it. And this is what did +Paphus Ben-Jehuda, who kept the door shut upon his wife, and nevertheless +she ran away from him."(94) + +Mary, the plaiter of woman's hair, occurs in Chajigah. "Rabbi Bibai, when +the angel of death at one time stood before him, said to his messenger, +Go, and bring hither Mary, the women's hair-dresser. And the young man +went," &c.(95) + +According to the Toledoth Jeschu, as we shall see presently, Mary's +instructor is the Rabbi Simon Ben Schetach. She is visited and questioned +by the Rabbi Akiba. This visitation by Akiba is given in the Talmudic +tract, Calla,(96) and thence the author of the Toledoth Jeschu drew it. + +"As once the Elders sat at the gate, there passed two boys before them. +One uncovered his head, the other did not. Then said the Rabbi Elieser, +The latter is certainly a Mamser; but the Rabbi Jehoshua(97) said, He is a +Ben-hannidda. Akiba said, He is both a Mamser and a Ben-hannidda. They +said to him, How canst thou oppose the opinion of thy companions? He +answered, I will prove what I have said. Then he went to the boy's mother, +who was sitting in the market selling fruit, and said to her, My daughter, +if you will tell me the truth I will promise you eternal life. She said to +him, Swear to me. And he swore with his lips, but in his heart he did not +ratify the oath." Then he learned what he desired to know, and came back +to his companions and told them all.(98) + +We have here corroborative evidence that this Stada and her son Jeschu +lived at the time of Akiba and Paphus, that is, after the fall of +Jerusalem, in the earlier part of the second century. + +I think that probably the story grew up thus: + +A certain Jehoshua, in the reign of Alexander Jannaeus, went down into +Egypt, and there learnt magic. He returned to Judaea, where he practised +it, but was arrested at Lydda and executed by order of the Sanhedrim, by +being stoned to death. + +But who was this Jehoshua? Tradition was silent. However, there was a +floating recollection of a Jehoshua born of one Stada, wife of Paphus, son +of Jehuda, the companion of Akiba. The two Jehoshuas were confounded +together. Thus stood the story when Origen wrote against Celsus in A.D. +176. + +By A.D. 500 it had grown considerably. The Jew of Celsus had already fused +Jesus of Nazareth with the other two Jehoshuas. This led to the Rabbis of +the Gemara relating that Jehoshua was both stoned and crucified. + +I do not say that this certainly is the origin of the story as it appears +in the Talmud, but it bears on the face of it strong likelihood that it +is. Jehoshua who went into Egypt could not have been stoned to death after +the destruction of Jerusalem and the revolt of Barcochab, for then the +Jews had not the power of life and death in their hands. The execution +must have taken place long before; yet the Rabbis whose names appear in +connection with the story--always excepting Jehoshua son of Perachia--all +belong to the second century after Christ. + +The solution I propose is simple, and it explains what otherwise would be +inexplicable. + +If it be a true solution, it proves that the Jews in A.D. 500, when the +Babylonian Gemara was completed, had no traditions whatever concerning +Jesus of Nazareth. + +We shall see next how the confusion that originated in the Talmud grew +into the monstrous romance of the Toledoth Jeschu, the Jewish counter- +Gospel of the Middle Ages. + + + + +V. The Counter-Gospels. + + +In the thirteenth century it became known among the Christians that the +Jews were in possession of an anti-evangel. It was kept secret, lest the +sight of it should excite tumults, spoliation and massacre. But of the +fact of its existence Christians were made aware by the account of +converts. + +There are, in reality, two such anti-evangels, each called Toldoth Jeschu, +not recensions of an earlier text, but independent collections of the +stories circulating among the Jews relative to the life of our Lord. + +The name of Jesus, which in Hebrew is Joshua or Jehoshua (the Lord will +sanctify) is in both contracted into Jeschu by the rejection of an _Ain_, +{~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~} for {~HEBREW LETTER YOD~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER AYIN~}. + +The Rabbi Elias, in his Tischbi, under the word Jeschu, says, "Because the +Jews will not acknowledge him to be the Saviour, they do not call him +Jeschua, but reject the Ain and call him Jeschu." And the Rabbi Abraham +Perizol, in his book Maggers Abraham, c. 59, says, "His name was Jeschua; +but as Rabbi Moses, the son of Majemoun of blessed memory, has written it, +and as we find it throughout the Talmud, it is written Jeschu. They have +carefully left out the _Ain_, because he was not able to save himself." + +The Talmud in the Tract. Sanhedrim(99) says, "It is not lawful to name the +name of a false God." On this account the Jews, rejecting the mission of +our Saviour, refused to pronounce his name without mutilating it. By +omitting the _Ain_, the Cabbalists were able to give a significance to the +name. In its curtailed form it is composed of the letters Jod, Schin, Vau, +which are taken to stand for {~HEBREW LETTER YOD~}{~HEBREW LETTER MEM~}{~HEBREW LETTER HET~} {~HEBREW LETTER SHIN~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~} {~HEBREW LETTER VAV~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER KAF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER VAV~} jimmach schemo vezichrono, +"His name and remembrance shall be extinguished." This is the reason given +by the Toledoth Jeschu. + +Who were the authors of the books called Toledoth Jeschu, the two counter- +Gospels, is not known. + +Justin Martyr, who died A.D. 163, speaks of the blasphemous writings of +the Jews about Jesus;(100) but that they contained traditions of the life +of the Saviour can hardly be believed in presence of the silence of +Josephus and Justus, and the ignorance of the Jew of Celsus. Origen says +in his answer, that "though innumerable lies and calumnies had been forged +against the venerable Jesus, none had dared to charge him with any +intemperance whatever."(101) He speaks confidently, with full assurance. +If he had ever met with such a calumny, he would not have denied its +existence, he would have set himself to work to refute it. Had such +calumnious writings existed, Origen would have been sure to know of them. +We may therefore be quite satisfied that none such existed in his time, +the middle of the third century. + +The Toledoth Jeschu comes before us with a flourish of trumpets from +Voltaire. "Le Toledos Jeschu," says he, "est le plus ancien ecrit Juif, +qui nous ait ete transmis contre notre religion. C'est une vie de Jesus +Christ, toute contraire a nos Saints Evangiles: elle parait etre du +premier siecle, et meme ecrite avant les evangiles."(102) A fair specimen +of reckless judgment on a matter of importance, without having taken the +trouble to examine the grounds on which it was made! Luther knew more of +it than did Voltaire, and put it in a very different place:-- + + + "The proud evil spirit carries on all sorts of mockery in this + book. First he mocks God, the Creator of heaven and earth, and His + Son Jesus Christ, as you may see for yourself, if you believe as a + Christian that Christ is the Son of God. Next he mocks us, all + Christendom, in that we believe in such a Son of God. Thirdly, he + mocks his own fellow Jews, telling them such disgraceful, foolish, + senseless affairs, as of brazen dogs and cabbage-stalks and such + like, enough to make all dogs bark themselves to death, if they + could understand it, at such a pack of idiotic, blustering, + raging, nonsensical fools. Is not that a masterpiece of mockery + which can thus mock all three at once? The fourth mockery is this, + that whoever wrote it has made a fool of himself, as we, thank + God, may see any day." + + +Luther knew the book, and, translated it, or rather condensed it, in his +"Schem Hamphoras."(103) + +There are two versions of the Toledoth Jeschu, differing widely from one +another. The first was published by Wagenseil, of Altdorf, in 1681. The +second by Huldrich at Leyden in 1705. Neither can boast of an antiquity +greater than, at the outside, the twelfth century. It is difficult to say +with certainty which is the earlier of the two. Probably both came into +use about the same time; the second certainly in Germany, for it speaks of +Worms in the German empire. + +According to the first, Jeschu (Jesus) was born in the year of the world +4671 (B.C. 910), in the reign of Alexander Jannaeus (B.C. 106-79)! He was +the son of Joseph Pandira and Mary, a widow's daughter, the sister of +Jehoshua, who was affianced to Jochanan, disciple of Simeon Ben Schetah; +and Jeschu became the pupil of the Rabbi Elchanan. Mary is of the tribe of +Juda. + +According to the second, Jeschu was born in the reign of Herod the +Proselyte, and was the son of Mary, daughter of Calpus, and sister of +Simeon, son of Calpus, by Joseph Pandira, who carried her off from her +husband, Papus, son of Jehuda. Jeschu was brought up by Joshua, son of +Perachia, in the days of the illustrious Rabbi Akiba! Mary is of the tribe +of Benjamin. + +The anachronisms of both accounts are so gross as to prove that they were +drawn up at a very late date, and by Jews singularly ignorant of the +chronology of their history. + +In the first, Mary is affianced to Jochanan, disciple of Simeon Ben +Schetah. Now Schimon or Simeon, son of Scheta, is a well-known character. +He is said to have strangled eighty witches in one day, and to have been +the companion of Jehudu Ben Tabai. He flourished B.C. 70. + +In the second life we hear of Mary being the sister of Simeon Ben Kalpus +(Chelptu). He also is a well-known Rabbi, of whom many miracles are +related. He lived in the time of the Emperor Antoninus, before whom he +stood as a disciple, when an old man (circ. A.D. 160). + +In this also the Rabbi Akiba is introduced. Akiba died A.D. 135. Also the +Rabbi Jehoshua Ben Levi. Now this Rabbi's date can also be fixed with +tolerable accuracy. He was the teacher of the Rabbi Jochanan, who compiled +the Jerusalem Talmud. His date is A.D. 220. + +We have thus, in the two lives of Jeschu, the following personages +introduced as contemporaries: + +I. II. + +Jeschu born (date given), B.C. Herod the Great, B.C. 70-4. +910. +Alexander Jannaeus, B.C. R. Jehoshua Ben Perachia, _c._ +106-79. B.C. 90. +R. Simeon Ben Schetach, B.C. R. Akiba, A.D. 135. +70. + R. Papus Ben Jehuda, _c._ A.D. + 140. + R. Jehoshua Ben Levi, _c._ + A.D. 220. + +The second Toledoth Jeschu closes with, "These are the words of Jochanan +Ben Zaccai;" but it is not clear whether it is intended that the book +should be included in "The words of Jochanan," or whether the reference is +only to a brief sentence preceding this statement, "Therefore have they no +part or lot in Israel. The Lord bless his people Israel with peace." +Jochanan Ben Zaccai was a priest and ruler of Israel for forty years, from +A.D. 30 or 33 to A.D. 70 or 73. He died at Jamnia, near Jerusalem (Jabne +of the Philistines), and was buried at Tiberias. + +Nor are these anachronisms the only proofs of the ignorance of the +composers of the two anti-evangels. In the first, on the death of King +Alexander Jannaeus, the government falls into the hands of his wife +Helena, who is represented as being "also called Oleina, and was the +mother of King Mumbasius, afterwards called Hyrcanus, who was killed by +his servant Herod." + +The wife of Alexander Jannaeus was Alexandra, not Helena; she reigned from +B.C. 79 to B.C. 71. She was the mother of Hyrcanus and Aristobulus; but +was quite distinct from Oleina, mother of Mumbasius, and Mumbasius was a +very different person from Hyrcanus. Oleina was a queen of Adiabene in +Assyria. + +The first Life refers to the Talmud: "This is the same Mary who dressed +and curled women's hair, mentioned several times in the Talmud." + +Both give absurd anecdotes to account for monks wearing shaven crowns; +both reasons are different. + +In the first Life, the Christian festivals of the Ascension "forty days +after Jeschu was stoned," that of Christmas, and the Circumcision "eight +days after," are spoken of as institutions of the Christian Church. + +In the VIIIth Book of the Apostolical Constitutions, the festivals of the +Nativity and the Ascension are spoken of,(104) consequently they must have +been kept holy from a very early age. But it was not so with the feast of +the Circumcision. + +The 1st of January was a great day among the heathen. In the Homilies of +the Fathers down to the eighth century, the 1st of January is called the +"Feast of Satan and Hell," and the faithful are cautioned against +observing it. All participation in the festivities of that day was +forbidden by the Council "in Trullo," in A.D. 692, and again in the +Council of Rome, A.D. 744. + +Pope Gelasius (A.D. 496) forbade all observance of the day, according to +Baronius(105), in the hope of rooting out every remembrance of the pagan +ceremonies which were connected with it. In ancient Sacramentaries is a +mass on this day, "de prohibendo ab idolis." Nevertheless, traces of the +celebration of the Circumcision of Christ occur in the fourth century; for +Zeno, Bishop of Verona (d. A.D. 380), preached a sermon on it. In the +ancient Mozarabic Kalendar, in the Martyrology wrongly attributed to St. +Jerome, and in the Gelasian Sacramentary, the Circumcision is indicated on +January 1. But though noted in the Kalendars, the day was, for the reason +of its being observed as a heathen festival, not treated by the Church as +a festival till very late. Litanies and penitential offices were appointed +for it. + +The notice in the Toledoth Jeschu, therefore, points to a time when the +feast was observed with outward demonstration of joy, and the sanction of +the Church accorded to other festivities. + +The Toledoth Jeschu adopts the fable of the Sanhedrim and King having sent +out an account of the trial of Jesus to the synagogues throughout the +world to obtain from them an expression of opinion. The synagogue of Worms +remonstrated against the execution of Christ. "The people of Girmajesa +(Germany) and all the neighbouring country round Girmajesa which is now +called Wormajesa (Worms), and which lies in the realm of the Emperor, and +the little council in the town of Wormajesa, answered the King (Herod) and +said, Let Jesus go, and slay him not! Let him live till he falls and +perishes of his own accord." + +The synagogues of several cities in the Middle Ages did in fact, produce +apocryphal letters which they pretended had been written by their +forefathers remonstrating with the Jewish Sanhedrim at Jerusalem, and +requesting that Jesus might be spared. An epistle was produced by the Jews +of Ulm in A.D. 1348, another by the Jews of Ratisbon about the same date, +from the council at Jerusalem to their synagogues.(106) The Jews of Toledo +pretended to possess similar letters in the reign of Alfonso the Valiant, +A.D. 1072. These letters probably served to protect them from feeling the +full stress of persecution which oppressed the Jews elsewhere. + +The most astonishing ignorance of Gospel accounts of Christ and the +apostles is observable in both anti-evangels. Matthias and Matthew are the +same, so are John the Baptist and John the Apostle, whilst Thaddaeus is +said to be "also called Paul," and Simon Peter is confounded with Simon +Magus.(107) + +These are instances of the confusion of times and persons into which these +counter-Gospels have fallen, and they are sufficient to establish their +late and worthless character. + +The two anti-Gospels are clearly not two editions of an earlier text. The +only common foundation on which both were constructed was the mention of +Jeschu, son of Panthera, in the Talmud. Add to this such distorted +versions of Gospel stories as circulated among the Jews in the Middle +Ages, and we have the constituents of both counter-Gospels. Both exhibit a +profound ignorance of the sacred text, but a certain acquaintance with +prominent incidents in the narrative of the Evangelists, not derived +directly from the Gospels, but, as I believe, from miracle-plays and +pictorial and sculptured representations such as would meet the eye of a +mediaeval Jew at every turn. + +We have not to cast about far for a reason which shall account for the +production of these anti-evangels. + +The persecution to which the Jews were subjected in the Middle Ages from +the bigotry of the rabble or the cupidity of princes, fanned their dislike +for Christianity into a flame of intense mortal abhorrence of the Founder +of that religion whose votaries were their deadliest foes. The Toledoth +Jeschu is the utterance of this deep-seated hatred,--the voice of an +oppressed people execrating him who had sprung from the holy race, and +whose blood was weighing on their heads. + +And it is not improbable that the Gospel record of the patient, loving +life of Jesus may have exerted an influence on the young who ventured, +with the daring curiosity of youth, to explore those peaceful pages. What +answer had the Rabbis to make to those of their own religion who were +questioning and wavering? They had no counter-record to oppose to the +Gospels, no tradition wherewith to contest the history written by the +Evangelists. The notices in the Talmud were scanty, incomplete. It was +open to dispute whether these notices really related to Christ Jesus. + +Under such circumstances, a book which professed to give a true account of +Jesus was certain to be hailed and accepted without too close a scrutiny +as to its authenticity; much as in the twelfth century Joseph Ben Gorion's +"Jewish War" was assumed to be authentic. + +The Toledoth Jeschu or "Birth of Jesus" boldly identified the Jesus of the +Gospels with the Jeschu of the Talmud, and attempted to harmonize the +Rabbinic and the Christian stories. + +There is a certain likeness between the two counter-Gospels, but this +arises solely from each author being actuated by the same motives as the +other, and from both deriving from common sources,--the Talmud and Jewish +misrepresentations of Gospel events. + +But if there be a likeness, there is sufficient dissimilarity to make it +evident that the two authors wrote independently, and had no common +written text to amplify and adorn. + + + + +VI. The First Toledoth Jeschu. + + +We will take first the WAGENSEIL edition of the TOLEDOTH JESCHU,(108) and +give an outline of the story, only suppressing the most offensive +particulars, and commenting on the narrative as we proceed. Wagenseil's +Toledoth Jeschu begins as follows: + + + "In the year of the world 4671, in the days of King Jannaeus, a + great misfortune befel Israel. There arose at that time a scape- + grace, a wastrel and worthless fellow, of the fallen race of + Judah, named Joseph Pandira. He was a well-built man, strong and + handsome, but he spent his time in robbery and violence. His + dwelling was at Bethlehem, in Juda. And there lived near him a + widow with her daughter, whose name was Mirjam; and this is the + same Mirjam who dressed and curled women's hair, who is mentioned + several times in the Talmud." + + +It is remarkable that the author begins with the very phrase found in +Josephus. He calls the appearance of our Lord "a great misfortune which +befel Israel." Josephus, after the passage which has been intruded into +his text relative to the miracles and death of Christ, says, "About this +time another great misfortune set the Jews in commotion;" from which it +appears as if Josephus regarded the preaching of Christ as a great +misfortune. That he made no such reference has been already shown. + +The author also places the birth of Jesus, in accordance with the Talmud, +in the reign of Alexander Jannaeus, who reigned from B.C. 106 to B.C. 79. +He reckons from the creation of the world, and gives the year as 4671 +(B.C. 910). This manner of reckoning was only introduced among the Jews in +the fourth century after Christ, and did not become common till the +twelfth century. + +The Wagenseil Toledoth goes on to say that the widow engaged Mirjam to an +amiable, God-fearing youth, named Jochanan (John), a disciple of the Rabbi +Simeon, son of Shetach (fl. B.C. 70); but he went away to Babylon, and she +became the mother of Jeschu by Joseph Pandira. The child was named Joshua, +after his uncle, and was given to the Rabbi Elchanan to be instructed in +the Law. + +One day Jeschu, when a boy, passed before the Rabbi Simeon Ben Shetach and +other members of the Sanhedrim without uncovering his head and bowing his +knee. The elders were indignant. Three hundred trumpets were blown, and +Jeschu was excommunicated and cast out of the Temple. Then he went away to +Galilee, and spent there several years. + + + "Now at this time the unutterable Name of God was engraved in the + Temple on the corner-stone. For when King David dug the + foundations, he found there a stone in the ground on which the + Name of God was engraved, and he took it and placed it in the Holy + of Holies. + + "But as the wise men feared lest some inquisitive youth should + learn this Name, and be able thereby to destroy the world, which + God avert! they made, by magic, two brazen lions, which they set + before the entrance to the Holy of Holies, one on the right, the + other on the left. + + "Now if any one were to go within, and learn the holy Name, then + the lions would begin to roar as he came out, so that, out of + alarm and bewilderment, he would lose his presence of mind and + forget the Name. + + "And Jeschu left Upper Galilee, and came secretly to Jerusalem, + and went into the Temple and learned there the holy writing; and + after he had written the incommunicable Name on parchment, he + uttered it, with intent that he might feel no pain, and then he + cut into his flesh, and hid the parchment with its inscription + therein. Then he uttered the Name once more, and made so that his + flesh healed up again. + + "And when he went out at the door, the lions roared, and he forgot + the Name. Therefore he hasted outside the town, cut into his + flesh, took the writing out, and when he had sufficiently studied + the signs he retained the Name in his memory." + + +It is scarcely necessary here to point out the amazing ignorance of the +author of the Toledoth Jeschu in making David the builder of the Temple, +and in placing the images of lions at the entrance to the Holy of Holies. +The story is introduced because Jeschu, son of Stada, in the Talmud is +said to have made marks on his skin. But the author knew his Talmud very +imperfectly. The Babylonian Gemara says, "Did not the son of Stada mark +the magical arts on his skin, and bring them with him out of Egypt?" The +story in the Talmud which accounted for the power of Jeschu to work +miracles was quite different from that in the Toledoth Jeschu. In the +Talmud he has power by bringing out of Egypt, secretly cut on his skin, +the magic arts there privately taught; in the Toledoth he acquires his +power by learning the incommunicable Name and hiding it under his flesh. + +However, the author says, "He could not have penetrated into the Holy of +Holies without the aid of magic; for how would the holy priests and +followers of Aaron have suffered him to enter there? This must certainly +have been done by the aid of magic." But the author gives no account of +how Jeschu learned magic. That we ascertain from the Huldrich text, where +we are told that Jeschu spent many years in Egypt, the head-quarters of +those who practised magic. + +Having acquired this knowledge, Jeschu went into Galilee and proclaimed +himself to have been the creator of the world, and born of a virgin, +according to the prophecy of Isaiah (vii. 14). As a sign of the truth of +his mission, he said: + + + "Bring me here a dead man, and I will restore him to life. Then + all the people hasted and dug into a grave, but found nothing in + it but bones. + + "Now when they told him that they had found only bones, he said, + Bring them hither to me. + + "So when they had brought them, he placed the bones together, and + surrounded them with skin and flesh and muscles, so that the dead + man stood up alive on his feet. + + "And when the people saw this, they wondered greatly; and he said, + Do ye marvel at this that I have done? Bring hither a leper, and I + will heal him. + + "So when they had placed a leper before him, he gave him health in + like manner, by means of the incommunicable Name. And all the + people that saw this fell down before him, prayed to him and said, + Truly thou art the Son of God! + + "But after five days the report of what had been done came to + Jerusalem, to the holy city, and all was related that Jeschu had + wrought in Galilee. Then all the people rejoiced greatly; but the + elders, the pious men, and the company of the wise men, wept + bitterly. And the great and the little Sanhedrim mourned, and at + length agreed that they would send a deputation to him. + + "For they thought that, perhaps, with God's help, they might + overpower him, and bring him to judgment, and condemn him to + death. + + "Therefore they sent unto him Ananias and Achasias, the noblest + men of the little council; and when they had come to him, they + bowed themselves before him reverently, in order to deceive him as + to their purpose. And he, thinking that they believed in him, + received them with smiling countenance, and placed them in his + assembly of profligates. + + "They said unto him, The most pious and illustrious among the + citizens of Jerusalem sent us unto thee, to hear if it shall + please thee to go to them; for they have heard say that thou art + the Son of God. + + "Then answered Jeschu and said, They have heard aright. I will do + all that they desire, but only on condition that both the great + and lesser Sanhedrim and all who have despised my origin shall + come forth to meet me, and shall honour and receive me as servants + of their Lord, when I come to them. + + "Thereupon the messengers returned to Jerusalem and related all + that they had heard. + + "Then answered the elders and the righteous men, We will do all + that he desires. Therefore these men went again to Jeschu, and + told him that it should be even as he had said. + + "And Jeschu said, I will go forthwith on my way! And it came to + pass, when he had come as far as Nob,(109) nigh unto Jerusalem, + that he said to his followers, Have ye here a good and comely ass? + + "They answered him that there was one even at hand. Therefore he + said, Bring him hither to me. + + "And a stately ass was brought unto him, and he sat upon it, and + rode into Jerusalem. And as Jeschu entered into the city, all the + people went forth to meet him. Then he cried, saying, Of me did + the prophet Zacharias testify, Behold thy King cometh unto thee, + righteous and a Saviour, poor, and riding on an ass, and a colt + the foal of an ass! + + "Now when they heard this, all wept bitterly and rent their + clothes. And the most righteous hastened to the Queen. She was the + Queen Helena, wife of King Jannaeus, and she reigned after her + husband's death. She was also called Oleina, and had a son, King + Mumbasus, otherwise called Hyrcanus, who was slain by his servant + Herod.(110) + + "And they said to her, He stirreth up the people; therefore is he + guilty of the heaviest penalty. Give unto us full power, and we + will take him by subtlety. + + "Then the Queen said, Call him hither before me, and I will hear + his accusation. But she thought to save him out of their hands + because he was related to her. But when the elders saw her + purpose, they said to her, Think not to do this, Lady and Queen! + and show him favour and good; for by his witchcraft he deceives + the people. And they related to her how he had obtained the + incommunicable Name.... + + "Then the Queen answered, In this will I consent unto you; bring + him hither that I may hear what he saith, and see with my eyes + what he doth; for the whole world speaks of the countless miracles + that he has wrought. + + "And the wise men answered, This will we do as thou hast said. So + they sent and summoned Jeschu, and he came and stood before the + Queen." + + +In the sight of Queen Helena, Jeschu then healed a leper and raised a dead +man to life. + + + "Then Jeschu said, Of me did Isaiah prophesy: The lame shall leap + as a hart, and the tongue of the dumb shall sing. + + "So the Queen turned to the wise men and said, How say ye that + this man is a magician? Have I not seen with my eyes the wonders + he has wrought as being the Son of God? + + "But the wise men answered and said, Let it not come into the + heart of the Queen to say so; for of a truth he is a wizard. + + "Then the Queen said, Away with you, and bring no such accusations + again before me! + + "Therefore the wise men went forth with sad hearts, and one turned + to another and said, Let us use subtlety, that we may get him into + our hands. And one said to another, If it seems right unto you, + let one of us learn the Name, as he did, and work miracles, and + perchance thus we shall secure him. And this counsel pleased the + elders, and they said, He who will learn the Name and secure the + Fatherless One shall receive a double reward in the future life. + + "And thereupon one of the elders stood up, whose name was Judas, + and spake unto them, saying, Are ye agreed to take upon you the + blame of such an action, if I speak the incommunicable Name? for + if so, I will learn it, and it may happen that God in His mercy + may bring the Fatherless One into my power. + + "Then all cried out with one voice, The guilt be on us; but do + thou make the effort and succeed. + + "Thereupon he went into the Holiest Place, and did what Jeschu had + done. And after that he went through the city and raised a cry, + Where are those who have proclaimed abroad that the Fatherless is + the Son of God? Cannot I, who am mere flesh and blood, do all that + Jeschu has done? + + "And when this came to the ears of the Queen, Judas was brought + before her, and all the elders assembled and followed him. Then + the Queen summoned Jeschu, and said to him, Show us what thou hast + done last. And he began to work miracles before all the people. + + "Thereat Judas spake to the Queen and to all the people, saying, + Let nothing that has been wrought by the Fatherless make you + wonder, for were he to set his nest between the stars, yet would I + pluck him down from thence! + + "Then said Judas, Moses our teacher said: + + "If thy brother, the son of thy mother, or thy son, or thy + daughter, or the wife of thy bosom, or thy friend, which is as + thine own soul, entice thee secretly, saying, Let us go and serve + other gods, which thou hast not known, thou, nor thy fathers; + + "Namely, of the gods of the people which are round about you, nigh + unto thee, or far off from thee, from the one end of the earth + even unto the other end of the earth; + + "Thou shalt not consent unto him, nor hearken unto him; neither + shall thine eye pity him, neither shalt thou spare, neither shalt + thou conceal him: + + "But thou shalt surely kill him; thine hand shall be first upon + him to put him to death, and afterwards the hand of all the + people. + + "And thou shalt stone him with stones, that he die; because he + hath sought to thrust thee away from the Lord thy God, which + brought thee out of the land of Egypt, from the house of bondage. + + "But the Fatherless One answered, Did not Isaias prophesy of me? + And my father David, did he not speak of me? The Lord said unto + me, Thou art my Son; this day have I begotten thee. Desire of me, + and I will give thee the heathen for thine inheritance and the + uttermost part of the earth for thy possession. Thou shalt rule + them with a rod of iron, and break them in pieces like a potter's + vessel. And in like manner he speaks in another place, The Lord + said unto my Lord, Sit thou on my right hand, till I make thine + enemies my footstool! And now, behold! I will ascend to my + Heavenly Father, and will sit me down at His right hand. Ye shall + see it with your eyes, but thou, Judas, shalt not prevail! + + "And when Jeschu had spoken the incommunicable Name, there came a + wind and raised him between heaven and earth. Thereupon Judas + spake the same Name, and the wind raised him also between heaven + and earth. And they flew, both of them, around in the regions of + the air; and all who saw it marvelled. + + "Judas then spake again the Name, and seized Jeschu, and thought + to cast him to the earth. But Jeschu also spake the Name, and + sought to cast Judas down, and they strove one with the other." + + +Finally Judas prevails, and casts Jeschu to the ground, and the elders +seize him, his power leaves him, and he is subjected to the tauntings of +his captors. Then sentence of death was spoken against him. + + + "But when Jeschu found his power gone, he cried and said, Of me + did my father David speak, For thy sake are we killed all the day + long; we are counted as sheep for the slaughter. + + "Now when the disciples of Jeschu saw this, and all the multitude + of sinners who had followed him, they fought against the elders + and wise men of Jerusalem, and gave Jeschu opportunity to escape + out of the city. + + "And he hasted to Jordan; and when he had washed therein his power + returned, and with the Name he again wrought his former miracles. + + "Thereafter he went and took two millstones, and made them swim on + the water; and he seated himself thereon, and caught fishes to + feed the multitudes that followed him." + + +Before going any further, it is advisable to make a few remarks on what +has been given of this curious story. + +The Queen Helena is probably the mother of Constantine, who went to +Jerusalem in A.D. 326 to see the holy sites, and, according to an early +legend, discovered the three crosses on Calvary. There are several +incidents in the apocryphal story which bear a resemblance to the +incidents in the Toledoth Jeschu. + +The Empress Helena favours the Christians against the Jews. Where three +crosses are found, a person suffering from "a grievous and incurable +disease" is applied to the crosses, and recovers on touching the true one. +Then the same experiment is tried with a dead body, with the same +success.(111) According to the Apocryphal Acts of St. Cyriacus, a Jew +named Judas was brought before the Empress, and ordered to point out where +the cross was buried. Judas resisted, but was starved in a well till he +revealed the secret. The resemblance between the stories consists in the +names of Helena and Judas, and the miracles of healing a leper, and +raising a dead man to life. + +According to the Apocryphal Acts of St. Cyriacus, Judas was the grandson +of Zacharias, and nephew of St. Stephen the protomartyr.(112) + +It is remarkable that Jeschu should be made to quote two passages in the +Psalms as prophecies of himself, both of which are used in this manner in +the New Testament: Ps. ii. 7, in Acts xiii. 33, and again Heb. i. 5, and +v. 5; and Ps. cx. 1, in St. Matthew xxii. 44, and the corresponding +passages in St. Mark and St. Luke; also in Acts ii. 34, in 1 Cor. xv. 25, +and Heb. i. 13. + +The scene of the struggle in the air is taken from the contest of St. +Peter with Simon Magus, and reminds one of the contest in the Arabian +Nights between the Queen of Beauty and the Jin in the story of the Second +Calender. + +The putting forth from land on a millstone on the occasion of the +miraculous draught of fishes is probably a perversion of the incident of +Jesus entering into the boat of Peter--the stone--before the miracle was +performed, according to St. Luke, v. 1-8. In the Toledoth Jeschu there are +two millstones which our Lord sets afloat, and he mounts one, and then the +fishes are caught; in St. Luke's Gospel there are two boats. + + + "He saw two ships standing by the lake.... And he entered into one + of the ships, which was Simon's, and prayed him that he would + thrust out a little from the land. And he sat down and taught the + people out of the ship. Now when he had left speaking, he said + unto Simon, Launch out into the deep, and let down your nets for a + draught." + + +It was standing on the swimming-stone, according to the Huldrich version, +that Jeschu preached to the people, and declared to them his divine +mission. + +The story goes on. The Sanhedrim, fearing to allow Jeschu to remain at +liberty, send Judas after him to Jordan. Judas pronounces a great +incantation, which obliges the Angel of Sleep to seal the eyes of Jeschu +and his disciples. Then, whilst they sleep, he comes and cuts from the arm +of Jeschu a scrap of parchment on which the Name of Jehovah is written, +and which was concealed under the flesh. Jeschu awakes, and a spirit +appears to him and vexes him sore. Then he feels that his power is gone, +and he announces to his disciples that his hour is come when he must be +taken by his enemies. + +The disciples, amongst whom is Judas, who unobserved, has mingled with +them, are sorely grieved; but Jeschu encourages them, and bids them +believe in him, and they will obtain thrones in heaven. Then he goes with +them to the Paschal Feast, in hopes of again being able to penetrate into +the Holy of Holies, and reading again the incommunicable Name, and of thus +recovering his power. But Judas forewarns the elders, and as Jeschu enters +the Temple he is attacked by armed men. The Jewish servants do not know +Jeschu from his disciples. Accordingly Judas flings himself down before +him, and thus indicates whom they are to take. Some of the disciples offer +resistance, but are speedily overcome, and take to flight to the +mountains, where they are caught and executed. + + + "But the elders of Jerusalem led Jeschu in chains into the city, + and bound him to a marble pillar, and scourged him, and said, + Where are now all the miracles thou hast wrought? And they plaited + a crown of thorns and set it on his head. Then the Fatherless was + in anguish through thirst, and he cried, saying, Give me water to + drink! So they gave him acid vinegar; and after he had drunk + thereof he cried, Of me did my father David prophesy, They gave me + gall to eat, and in my thirst they gave me vinegar to drink.(113) + But they answered, If thou wert God, why didst thou not know it + was vinegar before tasting of it? Now thou art at the brink of the + grave, and changest not. But Jeschu wept and said, My God, my God! + why hast thou forsaken me? And the elders said, If thou be God, + save thyself from our hands. But Jeschu answered, saying, My blood + is shed for the redemption of the world, for Isaiah prophesied of + me, He was wounded for our transgression and bruised for our + iniquities; our chastisement lies upon him that we may have peace, + and by his wounds we are healed.(114) Then they led Jeschu forth + before the greater and the lesser Sanhedrim, and he was sentenced + to be stoned, and then to be hung on a tree. And it was the eve of + the Passover and of the Sabbath. And they led him forth to the + place where the punishment of stoning was wont to be executed, and + they stoned him there till he was dead. And after that, the wise + men hung him on the tree; but no tree would bear him; each brake + and yielded. And when even was come the wise men said, We may not, + on account of the Fatherless, break the letter of the law (which + forbids that one who is hung should remain all night on the tree). + Though he may have set at naught the law, yet will not we. + Therefore they buried the Fatherless in the place where he was + stoned. And when, midnight was come, the disciples came and seated + themselves on the grave, and wept and lamented him. Now when Judas + saw this, he took the body away and buried it in his garden under + a brook. He diverted the water of the brook elsewhere; but when + the body was laid in its bed, he brought its waters back again + into their former channel. + + "Now on the morrow, when the disciples had assembled and had + seated themselves weeping, Judas came to them and said, Why weep + you? Seek him who was buried. And they dug and sought, and found + him not, and all the company cried, He is not in the grave; he is + risen and ascended into heaven, for, when he was yet alive, he + said, He would raise him up, Selah!" + + +When the Queen heard that the elders had slain Jeschu and had buried him, +and that he was risen again, she ordered them within three days to produce +the body or forfeit their lives. In sore alarm, the elders seek the body, +but cannot find it. They therefore proclaim a fast. + + + "Now there was amongst them an elder whose name was Tanchuma; and + he went forth in sore distress, and wandered in the fields, and he + saw Judas sitting in his garden eating. Then Tanchuma drew near to + him, and said to him, What doest thou, Judas, that thou eatest + meat, when all the Jews fast and are in grievous distress? + + "Then Judas was astonished, and asked the occasion of the fast. + And the Rabbi Tanchuma answered him, Jeschu the Fatherless is the + occasion, for he was hung up and buried on the spot where he was + stoned; but now is he taken away, and we know not where he is + gone. And his worthless disciples cry out that he is ascended into + heaven. Now the Queen has condemned us Israelites to death unless + we find him. + + "Judas asked, And if the Fatherless One were found, would it be + the salvation of Israel? The Rabbi Tanchuma answered that it would + be even so. + + "Then spake Judas, Come, and I will show you the man whom ye seek; + for it was I who took the Fatherless from his grave. For I feared + lest his disciples should steal him away, and I have hidden him in + my garden and led a water-brook over the place. + + "Then the Rabbi Tanchuma hasted to the elders of Israel, and told + them all. And they came together, and drew him forth, attached to + the tail of a horse, and brought him before the Queen, and said, + See! this is the man who, they say, has ascended into heaven! + + "Now when the Queen saw this, she was filled with shame, and + answered not a word. + + "Now it fell out, that in dragging the body to the place, the hair + was torn off the head; and this is the reason why monks shave + their heads. It is done in remembrance of what befel Jeschu. + + "And after this, in consequence thereof, there grew to be strife + between the Nazarenes and the Jews, so that they parted asunder; + and when a Nazarene saw a Jew he slew him. And from day to day the + distress grew greater, during thirty years. And the Nazarenes + assembled in thousands and tens of thousands, and hindered the + Israelites from going up to the festivals at Jerusalem. And then + there was great distress, such as when the golden calf was set up, + so that they knew not what to do. + + "And the belief of the opposition grew more and more, and spread + on all sides. Also twelve godless runagates separated and + traversed the twelve realms, and everywhere in the assemblies of + the people uttered false prophecies. + + "Also many Israelites adhered to them, and these were men of high + renown, and they strengthened the faith in Jeschu. And because + they gave themselves out to be messengers of him who was hung, a + great number followed them from among the Israelites. + + "Now when the wise men saw the desperate condition of affairs, one + said to another, Woe is unto us! for we have deserved it through + our sins. And they sat in great distress, and wept, and looked up + to heaven and prayed. + + "And when they had ended their prayer, there rose up a very aged + man of the elders, by name Simon Cephas, who understood prophecy, + and he said to the others, Hearken to me, my brethren! and if ye + will consent unto my advice, I will separate these wicked ones + from the company of the Israelites, that they may have neither + part nor lot with Israel. But the sin do ye take upon you. + + "Then answered they all and said, The sin be on us; declare unto + us thy counsel, and fulfil thy purpose. + + "Therefore Simon, son of Cephas, went into the Holiest Place and + wrote the incommunicable Name, and cut into his flesh and hid the + parchment therein. And when he came forth out of the Temple he + took forth the writing, and when he had learned the Name he betook + himself to the chief city of the Nazarenes,(115) and he cried + there with a loud voice, Let all who believe in Jeschu come unto + me, for I am sent by him to you! + + "Then there came to him multitudes as the sand on the sea-shore, + and they said to him, Show us a sign that thou art sent! And he + said, What sign? They answered him, Even the signs that Jeschu + wrought when he was alive." + + +Accordingly he heals a leper and restores a dead man to life. And when the +people saw this, they submitted to him, as one sent to them by Jeschu. + + + Then said Simon Cephas to them, Yea, verily, Jeschu did send me to + you, and now swear unto me that ye will obey me in all things that + I command you. + + "And they swore to him, We will do all things that thou + commandest. + + "Then Simon Cephas said, Ye know that he who hung on the tree was + an enemy to the Israelites and the Law, because of the prophecy of + Isaiah, Your new moons and festivals my soul hateth.(116) And that + he had no pleasure in the Israelites, according to the saying of + Hosea, Ye are not my people.(117) Now, although it is in his power + to blot them in the twinkling of an eye from off the face of the + earth, yet will he not root them out, but will keep them ever in + the midst of you as a witness to his stoning and hanging on the + tree. He endured these pains and the punishment of death, to + redeem your souls from hell. And now he warns and commands you to + do no harm to any Jew. Yea, even should a Jew say to a Nazarene, + Go with me a mile, he shall go with him twain; or should a + Nazarene be smitten by a Jew on one cheek, let him turn to him the + other also, that the Jews may enjoy in this world their good + things, for in the world to come they must suffer their punishment + in hell. If ye do these things, then shall ye merit to sit with + them (_i.e._ the apostles) on their thrones.(118) + + "And this also doth he require of you, that ye do not celebrate + the Feast of Unleavened Bread, but that ye keep holy the day on + which he died. And in place of the Feast of Pentecost, that ye + keep the fortieth day after his stoning, on which he went up into + heaven. And in place of the Feast of Tabernacles, that ye keep the + day of his Nativity, and eight days after that ye shall celebrate + his Circumcision." + + +The Christians promised to do as Cephas commanded them, but they desired +him to reside in the midst of them in their great city. + +To this he consented. "I will dwell with you," said he, "if ye will +promise to permit me to abstain from all food, and to eat only the bread +of poverty and drink the water of affliction. Ye must also build me a +tower in the midst of the city, wherein I may spend the rest of my days." + +This was done. The tower was built and called "Peter," and in this Cephas +dwelt till his death six years after. "In truth, he served the God of our +fathers, Abraham, Isaac and Jacob, and composed many beautiful hymns, +which he dispersed among the Jews, that they might serve as a perpetual +memorial of him; and he divided all his hymns among the Rabbis of Israel." + +On his death he was buried in the tower. + +After his death, a man named Elias assumed the place of messenger of +Jeschu, and he declared that Simon Cephas had deceived the Christians, and +that he, Elias, was an apostle of Jeschu, rather than Cephas, and that the +Christians should follow him. The Christians asked for a sign. + +Elias said "What sign do ye ask?" Then a stone fell from the tower Peter, +and smote him that he died. "Thus," concludes this first version of the +Toledoth Jeschu, "may all Thine enemies perish, O Lord; but may those that +love Thee be as the sun when it shineth in its strength!" + +Thus ends this wonderful composition, which carries its own condemnation +with it. + +The two captures and sentences of Jeschu are apparently two forms of +Jewish legend concerning Christ's death, which the anonymous writer has +clumsily combined. + +The scene in Gethsemane is laid on the other side of Jordan. It is +manifestly imitated from the Gospels, but not directly, probably from some +mediaeval sculptured representation of the Agony in the Garden, common +outside every large church.(119) In place of an angel appearing to comfort +Christ, an evil spirit vexes him. The kiss of Judas is transformed into a +genuflexion or prostration before him, and takes place, not in the Garden +but in the Temple. The resistance of the disciples is mentioned. Jeschu is +bound to a marble pillar and scourged. Of this the Gospels say nothing; +but the pillar is an invariable feature in artistic representations of the +scourging. Two of the sayings on the Cross are correctly given. In +agreement with the account in the Talmud, Jeschu is stoned, and then, to +identify the son of Panthera with the son of Mary, is hung on a tree. The +tree breaks, and he falls to the ground. The visitor to Oberammergau +Passion Play will remember the scene of Judas hanging himself, and the +tree snapping. The Toledoth Jeschu does not say that Jeschu was crucified, +but that he was hung. The suicide of Judas was identified with the death +of Jesus. If the author of the anti-evangel saw the scene of the breaking +bough in a miracle-play, he would perhaps naturally transfer it to Christ. + +The women seated late at night by the sepulchre, or coming early with +spices, a feature in miracle-plays of the Passion, are transformed into +the disciples weeping above the grave. The angel who addresses them, in +the Toledoth Jeschu, becomes Judas. + +In miracle-plays, Claudia Procula, the wife of Pilate, assumes a +prominence she does not occupy in the Gospels; she may have originated the +idea in the mind of the author of Wagenseil's Toledoth, of the Queen +Helena. That he confounded the Queen of King Jannaeus with the mother of +Constantine is not wonderful. The latter was the only historical princess +who showed sympathy with the Christians at Jerusalem, and of whose +existence the anonymous author was aware, probably through the popular +mediaeval romance of Helena, "La belle Helene." He therefore fell without +a struggle into the gross anachronism of making the Empress Helena the +wife of Jannaeus, and contemporary with Christ. + +In the Toledoth Jeschu of Wagenseil, Simon Peter is represented as a Jew +ruling the Christians in favour of the Jews. The Papacy must have been +fully organized when this anti-evangel was written, and the Jews must have +felt the protection accorded them by the Popes against their persecutors. +St. Gregory the Great wrote letters, in 591 and 598, in behalf of the Jews +who were maltreated in Italy and Sicily. Alexander II., in 1068, wrote a +letter to the Bishops of Gaul exhorting them to protect the Jews against +the violence of the Crusaders, who massacred them on their way to the +East. He gave as his reason for their protection the very one put into +Simon Cephas' mouth in the Toledoth Jeschu, that God had preserved them +and scattered them in all countries as witnesses to the truth of the +Gospel. In the cruel confiscation of their goods, and expulsion from +France by Philip Augustus, and the simultaneous persecution they underwent +in England, Innocent III. took their side, and insisted, in 1199, on their +being protected from violence. Gregory IX. defended them when maltreated +in Spain and in France by the Crusaders in 1236, on their appeal to him +for protection. In 1246, the Jews of Germany appealed to the Pope, +Innocent IV., against the ecclesiastical and secular princes who pillaged +them on false charges. Innocent wrote, in 1247, ordering those who had +wronged them to indemnify them for their losses. + +In 1417, the Jews of Constance came to meet Martin V., as their protector, +on his coronation, with hymns and torches, and presented him with the +Pentateuch, which he had the discourtesy to refuse, saying that they might +have the Law, but they did not understand it. + +The claim made in the Toledoth Jeschu that the Papacy was a government in +the interest of the Jews against the violence of the Christians, points to +the thirteenth century as the date of the composition of this book, a +century when the Jews suffered more from Christian brutality than at any +other period, when their exasperation against everything Christian was +wrought to its highest pitch, and when they found the Chair of Peter their +only protection against extermination by the disciples of Christ. + +Some dim reference may be made to the anti-pope of Jewish blood, Peter +Leonis, who took the name of Anacletus II., and who survives in modern +Jewish legend as the Pope Elchanan. Anacletus II. (A.D. 1130-1138) +maintained his authority in Rome against Innocent II., and from his refuge +in the tower of St. Angelo, defied the Emperor Lothair, who had marched to +Rome to install Innocent. Anacletus was accused of showing favour to the +Jews, whose blood he inherited--his father was a Jewish usurer. When +Christians shrank from robbing the churches of their silver and golden +ornaments, required by Anacletus to pay his mercenaries and bribe the +venal Romans, he is said to have entrusted the odious task to the Jews. + +Jewish legend has converted the Jewish anti-pope into the son of the Rabbi +Simeon Ben Isaac, of Mainz, who died A.D. 1096. According to the story, +the child Elchanan was stolen from his father and mother by a Christian +nurse, was taken charge of by monks, grew up to be ordained priest, and +finally was elected Pope. + +As a child he had been wont to play chess with his father, and had learned +from him a favourite move whereby to check-mate his adversary. + +The Jews of Germany suffered from oppression, and appointed the Rabbi +Simeon to bear their complaints to the Pope. The old Jew went to Rome and +was introduced to the presence of the Holy Father. Elchanan recognized him +at once, and sent forth all his attendants, then proposed a game of chess +with the Rabbi. When the Pope played the favourite move of the old Jew, +Simeon Ben Isaac sprang up, smote his brow, and cried out, "I thought none +knew this move save I and my long-lost child." "I am that child," answered +the Pope, and he flung himself into the arms of the aged Jew.(120) + +That the Wagenseil Toledoth Jeschu was written in the eleventh, twelfth or +thirteenth century appears probable from the fact stated, that it was in +these centuries that the Jews were more subjected to persecution, +spoliation and massacre than in any other; and the Toledoth Jeschu is the +cry of rage of a tortured people,--a curse hurled at the Founder of that +religion which oppressed them. + +In the eleventh century the Jews in the great Rhine cities were massacred +by the ferocious hosts of Crusaders under Ernico, Count of Leiningen, and +the priests Folkmar and Goteschalk. At the voice of their leaders (A.D. +1096), the furious multitude of red-crossed pilgrims spread through the +cities of the Rhine and the Moselle, massacring pitilessly all the Jews +that they met with in their passage. In their despair, a great number +preferred being their own destroyers to awaiting certain death at the +hands of their enemies. Several shut themselves up in their houses, and +perished amidst flames their own hands had kindled; some attached heavy +stones to their garments, and precipitated themselves and their treasures +into the Rhine or Moselle. Mothers stifled their children at the breast, +saying that they preferred sending them to the bosom of Abraham to seeing +them torn away to be nurtured in a religion which bred tigers. + +Some of the ecclesiastics behaved with Christian humanity. The Bishops of +Worms and Spires ran some risk in saving as many as they could of this +defenceless people. The Archbishop of Treves, less generous, gave refuge +to such only as would consent to receive baptism, and coldly consigned the +rest to the knives and halters of the Christian fanatics. The Archbishop +of Mainz was more than suspected of participation in the plunder of his +Jewish subjects. The Emperor took on himself the protection and redress of +the wrongs endured by the Jews, and it was apparently at this time that +the Jews were formally taken under feudal protection by the Emperor. They +became his men, owing to him special allegiance, and with full right +therefore to his protection. + +The Toledoth Jeschu of Wagenseil was composed by a German Jew; that is +apparent from its mention of the letter of the synagogue of Worms to the +Sanhedrim. Had it been written in the eleventh century, it would not have +represented the Pope as the refuge of the persecuted Jews, for it was the +Emperor who redressed their wrongs. + +But it was in the thirteenth century that the Popes stood forth as the +special protectors of the Jews. On May 1, 1291, the Jewish bankers +throughout France were seized and imprisoned by order of Philip the Fair, +and forced to pay enormous mulcts. Some died under torture, most yielded, +and then fled the inhospitable realm. Five years after, in one day, all +the Jews in France were taken, their property confiscated to the Crown, +the race expelled the realm. + +In 1320, the Jews of the South of France, notwithstanding persecution and +expulsion, were again in numbers and perilous prosperity. On them burst +the fury of the Pastoureaux. Five hundred took refuge in the royal castle +of Verdun on the Garonne. The royal officers refused to defend them. The +shepherds set fire to the lower stories of a lofty tower; the Jews slew +each other, having thrown their children to the mercy of their assailants. +Everywhere, even in the great cities, Auch, Toulouse, Castel Sarrazen, the +Jews were left to be remorselessly massacred and their property pillaged. +The Pope himself might have seen the smoke of the fires that consumed them +darkening the horizon from the walls of Avignon. But John XXII., cold, +arrogant, rapacious, stood by unmoved. He launched his excommunication, +not against the murderers of the inoffensive Jews, but against all who +presumed to take the Cross without warrant of the Holy See. Even that same +year he published violent bulls against the poor persecuted Hebrews, and +commanded the Bishops to destroy their Talmud, the source of their +detestable blasphemies; but he bade those who should submit to baptism to +be protected from pillage and massacre. + +The Toledoth Jeschu, therefore, cannot have been written at the beginning +of the fourteenth century, when the Jews had such experience of the +indifference of a Pope to their wrongs. We are consequently forced to look +to the thirteenth century as its date. And the thirteenth century will +provide us with instances of persecution of the Jews in Germany, and Popes +exerting themselves to protect them. + +In 1236, the Jews were the subject of an outburst of popular fury +throughout Europe, but especially in Spain, where a fearful carnage took +place. In France, the Crusaders of Guienne, Poitou, Anjou and Brittany +killed them, without sparing the women and children. Women with child were +ripped up. The unfortunate Jews were thrown down, and trodden under the +feet of horses. Their houses were ransacked, their books burned, their +treasures carried off. Those who refused baptism were tortured or killed. +The unhappy people sent to Rome, and implored the Pope to extend his +protection to them. Gregory IX. wrote at once to the Archbishop of +Bordeaux, the Bishops of Saintes, Angouleme and Poictiers, forbidding +constraint to be exercised on the Jews to force them to receive baptism; +and a letter to the King entreating him to exert his authority to repress +the fury of the Crusaders against the Jews. + +In 1240, the Jews were expelled from Brittany by the Duke John, at the +request of the Bishops of Brittany. + +In 1246, the persecution reached its height in Germany. Bishops and nobles +vied with each other in despoiling and harassing the unfortunate Hebrews. +They were charged with killing Christian children and devouring their +hearts at their Passover. Whenever a dead body was found, the Jews were +accused of the murder. Hosts were dabbled in blood, and thrown down at +their doors, and the ignorant mob rose against such profanation of the +sacred mysteries. They were stripped of their goods, thrown into prison, +starved, racked, condemned to the stake or to the gallows. From the German +towns miserable trains of yellow-girdled and capped exiles issued, seeking +some more hospitable homes. If they left behind them their wealth, they +carried with them their industry. + +A deputation of German Rabbis visited the Pope, Innocent IV., at Lyons, +and laid the complaints of the Jews before him. Innocent at once took up +their cause. He wrote to all the bishops of Germany, on July 5th, 1247, +ordering them to favour the Jews, and insist on the redress of the wrongs +to which they had been subjected, whether at the hands of ecclesiastics or +nobles. A similar letter was then forwarded by him to all the bishops of +France. + +At this period it was in vain for the Jews to appeal to the Emperor. +Frederick II. was excommunicated, and Germany in revolt, fanned by the +Pope, against him. A new Emperor had been proposed at a meeting at Budweis +to the electors of Austria, Bohemia and Bavaria, but the proposition had +been rejected. Henry of Thuringia, however, set up by Innocent, and +supported by the ecclesiastical princes of Germany, had been crowned at +Hochem. A crusade was preached against the Emperor Frederick; Henry of +Thuringia was defeated and died. The indefatigable Innocent, clinging to +the cherished policy of the Papal See to ruin the unity of Germany by +stirring up intestine strife, found another candidate in William of +Holland. He was crowned at Aix-la-Chapelle, October 3, 1247. From this +time till his death, four years after, the cause of Frederick declined. +Frederick was mostly engaged in wars in Italy, and had not leisure, if he +had the power, to attend to and right the wrongs of his Jewish vassals. + +It was at this period that I think we may conclude the Toledoth Jeschu of +Wagenseil was written. + +Another consideration tends to confirm this view. The Wagenseil Toledoth +Jeschu speaks of Elias rising up after the death of Simon Cephas, and +denouncing him as having led the Christians away. + +Was there any Elias at the close of the thirteenth century who did thus +preach against the Pope? There was. Elias of Cortona, second General of +the Franciscan Order, the leader of a strong reactionary party opposed to +the Spirituals or Caesarians, those who maintained the rule in all its +rigour, had been deposed, then carried back into the Generalship by a +recoil of the party wave, then appealed against to the Pope, deposed once +more, and finally excommunicated. Elias joined the Emperor Frederick, the +deadly foe of Innocent IV., and, sheltered under his wing, denounced the +venality, the avarice, the extortion of the Papacy. As a close attendant +on the German Emperor, his adviser, as one who encouraged him in his +opposition to a Pope who protected the Jews, the German Jews must have +heard of him. But the stone of excommunication firing at him struck him +down, and he died in 1253, making a death-bed reconciliation with Rome. + +But though it is thus possible to give an historical explanation of the +curious circumstance that the Toledoth Jeschu ranges the Pope among the +friends of Judaism and the enemies of Christianity, and provide for the +identification of Elias with the fallen General of the Minorites,--the +story points perhaps to a dim recollection of Simon Peter being at the +head of the Judaizing Church at Jerusalem and Rome, which made common +cause with the Jews, and of Paul, here designated Elias, in opposition to +him. + + + + +VII. The Second Toledoth Jeschu. + + +We will now analyze and give extracts from the second anti-evangel of the +Jews, the TOLEDOTH JESCHU OF HULDRICH.(121) + +It begins thus: "In the reign of King Herod the Proselyte, there lived a +man named Papus Ben Jehuda. To him was betrothed Mirjam, daughter of +Kalphus; and her brother's name was Simeon. He was a Rabbi, the son of +Kalphus. This Mirjam, before her betrothal, was a hair-dresser to +women.... She was surpassing beautiful in form. She was of the tribe of +Benjamin." + +On account of her extraordinary beauty, she was kept locked up in a house; +but she escaped through a window, and fled from Jerusalem to Bethlehem +with Joseph Pandira, of Nazareth. + +As has been already said, Papus Ben Jehuda was a contemporary of Rabbi +Akiba, and died about A.D. 140. In the Wagenseil Toledoth Jeschu, Mirjam +is betrothed to a Jochanan. In the latter, Mary lives at Bethlehem; in the +Toledoth of Huldrich, she resides at Jerusalem. + +Many years after, the place of the retreat of Mirjam and Joseph Pandira +having been made known to Herod, he sent to Bethlehem orders for their +arrest, and for the massacre of the children; but Joseph, who had been +forewarned by a kinsman in the court of Herod, fled in time with his wife +and children into Egypt. + +After many years a famine broke out in Egypt, and Joseph and Mirjam, with +their son Jeschu and his brethren, returned to Canaan and settled at +Nazareth. + + + "And Jeschu grew up, and went to Jerusalem to acquire knowledge, + in the school of Joshua, the son of Perachia (B.C. 90); and he + made there great advance, so that he learned the mystery of the + chariot and the holy Name.(122) + + "One day it fell out that Jeschu was playing ball with the sons of + the priests, near the chamber Gasith, on the hill of the Temple. + Then by accident the ball fell into the Fish-valley. And Jeschu + was very grieved, and in his anger he plucked the hat from off his + head, and cast it on the ground and burst into lamentations. + Thereupon the boys warned him to put his hat on again, for it was + not comely to be with uncovered head. Jeschu answered, Verily, + Moses gave you not this law; it is but an addition of the lawyers, + and therefore need not be observed. + + "Now there sat there, Rabbi Eliezer and Joshua Ben Levi (A.D. + 220), and the Rabbi Akiba (A.D. 135) hard by, in the school, and + they heard the words that Jeschu had spoken. + + "Then said the Rabbi Eliezer, That boy is certainly a Mamser. But + Rabbi Joshua, son of Levi, said, He is a Ben-hannidda. And the + Rabbi Akiba said also, He is a Ben-hannidda.(123) Therefore the + Rabbi Akiba went forth out of the school, and asked Jeschu in what + city he was born. Jeschu answered, I am of Nazareth; my father's + name is Mezaria,(124) and my mother's name is Karchat. + + "Then the Rabbis Akiba, Eliezer and Joshua went into the school of + the Rabbi Joshua, son of Perachia, and seized Jeschu by the hair + and cut it off in a circle, and washed his head with the water + Boleth, so that the hair might not grow again." + + +Ashamed at this humiliation, according to the Toledoth Jeschu of Huldrich, +the boy returned to Nazareth, where he wounded his mother's breast. + +Probably the author of this counter-Gospel saw one of those common +artistic representations of the Mater Dolorosa with a sword piercing her +soul, and invented the story of Jesus wounding his mother's breast to +account for it. + +When Jeschu was grown up, there assembled about him many disciples, whose +names were Simon and Matthias, Elikus, Mardochai and Thoda, whose names +Jeschu changed. + + + "He called Simon Peter, after the word Petrus, which in Hebrew + signifies the First. And Matthias he called Matthew; and Elikus he + called Luke, because he sent him forth among the heathen; and + Mardochai he named Mark, because he said, Vain men come to me; and + Thoda he named Pahul (Paul), because he bore witness of him. + + "Another worthless fellow also joined them, named Jochanan, and he + changed his name to Jahannus on account of the miracles Jeschu + wrought through him by means of the incommunicable Name. This + Jahannus advised that all the men who were together should have + their heads washed with the water Boleth, that the hair might not + grow on them, and all the world might know that they were + Nazarenes. + + "But the affair was known to the elders and to the King. Then he + sent his messengers to take Jeschu and his disciples, and to bring + them to Jerusalem. But out of fear of the people, they gave timely + warning to Jeschu that the King sought to take and kill him and + his companions. Therefore they fled into the desert of Ai + (Capernaum?). And when the servants of the King came and found + them not, with the exception of Jahannus they took him and led him + before the King. And the King ordered that Jahannus should be + executed with the sword. The servants of the King therefore went + at his command and slew Jahannus, and hung up his head at the gate + of Jerusalem.(125) + + "About this time Jeschu assembled the inhabitants of Jerusalem + about him, and wrought many miracles. He laid a millstone on the + sea, and sailed about on it, and cried, I am God, the Son of God, + born of my mother by the power of the Holy Ghost, and I sprang + from her virginal brow. + + "And he wrought many miracles, so that all the inhabitants of Ai + believed in him, and his miracles he wrought by means of the + incommunicable Name. + + "Then Jeschu ordered the law to be done away with, for it is said + in the Psalm, It is time for thee, Lord, to lay too thine hand, + for they have destroyed thy law. Now, said he, is the right time + come to tear up the law, for the thousandth generation has come + since David said, He hath promised to keep his word to a thousand + generations (Ps. cviii. 8). + + "Therefore they arose and desecrated the Sabbath. + + "When now the elders and wise men heard of what was done, they + came to the King and consulted him and his council. Then answered + Judas, son of Zachar,(126) I am the first of the King's princes; I + will go myself and see if it be true what is said, that this man + blasphemeth. + + "Therefore Judas went and put on other clothes like the men of Ai, + and spake to Jeschu and said, I also will learn your doctrine. + Then Jeschu had his head shaved in a ring and washed with the + water Boleth. + + "After that they went into the wilderness, for they feared the + King lest he should take them if they tarried at Ai. And they lost + their way; and in the wilderness they lighted on a shepherd who + lay on the ground. Then Jeschu asked him the right way, and how + far it was to shelter. The shepherd answered, The way lies + straight before you; and he pointed it out with his foot. + + "They went a little further, and they found a shepherd maiden, and + Jeschu asked her which way they must go. Then the maiden led them + to a stone which served as a sign-post. And Peter said to Jeschu, + Bless this maiden who has led us hither! And he blessed her, and + wished for her that she might become the wife of the shepherd they + had met on the road. + + "Then said Peter, Wherefore didst thou so bless the maiden? He + answered, The man is slow, but she is lively. If he were left + without her activity, it would fare ill with him. For I am a God + of mercy, and make marriages as is best for man." + + +This is a German story. There are many such of Jesus and St. Peter to be +found in all collections of German household tales. They go together on a +journey, and various adventures befal them, and the Lord orders things +very differently from what Peter expects. To this follows another story, +familiar to English school-boys. The apostles come with their Master to an +inn, and ask for food. The innkeeper has a goose, and it is decided that +he shall have the goose who dreams the best dream that night. When all are +asleep, Judas gets up, plucks, roasts and eats the goose. Next morning +they tell their dreams. Judas says, "Mine was the best of all, for I +dreamt that in the night I ate the goose; and, lo! the goose is gone this +morning. I think the dream must have been a reality." Among English +school-boys, the story is told of an Englishman, and Scotchman, and an +Irishman. The latter, of course, takes the place of Judas. + +Some equally ridiculous stories follow, inserted for the purpose of making +our blessed Lord and his apostles contemptible, but not taken, like the +two just mentioned, from German folk-lore. + + + "After that Judas went to Jerusalem, but Jeschu and Peter tarried + awaiting him (at Laish), for they trusted him. Now when Judas was + come to Jerusalem, he related to the King and the elders the words + and deeds of Jeschu, and how, through the power of the + incommunicable Name, he had wrought such wonders that the people + of Ai believed in him, and how that he had taken to wife the + daughter of Karkamus, chief ruler of Ai. + + "Then the King and the elders asked counsel of Judas how they + might take Jeschu and his disciples. Judas answered, Persuade + Jagar Ben Purah, their host, to mix the water of forgetfulness + with their wine. We will come to Jerusalem for the Feast of + Tabernacles; and then do ye take him and his disciples. For Jager + Purah is the brother of the Gerathite Karkamus; but I will + persuade Jeschu that Jager Purah is the brother of Karkamus of Ai, + and he will believe my words, and they will all come up to the + Feast of Tabernacles. Now when they shall have drunk of that wine, + then will Jeschu forget the incommunicable Name, and so will be + unable to deliver himself out of your hands, so that ye can + capture him and hold him fast. + + "Then answered the King and the elders, Thy counsel is good; go in + peace, and we will appoint a fast. Therefore Judas went his way on + the third of the month Tisri (October), and the great assembly in + Jerusalem fasted a great fast, and prayed God to deliver Jeschu + and his followers into their hands. And they undertook for + themselves and for their successors a fast to be hold annually on + the third of the month Tisri, for ever. + + "When Judas had returned to Jeschu, he related to him, I have been + attentive to hear what is spoken in Jerusalem, and none so much as + wag their tongues against thee. Yea! when the King took Jahannus + to slay him, his disciples came in force and rescued him. And + Jahannus said to me, Go say to Jesus, our Lord, that he come with + his disciples, and we will protect him; and see! the host, Jager + Purah, is brother of Karkamus, ruler of Ai, and an uncle of thy + betrothed. + + "Now when Jeschu heard the words of Judas, he believed them; for + the inhabitants of Jerusalem and their neighbours fasted + incessantly during the six days between the feast of the New Year + and the Day of Atonement,--yea, even on the Sabbath Day did some of + them fast. And when those men who were not in the secret asked + wherefore they fasted at this unusual time, when it was not + customary to fast save on the Day of Atonement, the elders + answered them, This is done because the King of the Gentiles has + sent and threatened us with war. + + "But Jeschu and his disciples dressed themselves in the costume of + the men of Ai, that they might not be recognized in Jerusalem; and + in the fast, on the Day of Atonement, Jeschu came with his + disciples to Jerusalem, and entered into the house of Purah, and + said, Of me it is written, Who is this that cometh from Edom, with + dyed garments from Bozrah? I that speak in righteousness, mighty + to save. I have trodden the wine-press alone, and of the people + there was none with me.(127) For now am I come from Edom to the + house of Purah, and of thee, Purah, was it written, Jegar + Sahadutha!(128) For thou shalt be to us a hill of witness and + assured protection. But I have come here to Jerusalem to abolish + the festivals and the holy seasons and the appointed holy days. + And he that believeth in me shall have his portion in eternal + life. I will give forth a new law in Jerusalem, for of me was it + written, Out of Zion shall the law go forth, and the word of the + Lord from Jerusalem.(129) And their sins and unrighteousness will + I atone for with my blood. But after I am dead I will arise to + life again; for it is written, I kill and make alive; I bring down + to hell, and raise up therefrom again.(130) + + "But Judas betook himself secretly to the King, and told him how + that Jeschu and his disciples were in the house of Purah. + Therefore the King sent young priests into the house of Purah, who + said unto Jeschu, We are ignorant men, and believe in thee and thy + word; but do this, we pray thee, work a miracle before our eyes. + + "Then Jeschu wrought before them wonders by means of the + incommunicable Name. + + "And on the great Day of Atonement he and his disciples ate and + drank, and fasted not; and they drank of the wine wherewith was + mingled the Water of Forgetfulness, and then betook themselves to + rest. + + "And when midnight was now come, behold! servants of the King + surrounded the house, and to them Purah opened the door. And the + servants broke into the room where Jeschu and his disciples were, + and they cast them into chains. + + "Then Jeschu directed his mind to the incommunicable Name; but he + could not recall it, for all had vanished from his recollection. + + "And the servants of the King led Jeschu and his disciples to the + prison of the blasphemers. And in the morning they told the King + that Jeschu and his disciples were taken and cast into prison. + Then he ordered that they should be detained till the Feast of + Tabernacles. + + "And on that feast all the people of the Lord came together to the + feast, as Moses had commanded them. Then the King ordered that + Jeschu's disciples should be stoned outside the city; and all the + Israelites looked on, and heaped stones on the disciples. And all + Israel broke forth into hymns of praise to the God of Israel, that + these men of Belial had thus fallen into their hands. + + "But Jeschu was kept still in prison, for the King would not slay + him till the men of Ai had seen that his words were naught, and + what sort of a prophet he was proved to be. + + "Also he wrote letters throughout the land to the councils of the + synagogues to learn from them after what manner Jeschu should be + put to death, and summoning all to assemble at Jerusalem on the + next feast of the Passover to execute Jeschu, as it is written, + Whosoever blasphemeth the name of the Lord, he shall surely be put + to death, and all the congregation shall certainly stone him.(131) + + "But the people of Girmajesa (Germany) and all that country round, + what is at this day called Wormajesa (Worms) in the land of the + Emperor, and the little council in the town of Wormajesa, answered + the King in this wise, Let Jesus go, and slay him not! Let him + live till he die and perish. + + "But when the feast of the Passover drew nigh, it was heralded + through all the land of Judaea, that any one who had aught to say + in favour, and for the exculpation, of Jeschu, should declare it + before the King. But all the people with one consent declared that + Jeschu must die.(132) + + "Therefore, on the eve of the Passover, Jeschu was brought out of + the prison, and they cried before him, So may all thine enemies + perish, O Lord! And they hanged him on a tree outside of + Jerusalem, as the King and elders of Jerusalem had commanded. + + "And all Israel looked on and praised and glorified God. + + "Now when even was come, Judas took down the body of Jeschu from + the tree and laid it in his garden in a conduit. + + "But when the people of Ai heard that Jeschu had been hung, they + became enemies to Israel. And the people of Ai attacked the + Israelites, and slew of them two thousand men. And the Israelites + could not go to the feasts because of the men of Ai. Therefore the + King proclaimed war against Ai; but he could not overcome it, for + mightily grew the multitude of those who believed in Jeschu, even + under the eyes of the King in Jerusalem. + + "And some of these went to Ai, and declared that on the third day + after Jeschu had been hung, fire had fallen from heaven, which had + surrounded Jeschu, and he had arisen alive, and gone up into + heaven.(133) + + "And the people of Ai believed what was said, and swore to avenge + on the children of Israel the crime they had committed in hanging + Jeschu. Now when Judas saw that the people of Ai threatened great + things, he wrote a letter unto them, saying, There is no peace to + the ungodly, saith the Lord; therefore do the people take counsel + together, and the Gentiles imagine a vain thing. Come to Jerusalem + and see your false prophet! For, lo! he is dead and buried in a + conduit. + + "Now when they heard this, the men of Ai went to Jerusalem and saw + Jeschu lying where had been said. But, nevertheless, when they + returned to Ai, they said that all Judas had written was false. + For, lo! said they, when we came to Jerusalem we found that all + believed in Jeschu, and had risen and had expelled the King out of + the city because he believed not; and many of the elders have they + slain. Then the men of Ai believed these words of the messengers, + and they proclaimed war against Israel. + + "Now when the King and the elders saw that the men of Ai were + about to encamp against them, and that the numbers of these + worthless men grow--they were the brethren and kinsmen of + Jeschu--they took counsel what they should do in such sore straits + as they were in. + + "And Judas said, Lo! Jeschu has an uncle Simon, son of Kalpus, who + is now alive, and he is an honourable old man. Give him the + incommunicable Name, and let him work wonders in Ai, and tell the + people that he does them in the name of Jesus. And they will + believe Simon, because he is the uncle of Jeschu. But Simon must + make them believe that Jeschu committed to him all power to teach + them not to ill-treat the Israelites, and he has reserved them for + his own vengeance. + + "This counsel pleased the King and the elders, and they went to + Simon and told him the matter. + + "Then went Simon, when he had learned the Name, and drew nigh to + Ai, and he raised a cloud and thunder and lightning. And he seated + himself on the cloud, and as the thunder rolled he cried, Ye men + of Ai, gather yourselves together at the tower of Ai, and there + will I give you commandments from Jeschu. + + "But when the people of Ai heard this voice, they were sore + afraid, and they assembled on all sides about the tower. And lo! + Simon was borne thither on the cloud; and he stepped upon the + tower. And the men of Ai fell on their faces before him.(134) Then + Simon said, I am Simon Ben Kalpus, uncle of Jeschu. Jeschu came + and sent me unto you to teach you his law, for Jesus is the Son of + God. And lo! I will give you the law of Jesus, which is a new + commandment. + + "Then he wrought before them signs and wonders, and he said to the + people of Ai, Swear to me to obey all that I tell you. And they + swore to him. Then said Simon, Go to your own homes. And all the + people of Ai returned to their dwellings. + + "Now Simon sat on the tower, and wrote the commandments even as + the King and elders had decided. And he changed the Alphabet, and + gave the letters new names, as secretly to protest that all he + taught written in those letters was lies. And this was the + Alphabet he wrote: A, Be, Ce, De, E, Ef, Cha, I, Ka, El, Em, En, + O, Pe, Ku, Er, Es, Te, U, Ix, Ejed, Zet. + + "And this is the interpretation: My father is Esau, who was a + huntsman, and was weary; and lo! his sons believed in Jesus, who + lives, as God. + + "And Simon composed for the deception of the people of Ai lying + books, and he called them 'Avonkelajon' (Evangelium), which, being + interpreted, is the End of Ungodliness. But they thought he said, + 'Eben gillajon,' which means Father, Son, and Holy Ghost. He also + wrote books in the names of the disciples of Jeschu, and + especially in that of Johannes, and said that Jeschu had given him + these. + + "But with special purpose he composed the Book of Johannes (the + Apocalypse), for the men of Ai thought it contained mysteries, + whereas it contained pure invention. For instance, he wrote in the + Book of Johannes that Johannes saw a beast with seven heads and + seven horns and seven crowns, and the name of the beast was + blasphemy, and the number of the beast 666. Now the seven heads + mean the seven letters which compose in Hebrew the words, 'Jeschu + of Nazareth.' And in like manner the number 666 is that which is + the sum of the letters composing this name. In like way did Simon + compose all the books to deceive the people, as the King and the + elders had bidden him. + + "And on the sixth day of the third month Simon sat on the cloud, + and the people of Ai were gathered together before him to the + tower, and he gave them the book Avonkelajon, and said to them, + When ye have children born to you, ye must sprinkle them with + water, in token that Jeschu was washed with the water Boleth, and + ye must observe all the commandments that are written in the book + Avonkelajon. And ye must wage no war against the people of Israel, + for Jeschu has reserved them to avenge himself on them himself. + + "Now when the people of Ai heard these words, they answered that + they would keep them. And Simon returned on his cloud to + Jerusalem. And all the people thought he had gone up in a cloud to + heaven to bring destruction on the Israelites.(135) + + "Not long after this, King Herod died, and was succeeded by his + son in the kingdom of Israel. But when he had obtained the throne, + he heard that the people of Ai had made images in honour of Jesus + and Mary, and he wrote letters to Ai and ordered their + destruction; otherwise he would make war against them. + + "Then the people of Ai sent asking help of the Emperor against the + King of Israel. But the Emperor would not assist them and war + against Israel. Therefore, when the people of Ai saw that there + was no help, they burned the images and bound themselves before + the sons of Israel. + + "And about this time Mirjam, the mother of Jeschu, died. Then the + King ordered that she should be buried at the foot of the tree on + which Jeschu had hung; and there he also had the brothers and + sisters of Jeschu hung up. And they were hung, and a memorial + stone was set up on the spot. + + "But the worthless men, their kinsmen, came and destroyed the + memorial stone, and set up another in its stead, on which they + wrote the words, 'Lo! this is a ladder set upon the earth, whose + head reaches to heaven, and the angels of God ascend and descend + upon it, and the mother rejoices here in her children, Allelujah!' + + "Now when the King heard this, he destroyed the memorial they had + erected, and killed a hundred of the kindred of Jeschu. + + "Then went Simon, son of Kalpus, to the King and said, Suffer me, + and I will draw away these people from Jerusalem. And the King + said, Be it so; go, and the Lord be with thee! Therefore Simon + went secretly to these worthless men, and said to them, Let us go + together to Ai, and there shall ye see wonders which I will work. + And some went to Ai, but others seated themselves beside Simon on + his cloud, and left Jerusalem with him. And on the way Simon cast + down those who sat on the cloud with him upon the earth, so that + they died.(136) + + "And when Simon returned to Jerusalem, he told the King what he + had done, and the King rejoiced greatly. And Simon left not the + court of the King till his death. And when he died, all the Jews + observed the day as a fast, and it was the 9th of the month Teboth + (January). + + "But those who had gone to Ai at the word of Simon believed that + Simon and those with him had gone up together into heaven on the + cloud. + + "And when men saw what Simon had taught the people of Ai in the + name of Jesus, they followed them also, and they took them the + daughters of Ai to wife, and sent letters into the furthest + islands with the book Avonkelajon, and undertook for themselves, + and for their descendants, to hold to all the words of the book + Avonkelajon. + + "Therefore they abolished the Law, and chose the first day of the + week as the Sabbath, for that was the birthday of Jesus, and they + ordained many other customs and bad feasts. Therefore have they no + part and lot in Israel. They are accursed in this world, and + accursed in the world to come. But the Lord bless his people + Israel with peace. + + "These are the words of the Rabbi Jochanan, son of Saccai, in + Jerusalem." + + +That this second version of the "Life of Jeschu" is later than the first +one, I think there can be little doubt. It is more full of absurdities +than the first, it adopts German household tales, and exhibits an +ignorance of history even more astounding than in the first Life. The +preachers of the "Evangelium" marry wives, and there is a burning of +images of St. Mary and our Lord. These are _perhaps_ indications of its +having been composed after the Reformation. + +Luther did not know anything of the Life published later by Huldrich. The +only Toledoth Jeschu he was acquainted with was that afterwards published +by Wagenseil. + + + + + +PART II. THE LOST PETRINE GOSPELS. + + +Under this head are classed all those Gospels whose tendency is Judaizing, +which sprang into existence in the Churches of Palestine and Syria. + +These may be ranged in two sub-classes-- + +a. Those akin to the Gospel of St. Matthew. +b. Those related to the Gospel of St. Mark. + +To the first class belong-- + +1. The Gospel of the Twelve, or of the Hebrews. +2. The Gospel of the Clementines. + +To the second class belong, probably-- + +1. The Gospel of St. Peter. +2. The Gospel of the Egyptians. + + + + +I. The Gospel Of The Hebrews. + + + +1. The Fragments extant. + + +Eusebius quotes Papias, Irenaeus and Origen, as authorities for his +statement that St. Matthew wrote his Gospel first in Hebrew. + +Papias, a contemporary of Polycarp, who was a disciple of St. John, and +who carefully collected all information he could obtain concerning the +apostles, declares that "Matthew wrote his Gospel in the Hebrew +dialect,(137) and that every one translated it as he was able."(138) + +Irenaeus, a disciple of Polycarp, and therefore also likely to have +trustworthy information on this matter, says, "Matthew among the Hebrews +wrote a Gospel in their own language, while Peter and Paul were preaching +the gospel at Rome, and founding the Church there."(139) + +In a fragment, also, of Irenaeus, edited by Dr. Grabe, it is said that +"the Gospel according to Matthew was written to the Jews, for they +earnestly desired a Messiah of the posterity of David. Matthew, in order +to satisfy them on this point, began his Gospel with the genealogy of +Jesus".(140) + +Origen, in a passage preserved by Eusebius, has this statement: "I have +learned by tradition concerning the four Gospels, which alone are received +without dispute by the Church of God under heaven, that the first was +written by St. Matthew, once a tax-gatherer, afterwards an apostle of +Jesus Christ, who published it for the benefit of the Jewish converts, +composed in the Hebrew language."(141) And again, in his Commentary on St. +John, "We begin with Matthew, who, according to tradition, wrote first, +publishing his Gospel to the believers who were of the circumcision." + +Eusebius, who had collected the foregoing testimonies on a subject which, +in that day, seems to have been undisputed, thus records what he believed +to be a well-authenticated historical fact: "Matthew, having first +preached to the Hebrews, delivered to them, when he was preparing to +depart to other countries, his Gospel composed in their native +language."(142) + +St. Jerome follows Papias: "Matthew, who is also Levi, from a publican +became an apostle, and he first composed his Gospel of Christ in Judaea, +for those of the circumcision who believed, and wrote it in Hebrew words +and characters; but who translated it afterwards into Greek is not very +evident. Now this Hebrew Gospel is preserved to this day in the library at +Caesarea which Pamphilus the martyr so diligently collected. I also +obtained permission of the Nazarenes of Beraea in Syria, who use this +volume, to make a copy of it. In which it is to be observed that, +throughout, the Evangelist when quoting the witness of the Old Testament, +either in his own person or in that of the Lord and Saviour, does not +follow the authority of the Seventy translators, but the Hebrew +Scriptures, from which he quotes these two passages, 'Out of Egypt have I +called my Son,' and, 'Since he shall be called a Nazarene.' "(143) And +again: "That Gospel which is called the Gospel of the Hebrews, and which +has lately been translated by me into Greek and Latin, and was used +frequently by Origen, relates," &c.(144) Again: "That Gospel which the +Nazarenes and Ebionites make use of, and which I have lately translated +into Greek from the Hebrew, and which by many is called the genuine Gospel +of Matthew."(145) And once more: "The Gospel of the Hebrews, which is +written in the Syro-Chaldaic tongue, and in Hebrew characters, which the +Nazarenes make use of at this day, is also called the Gospel of the +Apostles, or, as many think, is that of Matthew, is in the library of +Caesarea."(146) + +St. Epiphanius is even more explicit. He says that the Nazarenes possessed +the most complete Gospel of St. Matthew,(147) as it was written at first +in Hebrew;(148) and "they have it still in Hebrew characters; but I do not +know if they have cut off the genealogies from Abraham to Christ." "We may +affirm as a certain fact, that Matthew alone among the writers of the New +Testament wrote the history of the preaching of the Gospel in Hebrew, and +in Hebrew characters."(149) This Hebrew Gospel, he adds, was known to +Cerinthus and Carpocrates. + +The subscriptions of many MSS. and versions bear the same testimony. +Several important Greek codices of St. Matthew close with the statement +that he wrote in Hebrew; the Syriac and Arabic versions do the same. The +subscription of the Peschito version is, "Finished is the holy Gospel of +the preaching of Matthew, which he preached in Hebrew in the land of +Palestine." That of the Arabic version reads as follows: "Here ends the +copy of the Gospel of the apostle Matthew. He wrote it in the land of +Palestine, by the inspiration of the Holy Spirit, in the Hebrew language, +eight years after the bodily ascension of Jesus the Messiah into heaven, +and in the first year of the Roman Emperor, Claudius Caesar." + +The title of Gospel of the Hebrews was only given to the version known to +Jerome and Epiphanius, because it was in use among the Hebrews. But +amongst the Nazarenes it was called "The Gospel of the Apostles,"(150) or +"The Gospel of the Twelve."(151) St. Jerome expressly says that "the +Gospel used by the Nazarenes is also called the Gospel of the +Apostles."(152) That the same Gospel should bear two names, one according +to its reputed authors, the other according to the community which used +it, is not surprising. + +Justin Martyr probably alludes to it under a slightly different name, "The +Recollections of the Apostles."(153) He says that these Recollections were +a Gospel.(154) He adopted the word used by Xenophon for his recollections +of Socrates. What the Memorabilia of Xenophon were concerning the martyred +philosopher, that the Memorabilia of the Apostles were concerning the +martyred Redeemer. + +It is probable that this Hebrew Gospel of the Twelve was the only one with +which Justin Martyr was acquainted. + +Justin Martyr was a native of Samaria, and his acquaintance with +Christianity was probably made in the communities of Nazarenes scattered +over Syria. By family he was a Greek, and was therefore by blood inclined +to sympathize with the Gentile rather than the Jewish Christians. This +double tendency is manifest in his writings. He judges the Ebionites, even +the narrowest of their sectarian rings, with great tenderness; but he +proclaims that Gentiledom had yielded better Christians than Jewdom.(155) +Justin distinguishes between the Ebionites. There were those who in their +own practice observed the Mosaic Law, believing in Christ as the flower +and end of the Law, but without exacting the same observance of believing +Gentiles; and there were those, who not only observed the Law themselves, +but imposed it on their Gentile converts. His sympathies were with the +former, whom he regards as the true followers of the apostles, and not +with the latter. + +Justin's conversion took place circ. A.D. 133. He is a valuable testimony +to the divisions among the Nazarenes or Ebionites in the second century, +just when Gnostic views were infiltrating among the extreme Judaizing +section. + +Justin Martyr's Christian training took place in the Nazarene Church, in +the orthodox, milder section. He no doubt inherited the traditional +prejudice against St. Paul, for he neither mentions him by name, nor +quotes any of his writings. That he should have omitted to quote St. Paul +in his Dialogue with Trypho the Jew is not surprising; but one cannot +doubt that had he seen the Epistles of the Apostle of the Gentiles, he +would have cited them, or shown that they had influenced the current of +his thoughts in his two Apologies addressed to Gentiles. He quotes "the +book that is called the Gospel" as if there were but one; but what Gospel +was it? It has been frequently observed that the quotations of Justin are +closer to the parallel passages in St. Matthew than to those of the other +Canonical Gospels. But the only Gospel he names is the Gospel of the +Twelve. + +Did Justin Martyr possess the Gospel of St. Matthew, or some other? + +It is observable that he diverges from the Gospel narrative in several +particulars. It is inconceivable that this was caused by defect of memory. +Two or three of those texts in which he differs from our Canonical Gospels +occur several times in his writings, and always in the same form.(156) +Would it not be strange that his memory should fail him each time, and on +each of these passages? But though his memory may have been inaccurate in +recording exact words, the differences that have been noticed between the +citations of Justin Martyr and the Canonical Gospel of St. Matthew are not +confined to words; they extend to particulars, to facts. Verbal +differences are accountable for by lapse of memory, but it is not so with +facts. One can understand how in quoting by memory the mode of expressing +the same facts may vary, but not that the facts themselves should be +different. If the facts cited are different, we are forced to conclude +that the citations were derived from another source. And such is the case +with Justin. + +Five or six times does he say that the Magi came from Arabia;(157) St. +Matthew says only that they came from the East.(158) + +He says that our Lord was born in a cave(159) near Bethlehem; that, when +he was baptized, a bright light shone over him; and he gives words which +were heard from heaven, which are not recorded by any of the Evangelists. + +That our Lord was born in a cave is probable enough, but where did Justin +learn it? Certainly not from St. Matthew's Gospel, which gives no +particulars of the birth of Christ at Bethlehem. St. Luke says he was born +in the stable of an inn. Justin, we are warranted in suspecting, derived +the fact of the stable being a cave from the only Gospel with which he was +acquainted, that of the Hebrews. + +The tradition of the scene of Christ's nativity having been a cave was +peculiarly Jewish. It is found in the Apocryphal Gospels of the Nativity +and the Protevangelium, both of which unquestionably grew up in Judaea. +That Justin should endorse this tradition leads to the conclusion that he +found it so stated in his Gospel. + +I shall speak of the light and voice at the baptism presently. + +St. Epiphanius says that the Ebionite Gospel began with, "In the days of +Herod, Caiaphas being the high-priest, there was a man whose name was +John," and so on, like the 3rd chap. St. Matthew. But this was the +mutilated Gospel of the Hebrews used by the Gnostic Ebionites, who were +heretical on the doctrine of the nativity of our Lord, and whom Justin +Martyr speaks of as rejecting the supernatural birth of Christ.(160) + +Among the Nazarenes, orthodox and heretical, but one Gospel was +recognized, and that the Hebrew Gospel of the Twelve; but the Gospel in +use among the Gnostic Ebionites became more and more corrupt as they +diverged further from orthodoxy. + +But the primitive Hebrew Gospel was held "in high esteem by those Jews who +received the faith."(161) "It is the Gospel," says St. Jerome, "that the +Nazarenes use at the present day."(162) "It is the Gospel of the Hebrews +that the Nazarenes read," says Origen.(163) + +Was this Gospel of the Twelve, or of the Hebrews, the original of St. +Matthew's Canonical Greek Gospel, or was it a separate compilation? This +is a question to be considered presently. + +The statement of the Fathers that the Gospel of St. Matthew was first +written in Hebrew, must of course be understood to mean that it was +written in Aramaic or Palestinian Syriac. + +Now we have extant two versions of the Gospels, St. Matthew's included, in +Syriac, the Peschito and the Philoxenian. The latter needs only a passing +mention; it was avowedly made from the Greek, A.D. 508. But the Peschito +is much more ancient. The title of "Peschito" is an emphatic Syrian term +for that which is "simple," "uncorrupt" and "true;" and, applied from the +beginning to this version, it strongly indicates the veneration and +confidence with which it has ever been regarded by all the Churches of the +East.(164) When this version was made cannot be decided by scholars. A +copy in the Laurentian Library bears so early a date as A.D. 586; but it +existed long before the translation was made by Philoxenus in 508. The +first Armenian version from the Greek was made in 431, and the Armenians +already, at that date, had a version from the Syriac, made by Isaac, +Patriarch of Armenia, some twenty years previously, in 410. Still further +back, we find the Peschito version quoted in the writings of St. Ephraem, +who lived not later than A.D. 370.(165) + +Was this Peschito version founded on the Greek canonical text, or, in the +case of St. Matthew, on the "Hebrew" Gospel? I think there can be little +question that it was translated from the Greek. There can be no question +that the Gospels of St. Mark, St. Luke, St. John, the Acts of the +Apostles, the Epistles of St. Paul, and those of the other Epistles +contained in this version,(166) are from the Greek, and it is probable +that the version of St. Matthew was made at the same time from the +received text. The Syrian churches were separated from the Nazarene +community in sympathy; their acceptance of St. Paul's Epistles is a proof +that they were so; and these Epistles were accepted by them at a very +early age, as we gather from internal evidence in the translation. + +The Syrian churches would be likely, moreover, when seeking for copies of +the Christian Scriptures, to ask for them from churches which were +regarded as orthodox, rather than from a dwindling community which was +thought to be heretical. + +The Peschito version of St. Matthew follows the canonical Greek text, and +not the Gospel of the Hebrews, in such passages as can be compared;(167) +not one of the peculiarities of the latter find their echo in the Peschito +text. + +The Gospel of the Hebrews has not, therefore, been preserved to us in the +Peschito St. Matthew. The translations made by St. Jerome in Greek and +Latin have also perished. It is not difficult to account for the loss of +the book. The work itself was in use only by converted Jews; it was in the +exclusive possession of the descendants of those parties for whose use it +had been written. The Greek Gospels, on the other hand, spread as +Christianity grew. The Nazarenes themselves passed away, and their +cherished Gospel soon ceased to be known among men. + +Some exemplars may have been preserved for a time in public libraries, but +these would not survive the devastation to which the country was exposed +from the Saracens and other invaders, and it is not probable that a +solitary copy survives. + +But if the entire Gospel of the Hebrews has not been preserved to us, we +have got sufficiently numerous fragments, cited by ancient ecclesiastical +writers, to permit us, to a certain extent, to judge of the tendencies and +character of that Gospel. + +It is necessary to observe, as preliminary to our quotations, that the +early Fathers cited passages from this Gospel without the smallest +prejudice against it either historically or doctrinally. They do not seem +to have considered it apocryphal, as open to suspicion, either because it +contained doctrine at variance with the Canonical Greek Gospels, or +because it narrated circumstances not found in them. On the contrary, they +refer to it as a good, trustworthy authority for the facts of our Lord's +life, and for the doctrines he taught. + +St. Ignatius, in his Epistle to the Smyrnians,(168) has inserted in it a +passage relative to the appearance of our Lord to his apostles after his +resurrection, not found in the Canonical Gospels, and we should not know +whence he had drawn it, had not St. Jerome noticed the fact and recorded +it.(169) + +St. Clement of Alexandria speaks of the Gospel of the Hebrews in the same +terms as he speaks of the writings of St. Paul and the books of the Old +Testament.(170) Origen, who makes some quotations from this Gospel, does +not, it is true, range it with the Canonical Gospels, but he speaks of it +with great respect, as one highly esteemed by many Christians of his +time.(171) + +In the fourth century, no agreement had been come to as to the value of +this Gospel. Eusebius tells us that by some it was reckoned among the +Antilegomena, that is, among those books which floated between the +Canonical and the Apocryphal Gospels.(172) + +The Gospel of St. Matthew and the Gospel of the Hebrews were not +identical. It is impossible to doubt this when we examine the passages of +the latter quoted by ecclesiastical writers, the majority of which are not +to be found in the former, and the rest differ from the Canonical Gospel, +either in details or in the construction of the passages which correspond. + +Did the difference extend further? This is a question it is impossible to +answer positively in one way or the other, since we only know those +passages of the Gospel of the Nazarenes which have been quoted by the +early Fathers.(173) + +But it is probable that the two Gospels did not differ from each other +except in these passages; for if the divergence was greater, one cannot +understand how St. Jerome, who had both under his eyes, could have +supposed one to have been the Hebrew original of the other. And if both +resembled each other closely, it is easy to suppose that the +ecclesiastical writers who quoted from the Nazarene Gospel, quoted only +those passages which were peculiar to it. + +Let us now examine the principal fragments of this Gospel that have been +preserved. + +There are some twenty in all, and of these only two are in opposition to +the general tone of the first Canonical Gospel. + +With one of these I shall begin the series of extracts. + +"_And straitway_," said Jesus, "_the Holy Spirit [my mother] took me, and +bore me away to the great mountain called Thabor_."(174) + +Origen twice quotes this passage, once in a fuller form. "(She) _bore me +by one of my hairs to the great mountain called Thabor_." The passage is +also quoted by St. Jerome.(175) Origen and Jerome take pains to give this +passage an orthodox and unexceptionable meaning. Instead of rejecting the +passage as apocryphal, they labour to explain it away--a proof of the high +estimation in which the Gospel of the Twelve was held. The words, "my +mother," are, it can scarcely be doubted, a Gnostic interpolation, as +probably are also the words, "by one of my hairs;" for on one of the +occasions on which Origen quotes the passage, these words are omitted. +Probably they did not exist in all the copies of the Gospel. + +Our Lord was "led by the Spirit into the wilderness" after his +baptism.(176) Philip was caught away by the Spirit of the Lord from the +road between Jerusalem and Gaza, and was found at Azotus.(177) The notion +of transportation by the Spirit was therefore not foreign to the authors +of the Gospels. + +The Holy Spirit was represented by the Elkesaites as a female +principle.(178) The Elkesaites were certainly one with the Ebionites in +their hostility to St. Paul, whose Epistles, as Origen tells us, they +rejected.(179) And that they were a Jewish sect which had relations with +Ebionitism appears from a story told by St. Epiphanius, that their +supposed founder, Elxai, went over to the Ebionites in the time of +Trajan.(180) They issued from the same fruitful field of converts, the +Essenes. + +The term by which the Holy Spirit is designated in Hebrew is feminine, and +lent itself to a theory of the Holy Spirit being a female principle, and +this rapidly slid into identification of the Spirit with Mary. + +The Clementines insist on the universe being compounded of the male and +the female elements. There are two sorts of prophecy, the male which +speaks of the world to come, the female which deals with the world that +is; the female principle rules this world, the body, all that is visible +and material. Beside this female principle stands Christ, the male +principle, ruling the spirits of men, and all that is invisible and +immaterial.(181) The Holy Spirit, brooding over the deep and calling the +world into being, became therefore the female principle in the Elkesaite +Trinity. + +In Gnosticism, this deification of the female principle, which was +represented as Prounikos or Sophia among the Valentinians, led to the +incarnation of the principle in women who accompanied the heresiarchs +Simon and Apelles. Thus the Eternal Wisdom was incarnate in Helena, who +accompanied Dositheus and afterwards Simon Magus,(182) and in the fair +Philoumena who associated with Apelles. + +The same influence seems imperceptibly to have been at work in the Church +of the Middle Ages, and in the pictures and sculptures of the coronation +of the Virgin. Mary seems in Catholic art to have assumed a position as +one of the Trinity. + +In the original Gospel of the Hebrews, the passage probably stood thus: +"And straightway the Holy Spirit took me, and bore me to the great +mountain Thabor;" and Origen and Jerome quoted from a text corrupted by +the Gnostic Ebionites. The words "bore me by one of my hairs" were added +to assimilate the translation to that of Habbacuc by the angel, in the +apocryphal addition to the Book of Daniel. + +We next come to a passage found in the Stromata of Clement of Alexandria, +who compares it with a sentence from the Theaetetus of Plato: "_He who +wondereth shall reign, and he who reigneth shall rest._"(183) + +This, like the preceding quotation, has a Gnostic hue; but it is +impossible to determine its sense in the absence of the context. Nor does +the passage in the Theaetetus throw any light upon it. The whole of the +passage in St. Clement is this: "The beginning of (or search after) truth +is admiration," says Plato. "And Matthias, in saying to us in his +Traditions, Wonder at what is before you, proves that admiration is the +first step leading upwards to knowledge. Therefore also it is written in +the Gospel of the Hebrews, He who shall wonder shall reign, and he who +reigns shall rest." + +What were these Traditions of Matthias? In another place St. Clement of +Alexandria mentions them, and quotes a passage from them, an instruction +of St. Matthias: "If he who is neighbour to one of the elect sins, the +elect sins with him; for if he (the elect) had conducted himself as the +Word requires, then his neighbour would have looked to his ways, and not +have sinned."(184) And, again, he says that the followers of Carpocrates +appealed to the authority of St. Matthias--probably, therefore, to this +book, his Traditions--as an excuse for giving rein to their lusts. + +These Traditions of St. Matthias evidently contained another version of +the same passage, or perhaps a portion of the same discourse attributed to +our Lord, which ran somehow thus: "_Wonder at, what is before your eyes_ +(_i.e._ the mighty works that I do); _for he that wondereth shall reign, +and he that reigneth shall rest_." + +It is not impossible that this may be a genuine reminiscence of part of +our Lord's teaching. + +Justin Martyr, in his Dialogue with Trypho the Jew, says that Jesus +exercised the trade of a carpenter, and that he made carts, yokes, and +like articles.(185) + +Where did he learn this? Not from St. Matthew's Gospel; probably from the +lost Gospel which he quotes. + +St. Jerome quotes as a saying of our Lord, "_Be ye proved money- +changers._"(186) He has no hesitation in calling it a saying of the +Saviour. It occurs again in the Clementine Homilies(187) and in the +Recognitions.(188) It is cited much more fully by St. Clement of +Alexandria in his Stromata: "_Be ye proved money-changers; retain that +which is good metal, reject that which is bad._"(189) Neither St. Jerome, +St. Clement of Alexandria, nor the author of the Clementines, give their +authority for the statement they make, that this is a saying of the Lord; +but we may, I think, fairly conclude that St. Jerome drew it from the +Hebrew Gospel he knew so well, having translated it into Greek and Latin, +and which he looked upon as an unexceptionable authority. + +Whence the passage came may be guessed by the use made of it by those who +quote it. It probably followed our Lord's saying, "I am not come to +destroy the Law, but to fulfil it." "Nevertheless, be ye proved +exchangers; retain that which is good metal, reject that which is bad." + +Another passage is not given to us verbatim by St. Jerome; he merely +alludes to it in one of his Commentaries, saying that Jesus had declared +him guilty of a grievous crime who saddened the spirit of his +brother.(190) It probably occurred in the portion of the Gospel of the +Hebrews corresponding with the 18th chapter of St. Matthew, and may be +restored somewhat as follows: "Woe unto the world because of offences! for +it must needs be that offences come; _but woe to that man by whom the +offence cometh, and the soul of his brother be made sore_. Wherefore if +thy hand or thy foot offend thee," &c. + +Another passage is in perfect harmony with the teaching of our Lord, and, +like that given last, may very possibly have formed part of his teaching. +It is also given by St. Jerome, and therefore in Latin: "_Be never glad +unless ye are in charity with your brother_."(191) + +St. Jerome, in his treatise against Pelagius, quotes from the Gospel of +the Hebrews the following passage: "_If thy brother has sinned in word +against thee, and has made satisfaction, forgive him unto seven times a +day. Simon, his disciple, said unto him, Until seven times! The Lord +answered, saying, Verily I say unto thee, until seventy times seven_;" and +then probably, "_for I say unto thee, Be never glad till thou art in +charity with thy brother_."(192) + +The Gospel of the Nazarenes supplied details not found in that of St. +Matthew. It related of the man with the withered hand, healed by our +Lord,(193) that he was a mason,(194) and gave the words of the appeal made +to Jesus by the man invoking his compassion: "_I was a mason, working for +my bread with my hands. I pray thee, Jesus, restore me to soundness, that +I eat not my bread in disgrace._"(195) + +It relates, what is found in St. Mark and St. Luke, but not in St. +Matthew, that Barabbas was cast into prison for sedition and murder;(196) +and it gives the interpretation of the name, "Son of a Rabbi."(197) These +particulars may be correct; there is no reason to doubt them. The +interpretation of the name may be only a gloss which found its way into +the text. + +Eusebius says that Papias "gives a history of a woman who had been accused +of many sins before the Lord, which is also contained in the Gospel +according to the Hebrews."(198) Of this we know nothing further, for the +text is not quoted by any ancient writers; but probably it was the same +story as that of the woman taken in adultery related in St. John's +Gospel.(199) But then, why did not Eusebius say that Papias gave "the +history of the woman accused of adultery, which is also related in the +Gospel of St. John"? Why does he speak of that story as being found in a +Gospel written in the Syro-Chaldaean tongue, with which he himself was +unacquainted,(200) when the same story was in the well-known Canonical +Greek Gospel of St. John? The conclusion one must arrive at is, either +that the stories were sufficiently differently related for him not to +recognize them as the same, or that the incident in St. John's Gospel is +an excerpt from the Gospel of the Hebrews, or rather from a translation of +it, grafted into the text of the Canonical Gospel. The latter opinion is +favoured by some critics, who think that the story of the woman taken in +adultery did not belong to the original text, but was inserted in it in +the fourth or fifth century. + +Those passages of the Gospel of the Nazarenes which most resemble passages +in the Gospel of St. Matthew are not, however, identical with them; some +differ only in the wording, but others by the form in which they are +given. + +And the remarkable peculiarity about them is, that the lessons in the +Gospel of the Hebrews seem preferable to those in the Canonical Gospel. +This was apparently the opinion of St. Jerome. + +In chap. vi. ver. 11 of St. Matthew's Gospel, we have the article of the +Lord's Prayer, "Give us this day our daily bread." The words used in the +Greek of St. Matthew are, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. The word {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} +is one met with nowhere else, and is peculiar. The word {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} means +originally that which is essential, and belongs to the true nature or +property of things. In Stoic philosophy it had the same significance as +{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}, matter; {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} would therefore seem most justly to be +rendered by _supersubstantial_, the word employed by St. Jerome. + +"Give us this day our supernatural bread." But in the Gospel of the +Nazarenes, according to St. Jerome, the Syro-Chaldaic word for {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} +was {~HEBREW LETTER MEM~}{~HEBREW LETTER HET~}{~HEBREW LETTER DALET~}, which signifies "to-morrow's," that is, our "future," or "daily" +bread. "_Give us this day the bread for the morrow_,"(201) certainly was +synonymous with, "Give us this day our daily bread." It is curious that +the Protestant Reformers, shrinking from translating the word {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} +according to its apparently legitimate rendering, lest they should give +colour to the Catholic idea of the daily bread of the Christian soul being +the Eucharist, should have adopted a rendering more in accordance with an +Apocryphal than with a Canonical Gospel. + +In St. Matthew, xxiii. 35, Jesus reproaches the Jews for their treatment +of the prophets, and declares them responsible for all the blood shed upon +the earth, "from the blood of righteous Abel unto the blood of Zacharias, +son of Barachias, whom ye slew between the Temple and the altar." + +Now the Zacharias to whom our Lord referred was Zechariah, son of +Jehoiada, and not of Barachias, who was stoned "in the court of the house +of the Lord" by order of Joash.(202) Zacharias, son of Barachias, was not +killed till long after the death of our Lord. He was massacred by the +zealots inside the Temple, shortly before the siege, _i.e._ about A.D. 69. + +Either, then, the Greek Gospel of St. Matthew was not written till after +the siege of Jerusalem, and so this anachronism passed into it, or the +error is due to a copyist, who, having heard of the murder of Zacharias, +son of Barachias, but who knew nothing of the Zacharias mentioned in +Chronicles, corrected the Jehoiada of the original into Barachias, +thinking that thereby he was rectifying a mistake. + +Now in the Gospel of the Nazarenes the name stood correctly, and the +passage read, "_from the blood of righteous Abel unto the blood of +Zacharias, the son of Jehoiada_."(203) + +In both these last quoted passages, the preference is to be given to the +Nazarene Gospel, and probably also in that relating to forgiveness of a +brother. The lost Gospel in that passage requires the brother to make +satisfaction. It is no doubt the higher course to forgive a brother, +whether he repent or not, seventy times seven times in the day; but it may +almost certainly be concluded that our Lord meant that the forgiveness +should be conditional on his repentance, for in St. Luke's Gospel the +repentance of the trespassing brother is distinctly required. "If thy +brother trespass against thee, rebuke him; and if he repent, forgive him. +And if he trespass against thee seven times a day, and seven times in a +day turn again to thee, saying, I repent; thou shalt forgive him."(204) In +St. Luke this is addressed to all the disciples; in St. Matthew, to Peter +alone; but there can be little doubt that both passages refer to the same +instruction, and that the fuller accounts in St. Luke and the Gospel of +the Hebrews are the more correct. There may be less elevation in the +precept, subject to the two restrictions, first, that the offence should +be a verbal one, and secondly, that it should be apologized for; but it +brings it more within compass of being practised. + +We come next to a much longer fragment, which shall be placed parallel +with the passage with which it corresponds in St. Matthew. + +THE GOSPEL OF THE HEBREWS. ST. MATTHEW xix. 16-24 +"_Another rich man said unto "And, behold, one came and +him: Master, what good thing said unto him, Good Master, +shall I do that I may live? He what good thing shall I do, +said unto him: O man, fulfil that I may have eternal life? +the Laws and the Prophets. And And he said unto him, Why +he answered him, I have done callest thous me good? there +so. Then said he unto him, Go, is none good but one, that is, +sell all that thou hast, and God: but if thou wilt enter +give to the poor, and come, into life, keep the +follow me. Then the rich man commandments. He saith unto +began to smite his head, and him, Which? Jesus said, Thou +it pleased him not. And the shalt do no murder, Thou shalt +Lord said unto him, How sayest not commit adultery, Thou +thou, I have fulfilled the Law shalt not steal, Thou shalt +and the Prophets, when it is not bear false witness. Honour +written in the Law Thou shalt thy father and thy mother: +love thy neighbour as thyself; and, Thou shalt love thy +and lo! many of thy brethren, neighbor as thyself. The young +sons of Abraham, are covered man saith unto him, All these +with filth, and dying of things have I kept from my +hunger, and thy house is full youth up; what lack I yet? +of many good things, and Jesus said unto him, If thou +nothing therefrom goeth forth wilt be perfect, go and sell +at any time unto them. And that thou hast, and give to +turning himself about, he said the poor, and thou shalt have +unto Simon, his disciple, treasure in heave: and come +sitting near him, Simon, son and follow me. But when the +of Jonas, it is easier for a young man heard that saying, +camel to go through the eye of he went away sorrowful: for he +a needle, than for a rich man had great possessions. Then +to enter into the kingdom, of said Jesus unto his disciples, +heaven_."(205) Verily I say unto you, That a + rich man shall hardly enter + into the kingdom of heaven. + And again I say unto you, 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." + +The comparison of these two accounts is not favourable to that in the +Canonical Gospel. It is difficult to understand how a Jew could have +asked, as did the rich young man, what commandments he ought to keep in +order that he might enter into life. The Decalogue was known by heart by +every Jew. Moreover, the narrative in the lost Gospel is more connected +than in the Canonical Gospel. The reproach made by our Lord is admirably +calculated to bring home to the rich man's conscience the truth, that, +though professing to observe the letter of the Law, he was far from +practising its spirit; and this leads up quite naturally to the +declaration of the difficulty of a rich man obtaining salvation, or rather +to our Lord's repeating a proverb probably common at the time in the +East.(206) + +And lastly, in the proverb addressed aside to Peter, instead of to the +rich young man, that air of harshness which our Lord's words bear in the +Canonical Gospel, as spoken to the young man in his sorrow, entirely +disappears. The proverb is uttered, not in stern rebuke, but as the +expression of sad disappointment, when the rich man has retired. + +Another fragment from the Gospel of the Hebrews relates to the baptism of +our Lord. + +The Gospel of St. Matthew gives no explanation of the occasion, the +motive, of Jesus coming to Jordan to the baptism of John. It says simply, +"Then cometh Jesus from Galilee to Jordan unto John, to be baptized of +him."(207) But the Nazarene Gospel is more explicit. + +"_Behold, his mother and his brethren said unto him, John the Baptist +baptizeth for the remission of sins; let us go and be baptized of him. But +he said unto them, What sin have I committed, that I should be baptized of +him, unless it be that in saying this I am in ignorance?_"(208) + +This is a very singular passage. We do not know the context, but we may +presume that our Lord yields to the persuasion of his mother. Such is the +tradition preserved in another apocryphal work, the "Preaching of St. +Paul," issuing from an entirely different source, from a school hostile to +the Nazarenes.(209) + +Another fragment continues the account after a gap. + +"_And when the Lord went up out of the water, the whole fountain of the +Holy Spirit descended and rested upon him, and said unto him, My Son, I +looked for thee in all the prophets, that thou mightest come, and that I +might __ rest upon thee. For thou art my rest, thou art my first-begotten +Son, who shalt reign throughout eternity._"(210) + +But this is not the only version we have of the narrative in the Gospel of +the Hebrews. St. Epiphanius gives us another, which shall be placed +parallel with the corresponding account in St. Matthew. + +GOSPEL OF THE HEBREWS. ST. MATTHEW iii 13-17. +"_The people having been "Then cometh Jesus from +baptized, Jesus came also, and Galilee to Jordan unto John, +was baptized by John. And as to be baptized of him. But +he came out of the water, the John forbad him saying, I have +heavens opened, and he saw the need to be baptized of thee, +Holy Spirit of God descending and cometh thou to me? And +under the form of a dove, and Jesus answering, said unto +entering into him. And a voice him, Suffer it to be so now: +was heard from heaven, Thou for thus it becometh us to +art my beloved Son, and in fulfill all righteousness. +thee am I well pleased. And Then he suffered him. And +again, This day have I Jesus, when he was baptized, +begotten thee. And suddenly went up straightway out of the +there shone a great light in water: and, lo, the heavens +that place. And John seeing were opened unto him, and he +it, said, Who art thou, Lord? saw the Spirit of God +Then a voice was heard from descending like a dove, and +heaven, This is my beloved lighting upon him: And lo a +Son, in whom I am well voice from heaven, saying, +pleased. Thereat John fell at This is my beloved Son, in +his feet and said, I pray whom I am well pleased." +thee, Lord, baptize me. But, +he would not, saying, Suffer +it, for so it behoveth that +all should be +accomplished._"(211) + +That the Gospel stood as in this latter passage quoted in the second +century among the orthodox Christians of Palestine is probable, because +with it agrees the brief citation of Justin Martyr, who says that when our +Lord was baptized, there shone a great light around, and a voice was heard +from heaven, saying, "Thou art my Son, this day have I begotten thee." +Both occur in the Ebionite Gospel; neither in the Canonical Gospel.(212) + +This Gospel was certainly known to the writer of the Canonical Epistle to +the Hebrews, for he twice takes this statement as authoritative. "For unto +which of the angels said he at any time, Thou art my Son, this day, have I +begotten thee?" and more remarkably, "Christ glorified not himself to be +made an high-priest; but he that said unto him, Thou art my Son, to-day +have I begotten thee."(213) In the latter passage the author is speaking +of the calling of priests being miraculous and manifest; and then he cites +this call of Christ to the priesthood as answering these requirements. + +The order of events is not the same in the Gospel of Twelve and in that of +St. Matthew: verses 14 and 15 of the latter, modified in an important +point, come in the Ebionite Gospel after verses 16 and 17. + +There is a serious discrepancy between the account of the baptism of our +Lord in St. Matthew and in St. John. In the former Canonical Gospel, the +Baptist forbids Christ to be baptized by him, saying, "I have need to be +baptized of thee, and comest thou to me?" But Jesus bids him: "Suffer it +to be so now, for thus it becometh us to fulfil all righteousness." Then +Jesus is baptized, and the heavens are opened. But in St. John's Gospel, +the Baptist says, "I knew him not: but he that sent me to baptize with +water, the same said unto me, Upon whom thou shalt see the Spirit +descending, and remaining upon him, the same is he which baptizeth with +the Holy Ghost. And I saw, and bare record, that this is the Son of +God."(214) + +Now the account in the Gospel of the Twelve removes this discrepancy. John +does not know Jesus till after the light and the descent of the dove and +the voice, and then he asks to be baptized by Jesus. + +It is apparent that the passage in the lost Gospel is more correct than +that in the Canonical one. In the latter there has been an inversion of +verses destroying the succession of events, and thus producing discrepancy +with the account in St. John's Gospel. + +With these passages from the Gospel of the Twelve may be compared a +curious one from the Testament of the Twelve Patriarchs. It occurs in the +Testament of Levi, and is a prophecy of the Messiah. "The heavens shall +open for thee, and from above the temple of glory the voice of the Father +shall dispense sanctification upon him, as has been promised unto Abraham, +the father of Isaac." + +The passage quoted by St. Epiphanius is wholly unobjectionable +doctrinally. It is not so with that quoted by St. Jerome; it is of a very +different character. It exhibits strongly the Gnostic ideas which infected +the stricter sect of the Ebionites. + +It was precisely on the baptism of the Lord that they laid the greatest +stress; and it is in the account of that event that we should expect to +find the greatest divergence between the texts employed by the orthodox +and the heretical Nazarenes. Before his baptism he was nothing. It was +then only that the "full fount of the Holy Ghost" descended on him, his +election to the Messiahship was revealed, and divine power was +communicated to him to execute the mission entrusted to him. A marked +distinction was drawn between two portions in the life of Jesus--before and +after his baptism. In the first they acknowledged nothing but the mere +human nature, to the entire exclusion of everything supernatural; while +the sudden accruing of supernatural aid at the baptism marked the moment +when he became the Messiah. Thus the baptism was the beginning of their +Gospel. + +Before that, he is liable to sin, he suggests that his believing himself +to be free from sin may have precipitated him into sin, the sin of +ignorance. And "_even in the prophets, after they had received the unction +of the Holy Ghost, there was found sinful speech_."(215) This quotation +follows, in St. Jerome, immediately after the saying cited above enjoining +forgiveness, but it in no way dovetails into it; the passage concerning +the recommendation by St. Mary and the brethren that they should go up to +be baptized of John for the remission of sins, comes in the same chapter, +and there can be little doubt that this reference to the prophets as +sinful formed part of the answer of the Virgin to Jesus when he spoke of +his being sinless. + +St. Jerome obtained his copy of the Gospel of the Hebrews from Beraea in +Syria, and not therefore from the purest source. Had he copied and +translated the codex he found in the library of Pamphilus at Caesarea, +instead of that he procured from Beraea, it is probable that he would have +found it not to contain the passages of Gnostic tendency. + +These interpolations were made in the second century, when Gnostic ideas +had begun to affect the Ebionites, and break them up into more or less +heretical sects. + +Their copies of the Gospel of the Hebrews differed, for the Gnostic +Ebionites curtailed it in some places, and amplified it in others. + +In reconstructing the primitive lost Gospel of the Nazarenes, it is very +necessary to note these Gnostic passages, and to withdraw them from the +text. We shall come to some more of their additions and alterations +presently. It is sufficient for us to note here that the heretical Gospel +in use among the Gnostic Ebionites was based on the orthodox Gospel of the +Hebrews. The existence of these two versions explains the very different +treatment their Gospel meets with at the hands of the Fathers of the +Church. Some, and these the earliest, speak of this Gospel with reverence, +and place it almost on a line with the Canonical Gospels; others speak of +it with horror, as an heretical corruption of the Gospel of St. Matthew. +The former saw the primitive text, the latter the curtailed and amplified +version in use among the heretical Ebionites. + +St. Paul, in his first Epistle to the Corinthians, alludes to one of the +appearances of our Lord after his resurrection, of which no mention is +made in the Canonical Gospels: "After that, he was seen of James."(216) +But according to his account, this appearance took place after several +other manifestations, viz. after that to Cephas, that to the Twelve, and +that to five hundred brethren at once. But it preceded another appearance +to "all the apostles." If we take the first and second to have occurred on +Easter-day, and the last to have been the appearance to them again "after +eight days," when St. Thomas was present, then the appearance to St. James +must have taken place between the "even" of Easter-day and Low Sunday. + +Now the Gospel of the Hebrews gives a particular account of this visit to +James, which however, according to this account, took place early on +Easter-day, certainly before Christ stood in the midst of the apostles in +the upper room on Easter-evening. + +St. Jerome says, "The Gospel according to the Hebrews relates that after +the resurrection of the Saviour, '_The Lord, after he had given the napkin +to the servant of the priest, went to James, and appeared to him. Now +James had sworn with an oath that he would not eat bread from that hour +when he drank the cup of the Lord, till he should behold him rising from +amidst them that sleep._' And again, a little after, '_The Lord said, +Bring a table and bread_.' And then, '_He took bread and blessed and +brake, and gave it to James the Just, and said unto __ him, My brother, +eat thy bread, for the Son of Man is risen from among them that +sleep._' "(217) + +This touching incident is quite in keeping with what we know about St. +James, the Lord's brother. + +James the Just, according to Hegesippus, "neither drank wine nor fermented +liquors, and abstained from animal food;"(218) and though the account of +Hegesippus is manifestly fabulous in some of its details, still there is +no reason to doubt that James belonged to the ascetic school among the +Jews, as did the Baptist before him, and as did the orthodox Ebionites +after him. The oath to abstain from food till a certain event was +accomplished was not unusual.(219) + +What is meant by "the Saviour giving the napkin to the servant of the +priest," it is impossible to conjecture without the context. The napkin +was probably that which had covered his face in the tomb, but whether the +context linked this on to the cycle of sacred sindones impressed with the +portrait of the Saviour's suffering face, cannot be told. The designation +of "the Just" as applied to James is for the purpose of distinguishing him +from James the brother of John. He does not bear that name in the +Canonical Gospels, but the title may have been introduced by St. Jerome to +avoid confusion, or it may have been a marginal gloss to the text. + +The story of this appearance found its way into the writings of St. +Gregory of Tours,(220) who no doubt drew it from St. Jerome; and thence it +passed into the Legenda Aurea of Jacques de Voragine. + +If the Lord did appear to St. James on Easter-day, as related in this lost +Gospel, then it may have been in the morning, and not after his appearance +to the Twelve, or on his appearance in the evening he may have singled out +and addressed James before all the others, as on that day week he +addressed St. Thomas. In either case, St. Paul's version would be +inaccurate as to the order of manifestations. The pseudo-Abdias, not in +any way trustworthy, thus relates the circumstance: + + + "James the Less among the disciples was an object of special + attachment to the Saviour, and he was inflamed with such zeal for + his Master that he would take no meat when his Lord was crucified, + and would only eat again when he should see Christ arisen from the + dead; for he remembered that when Christ was alive he had given + this precept to him and to his brethren. That is why he, with Mary + Magdalene and Peter, was the first of all to whom Jesus Christ + appeared, in order to confirm his disciples in the faith; and that + he might not suffer him to fast any longer, a piece of an + honeycomb having been offered him, he invited James to eat + thereof."(221) + + +Another fragment of the lost Gospel of the Hebrews also relates to the +resurrection: + +"_And when he had come to [Peter and] those that were with Peter, he said +unto them, Take, touch me, and see that I am not a bodiless spirit. And +straightway they touched him and believed._"(222) + +St. Ignatius, who cites these words, excepting only those within brackets, +does not say whence he drew them; but St. Jerome informs us that they were +taken from the Gospel of the Hebrews. At the same time he gives the +passage with greater fulness than St. Ignatius. + +The account in St. Matthew contains nothing at all like this; but St. Luke +mentions these circumstances, though with considerable differences. The +Lord having appeared in the midst of his disciples, they imagine that they +see a spirit. Then he says, "Why are ye troubled? and why do thoughts +arise in your hearts? Behold my hands and my feet, that it is I myself: +handle me, and see; for a spirit hath not flesh and bones, as ye see me +have."(223) + +The narrative in St. Luke's Gospel is fuller than that in the Gospel of +the Hebrews, and is not derived from it. In the Nazarene Gospel, as soon +as the apostles see and touch, they believe. But in the Canonical Gospel +of St. Luke, they are not convinced till they see Christ eat. + +Justin Martyr cites a passage now found in the Canonical Gospel of St. +John, but not exactly as there, evidently therefore obtaining it from an +independent source, and that source was the Gospel of the Twelve, the only +one with which he was acquainted, the only one then acknowledged as +Canonical in the Nazarene Church. + +The passage is, "_Christ has said, Except ye be regenerate, ye cannot +enter into the kingdom of heaven._"(224) + +In St. John's Gospel the parallel passage is couched in the third person: +"Except a man be born again, he cannot see the kingdom of God."(225) The +difference stands out more clearly in the Greek than in English. + +We may conjecture that the primitive Gospel of the Hebrews contained an +account of the interview of Nicodemus with our Lord. When we come to +consider the Gospel used by the author of the Clementine Homilies and +Recognitions, we shall find that the instruction on new birth made to +Nicodemus was familiar to him, but not exactly in the form in which it is +recorded by St. John. + +St. Jerome informs us that the lost Gospel we are considering did not +relate that the veil of the Temple was rent in twain when Jesus gave up +the ghost, but that the lintel stone, a huge stone, fell down.(226) + +That this tradition may be true is not unlikely. The rocks were rent, and +the earth quaked, and it is probable enough that the Temple was so shaken +that the great lintel stone fell. + +St. Epiphanius gives us another fragment: + +"_I am come to abolish the sacrifices: if ye cease not from sacrificing, +the wrath of God will not cease from weighing upon you._"(227) + +In the Clementine Recognitions, a work issuing from the Ebionite anti- +Gnostic school, we find that the abolition of the sacrifices was strongly +insisted on. The abomination of idolatry is first exposed, and the strong +hold that Egyptian idolatry had upon the Israelites is pointed out; then +we are told Moses received the Law, and, in consideration of the +prejudices of the people, tolerated sacrifice: + + + "When Moses perceived that the vice of sacrificing to idols had + been deeply ingrained into the people from their association with + the Egyptians, and that the root of this evil could not be + extracted from them, he allowed them to sacrifice indeed, but + permitted it to be done only to God, that by any means he might + cut off one half of the deeply ingrained evil, leaving the other + half to be corrected by another, and at a future time; by him, + namely, concerning whom he said himself, A prophet shall the Lord + your God raise unto you, whom ye shall hear, even as myself, + according to all things which he shall say to you. Whosoever shall + not hear that prophet, his soul shall be cut off from his + people."(228) + + +In another place the Jewish sacrifices are spoken of as sin.(229) + +This hostility to the Jewish sacrificial system by Ebionites who observed +all the other Mosaic institutions was due to their having sprung out of +the old sect of the Essenes, who held the sacrifices in the same +abhorrence.(230) + +That our Lord may have spoken against the sacrifices is possible enough. +The passage may have stood thus: "Think not that I am come to destroy the +Law and the Prophets; I am not come to destroy, but to fulfil; +nevertheless, I tell you the truth, I am come to destroy the sacrifices. +But be ye approved money-changers, choose that which is good metal, reject +that which is bad." + +It is probable that in the original Hebrew Gospel there was some such +passage, for St. Paul, or whoever was the author of the Epistle to the +Hebrews, apparently alludes to it twice. He says, "When he cometh into the +world he saith, Sacrifice and offering thou wouldst not, but a body hast +thou prepared me."(231) The plain meaning of which is, not that David had +used those words centuries before, in prophecy, but that Jesus had used +them himself when he came into the world. If the writer of the Epistle did +quote a passage from the Hebrew Gospel, it will have been the second from +the same source. + +In the Ebionite Gospel, "by a criminal fraud," says St. Epiphanius, a +protestation has been placed in the mouth of the Lord against the Paschal +Sacrifice of the Lamb, by changing a positive phrase into a negative one. + +When the disciples ask Jesus where they shall prepare the Passover, he is +made to reply, not, as in St. Luke, that with desire he had desired to eat +this Passover, but, "_Have I then any desire to eat the flesh of the +Paschal Lamb with you?_"(232) + +The purpose of this interpolation of two words is clear. The Samaritan +Ebionites, like the Essenes, did not touch meat, regarding all animal food +with the greatest repugnance.(233) By the addition of two words they were +able to convert the saying of our Lord into a sanction of their +superstition. But this saying of Jesus is now found only in St. Luke's +Gospel. It must have stood originally without the {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} and the {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} in the +Gospel of the Twelve. + +Another of their alterations of the Gospel was to the same intent. Instead +of making St. John the Baptist eat locusts and wild honey, they gave him +for his nourishment wild honey only, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, instead of {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} and {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} +{~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. + +The passage in which this curious change was made is remarkable. It served +as the introduction to the Gospel in use among the Gnostic Ebionites. + +"_A certain man, named Jesus, being about thirty years of age, hath chosen +us; and having come to Capernaum, he entered into the house of Simon, +whose surname was Peter, and he said unto him, As I passed by the Sea of +Tiberias, I chose John and James, the sons of Zebedee, Simon and Andrew, +Thaddaeus, Simon Zelotes and Judas Iscariot; and thee, Matthew, when thou +wast sitting at thy tax-gatherer's table, then I called thee, and thou +didst follow me. And you do I choose to be my twelve apostles to bear +witness unto Israel._ + +"_John baptized; and the Pharisees came to him, and they were baptized of +him, and all Jerusalem also. He had a garment of camels' hair, and a +leathern girdle about his loins, and his meat was wild honey, and the +taste thereof was as manna, and as a cake of oil._" + +Apparently after this announcement of his choice of the apostles there +followed something analogous to the preface in St. Luke's Gospel, to the +effect that these apostles, having assembled together, had taken in hand +to write down those things that they remembered concerning Christ and his +teaching. And it was on this account that the Gospel obtained the name of +the "Recollections of the Apostles," or the "Gospel of the Twelve." + +The special notice taken of St. Matthew, who is singled out from the +others in this address, is significant of the relation supposed to exist +between the Gospel and the converted publican. If we had the complete +introduction, we should probably find that in it he was said to have been +the scribe who wrote down the apostolic recollections. + + + +2. Doubtful Fragments. + + +There are a few fragments preserved by early ecclesiastical writers which +we cannot say for certain belonged to the Gospel of the Hebrews, but which +there is good reason to believe formed a part of it. + +Origen, in his Commentary on St. Matthew, quotes a saying of our Lord +which is not to be found in the Canonical Gospels. Origen, we know, was +acquainted with, and quoted respectfully, the Gospel of the Hebrews. It is +therefore probable that this quotation is taken from it: "_Jesus said, For +the sake of the weak I became weak, for the sake of the hungry I hungered, +for the sake of the thirsty I thirsted_."(234) + +That this passage, full of beauty, occurred after the words, "This kind +goeth not out but by prayer and fasting," in commenting on which Origen +quotes it, is probable. It is noteworthy that it is quoted in comment on +St. Matthew's Gospel, the one to which the lost Gospel bore the closest +resemblance, and one which Origen would probably consult whilst compiling +his Commentary on St. Matthew.(235) + +The saying is so beautiful, and so truly describes the love of our Lord, +that we must wish to believe it comes to us on such high authority as the +Gospel of the Twelve. + +Another saying of Christ is quoted both by Clement of Alexandria and by +Origen, without saying whence they drew it, but by both as undoubted +sayings of the Saviour. It ran: + +"_Seek those things that are great, and little things will be added to +you._" "_And seek ye heavenly things, and the things of this world will be +added to you._"(236) + +It will be seen, the form as given by St. Clement is better and simpler +than that given by Origen. It is probable, however, that they both formed +members of the same saying, following the usual Hebrew arrangement of +repeating a maxim, giving it a slightly different turn, or a wider +expansion. In two passages in other places Origen makes allusion to this +saying without quoting it directly.(237) + +In the Acts of the Apostles, St. Luke puts into the mouth of St. Paul a +saying of Christ, which is not given by any evangelist, in these words: +"Remember the words of the Lord Jesus, how he said, _It is more blessed to +give than to receive_."(238) It is curious that this saying should not +have been inserted by St. Luke in his Gospel. Whether this saying found +its way into the Hebrew Gospel it is impossible to tell. + +In the Epistle of St. Barnabas another utterance of Christ is given. This +Epistle is so distinctly of a Judaizing character, so manifestly belongs +to the Nazarene school, that such a reference in it makes it more than +probable that it was taken from the Gospel received as Canonical among the +Nazarenes. The saying of St. Barnabas is, "All the time of our life and of +our faith will not profit us, if we have not in abhorrence the evil one +and future temptation, even as the Son of God said, _Resist all iniquity +and hold it in abhorrence_."(239) Another saying in the Epistle of St. +Barnabas is, "_They who would see me, and attain to my kingdom, must +possess me through afflictions and suffering_."(240) + +In the second Epistle of St. Clement of Rome to the Corinthians occurs a +very striking passage: "Wherefore to us doing such things the Lord said, +_If ye were with me, gathered together in my bosom, and did not keep my +commandments, I would cast you out, and say unto you, Depart from me, I +know not whence ye are, ye workers of iniquity_."(241) + +We can well understand this occurring in an anti-Pauline Gospel. + +Again. "The Lord said, _Be ye as lambs in the midst of wolves. Peter +answered and said unto him, But what if the wolves shall rend the lambs? +Jesus said unto Peter, The lambs fear not the wolves after their death; +and ye also, do not ye fear them that kill you, and after that have +nothing that they can do to you, but fear rather him who, after ye are +dead, has power to cast your soul and body into hell fire._"(242) + +This is clearly another version of the passage, Matt. x. 16-26. In one +particular it is fuller than in the Canonical Gospel; it introduces St. +Peter as speaking and drawing forth the exhortation not to fear those who +kill the body only. But it is without the long exhortation contained in +the 17-27th verses of St. Matthew. + +Another saying from the same source is, "This, therefore, the Lord said, +_Keep the flesh chaste and the seal undefiled, and ye shall receive +eternal life_."(243) The seal is the unction of confirmation completing +baptism, and in the primitive Church united with it. It is the {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} so +often spoken of in the Epistles of St. Paul.(244) + +Justin Martyr contributes another saying. We have already seen that in all +likelihood he quoted from the Gospel of the Hebrews, or the Recollections +of the Twelve, as he called it. He says, "On this account also our Lord +Jesus Christ said, _In those things in which I shall overtake you, in +those things will I judge you_."(245) Clement of Alexandria makes the same +quotation, slightly varying the words. Justin and Clement apparently both +translated from the original Hebrew, but did not give exactly the same +rendering of words, though they gave the same sense. + +Clement gives us another saying, but does not say from what Gospel he drew +it. "The Lord commanded in a certain Gospel, _My secret is for me and for +the children of my home_."(246) + + + +3. The Origin of the Gospel of the Hebrews. + + +We come now to a question delicate, and difficult to answer--the Origin of +the Gospel of the Hebrews; delicate, because it involves another, the +origin of the Gospels of St. Matthew and St. Mark; difficult, because of +the nature of the evidence on which we shall have to form our opinion. + +Because the Gospel of the Hebrews is not preserved, is not in the Canon, +it does not follow that its value was slight, its accuracy doubtful. Its +disappearance is due partly to the fact of its having been written in +Aramaic, but chiefly to that of its having been in use by an Aramaic- +speaking community which assumed first a schismatical, then a heretical +position, so that the disfavour which fell on the Nazarene body enveloped +and doomed its Gospel as well. + +The four Canonical Gospels owe their preservation to their having been in +use among those Christian communities which coalesced under the moulding +hands of St. John. Those parties which were reluctant to abandon their +peculiar features were looked upon with coldness, then aversion, lastly +abhorrence. They became more and more isolated, eccentric, prejudiced, +impracticable. Whilst the Church asserted her catholicity, organized her +constitution, established her canon, formulated her creed, adapted herself +to the flux of ideas, these narrow sects spent their petty lives in +accentuating their peculiarities till they grew into monstrosities; and +when they fell and disappeared, there fell and disappeared with them those +precious records of the Saviour's words and works which they had +preserved. + +The Hebrew Gospel was closely related to the Gospel of St. Matthew; that +we know from the testimony of St. Jerome, who saw, copied and translated +it. That it was not identical with the Canonical first Gospel is also +certain. Sufficient fragments have been preserved to show that in many +points it was fuller, in some less complete, than the Greek Gospel of St. +Matthew. The two Gospels were twin sisters speaking different tongues. Was +the Greek of the first Gospel acquired, or was it original? This is a +point deserving of investigation before we fix the origin and determine +the construction of the Hebrew Gospel. + +According to a fragment of a lost work by Papias, written about the middle +of the second century, under the title of "Commentary on the Sayings of +the Lord,"(247) the apostle Matthew was the author of a collection of the +"sayings," {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}, of our blessed Lord. The passage has been already given, +but it is necessary to quote it again here: "Matthew wrote in the Hebrew +dialect the sayings, and every one interpreted them as best he was +able."(248) These "logia" could only be, according to the signification of +the word (Rom. iii. 2; Heb. v. 12; Pet. iv. 11; Acts vii. 38), a +collection of the sayings of the Saviour that were regarded as oracular, +as "the words of God." That they were the words of Jesus, follows from the +title given by Papias to his commentary, {~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}. + +This brief notice is sufficient to show that Matthew's collection was not +the Gospel as it now stands. It was no collection of the acts, no +biography, of the Saviour; it was solely a collection of his discourses. + +This is made clearer by what Papias says in the same work on St. Mark. He +relates that the latter wrote not only what Jesus had _said_, but also +what he _did_;(249) whereas St. Matthew wrote only what had been +_said_.(250) + +The work of Matthew, therefore, contained no doings, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}, but only +sayings, {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}, which were, according to Papias, written in Hebrew, +_i.e._ the vernacular Aramaic, and which were translated into Greek by +every one as best he was able. + +This notice of Papias is very ancient. The Bishop of Hierapolis is called +by Irenaeus "a very old man."(251) and by the same writer is said to have +been "a friend of Polycarp," and "one who had heard John."(252) That this +John was the apostle is not certain. It was questioned by Eusebius in his +mention of the Prooemium of Papias. John the priest and John the apostle +were both at Ephesus, and both lived there at the close of the first +century. Some have thought the Apocalypse to have been the work of the +priest John, and not of the apostle. Others have supposed that there was +only one John. However this may be, it is certain that Papias lived at a +time when it was possible to obtain correct information relating to the +origin of the sacred books in use among the Christians. + +According to the Prooemium of Papias, which Eusebius has preserved, the +Bishop of Hierapolis had obtained his knowledge, not directly from the +apostles, nor from the apostle John, but from the mouths of men who had +companied with old priests and disciples of the apostles, and who had +related to him what Andrew, Peter, Philip, Thomas, James, John and other +disciples of the Lord had said ({~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}). Besides the testimony of these +priests, Papias appealed further to the evidence of Aristion and the +priest John, disciples of the Lord,(253) still alive and bearing testimony +when he wrote. "And," says Papias, "I do not think that I derived so much +benefit from books as from the living voice of those that are still +surviving."(254) + +Papias, therefore, had his information about the apostles second-hand, +from those "who followed them about." Nevertheless, his evidence is quite +trustworthy. He takes pains to inform us that he used great precaution to +obtain the truth about every particular he stated, and the means of +obtaining the truth were at his disposal. That Papias was a man "of a +limited comprehension"(255) does not affect the trustworthiness of his +statement. Eusebius thus designates him because he believed in the +Millennium; but so did most of the Christians of the first age, as well as +in the immediate second coming of Christ, till undeceived by events. + +The statement of Papias does not justify us in supposing that Matthew +wrote the Gospel in Hebrew, but only a collection of the logia, the +sayings of Jesus. Eusebius did not mistake the Sayings for the Gospel, for +he speaks separately of the Hebrew Gospel,(256) without connecting it in +any way with the testimony of Papias. + +According to Eusebius, Papias wrote his Commentary in five books.(257) It +is not improbable, therefore, that the "Logia" were broken into five parts +or grouped in five discourses, and that he wrote an explanation of each +discourse in a separate book or chapter. + +The statement of Papias, if it does not refer to the Gospel of St. Matthew +as it now stands, does refer to one of the constituent parts of that +Gospel, and does explain much that would be otherwise inexplicable. + +1. St. Matthew's Gospel differs from St. Mark's in that it contains long +discourses, sayings and parables, which are wanting or only given in a +brief form in the second Canonical Gospel. It is therefore probable that +in its composition were used the "Logia of the Lord," written by Matthew. + +2. If the collection of "Sayings of the Lord" consisted, as has been +suggested, of five parts, then we find traces in the Canonical Matthew of +five groups of discourses, concluded by the same formulary: "And it came +to pass when Jesus had ended these sayings" ({~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}), or +"parables," vii. 28, xi. 1, xiii. 53,. xix. 1, xxvi. 1. It is not, +however, possible to restore all the "logia" to their primitive positions, +for they have been dispersed through the Canonical Gospel, and arranged in +connection with the events which called them forth. In the "Sayings of the +Lord" of Matthew, these events were not narrated; but all the sayings were +placed together, like the proverbs in the book of Solomon. + +3. The "Logia" of the Lord were written by Matthew in Hebrew, _i.e._ in +the vernacular Aramaic. If they have formed the groundwork, or a composite +part of the Canonical Gospel, we are likely to detect in the Greek some +traces of their origin. And this, in fact, we are able to do. + +{~GREEK SMALL LETTER ALPHA~}. In the first place, we have the introduction of Aramaic words, as Raka +(v. 22),(258) Mammon (vi. 22),(259) Gehenna (v. 22),(260) Amen (v. +18).(261) Many others might be cited, but these will suffice. + +{~GREEK SMALL LETTER BETA~}. Next, we have the use of illustrations which are only comprehensible by +Hebrews, as "One jot and one tittle shall in no wise fall." The {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} of +the Greek text is the Aramaic Jod (v. 18); but the "one tittle" is more +remarkable. In the Greek it is "one horn," or "stroke."(262) The idea is +taken from the Aramaic orthography. A stroke distinguishes one consonant +from another, as {~HEBREW LETTER HET~} and {~HEBREW LETTER HE~} from {~HEBREW LETTER DALET~}. With this the Greeks had nothing that +corresponded. + +{~GREEK SMALL LETTER GAMMA~}. We find Hebraisms in great number in the discourses of our Lord given +by St. Matthew.(263) + +{~GREEK SMALL LETTER DELTA~}. We find mistranslations. The Greek Canonical text gives a wrong +meaning, or no meaning at all, through misunderstanding of the Aramaic. By +restoration of the Aramaic text we can rectify the translation. Thus: + +Matt. vii. 6, "Give not that which is holy to dogs, neither cast ye your +pearls before swine." The word "holy," {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, is a misinterpretation of +the Aramaic {~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}, a gold jewel for the ear, head or neck.(264) The +translator mistook the word for {~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~}, or {~HEBREW LETTER QOF~}{~HEBREW LETTER RESH~}{~HEBREW LETTER SHIN~}{~HEBREW LETTER ALEF~} without {~HEBREW LETTER VAV~} "the holy." The +sentence in the original therefore ran, "Give not a gold jewel to dogs, +neither cast pearls before swine." + +Matt. v. 37, "Let your conversation be Yea, yea, Nay, nay." This is +meaningless. But if we restore the construction in Aramaic we have {~HEBREW LETTER YOD~}{~HEBREW LETTER HE~}{~HEBREW LETTER FINAL NUN~}{~HEBREW LETTER ALEF~} +{~HEBREW LETTER LAMED~}{~HEBREW LETTER KAF~}{~HEBREW LETTER FINAL MEM~} {~HEBREW LETTER HE~}{~HEBREW LETTER FINAL NUN~} {~HEBREW LETTER HE~}{~HEBREW LETTER FINAL NUN~}, {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~} {~HEBREW LETTER LAMED~}{~HEBREW LETTER ALEF~}{~HEBREW LETTER VAV~}, and the meaning is, "In your conversation let your yea +be yea, and your nay be nay." The yea, yea, and nay, nay, in the Hebrew +come together, and this misled the translator. St. James quotes the saying +rightly (v. 12), "Let your yea be yea, and your nay, nay; lest ye fall +into condemnation." It is a form of a Rabbinic maxim, "The yea of the +righteous is yea, and their nay is nay." It is an injunction to speak the +truth. + +We have therefore good grounds for our conjecture that St. Matthew's +genuine "Sayings of the Lord" form a part of the Canonical Gospel. + +We have next to consider, Whence came the rest of the material, the record +of the "doings of the Lord," which the compiler interwove with the +"Sayings"? + +We have tolerably convincing evidence that the compiler placed under +contribution both Aramaic and Greek collections. + +For the citations from the Old Testament are not taken exclusively from +the Hebrew Scriptures, nor from the Greek translation of the Seventy; but +some are taken from the Greek translation, and some are taken from the +Hebrew, or from a Syro-Chaldaean Targum or Paraphrase, probably in use at +the time. + +Matt. i. 23, "A virgin shall be with child, and shall bring forth a son." +This is quoted as a prophecy of the miraculous conception. But it is only +a prophecy in the version of the LXX., which renders the Hebrew word +{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, "virgin." The Hebrew word does not mean virgin exclusively, but +"a young woman." We may therefore conclude that verses 22, 23, were +additions by the Greek compiler of the Gospel, unacquainted with the +original Hebrew text. + +Matt. ii. 15, "Out of Egypt have I called my son." This is quoted +literally from the Hebrew text. That of the LXX. has, "Out of Egypt have I +called my children," {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}. This made the saying of Hosea no prophecy +of our Lord; consequently he who inserted this reference can have known +only the Hebrew text, and not the Greek version. But in ii. 18, the +compiler follows the LXX. And again, ii. 23, "He shall be called a +Nazarene," {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. The Hebrew is {~HEBREW LETTER KAF~}{~HEBREW LETTER ZAYIN~}{~HEBREW LETTER RESH~} of which {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} is no +translation. The LXX. have {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. The compiler was caught by the +similarity of sounds. + +Matt. iii. 3. Here the construction of the LXX. is followed, which unites +"in the wilderness" with "the voice of one crying." The Hebrew was +therefore not known by the compiler. + +Matt. iv. 15. Here the LXX. is not followed, for the word {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~} is used in +place of {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}. The quotation is not, moreover, taken exactly from Isaiah, +but apparently from a Targum. + +Matt. viii. 17. This quotation is nearer the original Hebrew than the +rendering of the LXX. + +Matt. xii. 18-21. In this citation we have an incorrect rendering of the +Hebrew {~HEBREW LETTER LAMED~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~}{~HEBREW LETTER RESH~}{~HEBREW LETTER TAV~}{~HEBREW LETTER VAV~} "at his teaching," made by the LXX. "in his name," adopted +without hesitation by the compiler. He also accepts the erroneous +rendering of "islands," made "nation," "Gentiles," by the LXX. + +But, on the other hand, "till he send forth judgment unto victory," is +taken from neither the original Hebrew nor from the LXX., and is probably +derived from a Targum. + +Thus in this passage we have apparently a combination of two somewhat +similar accounts--the one in Greek, the other in Aramaic. + +Matt. xiii. 35. This also is a compound text. The first half is from the +LXX., but the second member is from a Hebrew Targum. + +Matt. xxvii. 3. In the Hebrew, the field is not a "potter's," nor is it in +the LXX., who use {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} "the smelting-furnace." The word in the +Hebrew signifies "treasury." The composer of the Gospel, therefore must +have quoted from a Targum, and been ignorant both of the genuine Hebrew +Scriptures and of the Greek translation of the Seventy. + +These instances are enough to show that the material used for the +compilation of the first Canonical Gospel was very various; that the +author had at his disposal matter in both Aramaic and Greek. + +We shall find, on looking further, that he inserted two narratives of the +same event in his Gospel in different places, if they differed slightly +from one another, when coming to him from different sources. + +The following are parallel passages: + +iv. 23 And Jesus went about ix. 35 And Jesus went about +all Galilee, teaching in their all the cities and villages, +synagogues, and preaching the teaching in their synagogues, +gospel of the kingdom, and and preaching the gospel of +healing all manner of sickness the kingdom, and healing every +and all manner of disease sickness and every disease +among the people. among the people. +v. 29 And if thy right eye xviii. 9 And if thine eye +offend thee, pluck it out, and offend thee, pluck it out, and +cast it from thee: for it is cast it from thee: it is +profitable for thee that one better for thee to enter into +of thy members should perish, life with one eye, rather than +and not that thy whole body having two eyes to be cast +should be cast into hell. into hell fire. +30 And if thy right hand 8 Wherefore if thy hand or thy +offend thee, cut it off, and foot offend thee, cut them +cast it from thee: for it is off, and cast them from thee: +profitable for thee that one it is better for thee to enter +of thy members should perish, into life halt or maimed, +and not that thy whole body rather than having two hands +should be cast into hell. or two feet to be cast into + everlasting fire. +32 But I say unto you, That xix. 9 And I say unto you, +whosoever shall put away his Whosoever shall put away his +wife, saving for the cause of wife, except it be for +fornication, causeth her to fornication, and shall marry +commit adultery: and whosoever another, committeth adultery: +shall marry her that is and whoso marrieth her which +divorced committeth adultery. is put away doth commit + adultery. +vi. 14 For if ye forgive men xviii. 35 So likewise shall my +their trespasses, your heavenly Father do also unto +heavenly Father will also you, if ye from your hearts +forgive you: forgive not every one his + brother their trespasses. +15 But if ye forgive not men +their trespasses, neither will +your Father forgive your +trespasses. +vii. 16 Ye shall know them by xii. 33 Either make the tree +their fruits. Do men gather good, and his fruit good; or +grapes of thorns, or figs of else make the tree corrupt, +thistles? and his fruit corrupt: for the + tree is known by his fruit. +17 Even so every good tree +bringeth forth good fruit; but +a corrupt tree bringeth forth +evil fruit. +18 A good tree cannot bring +forth evil fruit, neither can +a corrupt tree bring forth +good fruit. +ix. 13 But go ye and learn what this meaneth, I will have +what that meaneth, I will have mercy, and not sacrifice. +mercy, and not sacrifice. +ix. 34 But the Pharisees said, xii. 24 But when the Pharisees +He casteth out devils through heard it, they said, This +the prince of the devils. fellow doth not cast out + devils, but by Beelzebub the + prince of the devils. +x. 15 Verily I say unto you, xi. 24. But I say unto you, +It shall be more tolerable for That it shall be more +the land of Sodom and Gomorrha tolerable for the land of +in the day of judgment, than Sodom in the day of judgment, +for that city. than for thee. +17 But beware of men: for they xxiv. 9 Then shall they +will deliver you up to the deliver you up to be +councils, and they will afflicted, and shall kill you: +scourge you in their and ye shall be hated of all +synagogues; nations for my name's sake. +22 And ye shall be hated of +all men for my name's sake. +xii. 39 But he answered and xvi. 4 A wicked and adulterous +said unto them, An evil and generation seeketh after a +adulterous generation seeketh sign; and there shall no sign +after a sign; and there shall be given unto it, but the sign +no sign be given to it; but of the prophet Jonas. +the sign of the prophet Jonas. +xiii.12 For whosoever hath, to xxv. 29 For unto every one +him shall be given, and he that hath shall be given, and +shall have more abundance: but he shall have abundance: but +whosoever hath not, from him from him that hath not shall +shall be taken away even that be taken away even that which +he hath. he hath. +xiv. 5 And when he would have xxi. 26 But if we shall say, +put him to death, he feared Of men; we fear the people; +the multitude, because they for all hold John as a +counted him as a prophet. prophet. +xvi. 19 And I will give unto xviii. 18 Verily I say unto +thee the keys of the kingdom you, Whatsoever ye shall bind +of heaven: and whatsoever thou on earth shall be bound in +shalt bind on earth shall be heaven: and whatsoever ye +bound in heaven: and shall loose on earth shall be +whatsoever thou shalt loose on loosed in heaven. +earth shall be loosed in +heaven. +xvii. 20 And Jesus said unto xxi. 21 Jesus answered and +them, Because of your said unto them, Verily I say +unbelief: for verily I say unto you, If ye have faith and +unto you, If ye have faith as doubt not, ye shall not only +a grain of mustard seed, ye do this which is done to the +shall say unto this mountain, fig tree, but also if ye shall +Remove hence to yonder place; say unto this mountain, Be +and it shall remove; and thou removed, and be thou cast +nothing shall be impossible into the sea; it shall be +unto you. done. +xxiv. 11 And many false xxiv. 24 For there shall arise +prophets shall rise, and shall false Christs, and false +deceive many. prophets and shall shew great + signs and wonders: insomuch + that, if it were possible, + they should deceive the very + elect. +xxiv. 23 Then if any man shall xxiv. 26 Wherefore if they +say unto you, Lo, here is shall say unto you, Behold, he +Christ, or there; believe it is in the desert, go not +not. forth: behold, he is in the + secret chamber; believe it + not. + +The existence in the first Canonical Gospel of these duplicate passages +proves that the editor of it in its present form made use of materials +from different sources, which he worked together into a complete whole. +And these duplicate passages are the more remarkable, because, where his +memory does not fail him, he takes pains to avoid repetition. + +It would seem therefore plain that the compiler of St. Matthew's Gospel +made use of, first, a Collection of the Sayings of the Lord, of undoubted +genuineness, drawn up by St. Matthew; second, of two or more Collections +of the Sayings and Doings of the Lord, also, no doubt, genuine, but not +necessarily by St. Matthew. + +One of these sources was made use of also by St. Mark in the composition +of his Gospel. + +According to the testimony of Papias: + + + "John the Priest said this: Mark being the interpreter of Peter, + whatsoever he recorded he wrote with great accuracy, but not, + however, in the order in which it was spoken or done by our Lord, + for he neither heard nor followed our Lord, but, as before said, + he was in company with Peter, who gave him such instruction as + occasion called forth, but did not study to give a history of our + Lord's discourses; wherefore Mark has not erred in anything, by + writing this and that as he has remembered them; for he was + carefully attentive to one thing, not to pass by anything that he + heard, nor to state anything falsely in these accounts."(265) + + +It has been often asked and disputed, whether this statement applies to +the Gospel of St. Mark received by the Church into her sacred canon. + +It can hardly be denied that the Canonical Gospel of Mark does answer in +every particular to the description of its composition by John the Priest. +John gives five characteristics to the work of Mark: + +1. A striving after accuracy.(266) + +2. Want of chronological succession in his narrative, which had rather the +character of a string of anecdotes and sayings than of a biography.(267) + +3. It was composed of records of both the sayings and the _doings_ of +Jesus.(268) + +4. It was no syntax of sayings ({~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}), like the work of +Matthew.(269) + +5. It was the composition of a companion of Peter.(270) + +These characteristic features of the work of Mark agree with the Mark +Gospel, some of the special features of which are: + +1. Want of order: it is made up of a string of episodes and anecdotes, and +of sayings manifestly unconnected. + +2. The order of events is wholly different from that in Matthew, Luke and +John. + +3. Both the sayings and the doings of Jesus are related in it. + +4. It contains no long discourses, like the Gospel of St. Matthew, +arranged in systematic order. + +5. It contains many incidents which point to St. Peter as the authority +for them, and recall his preaching. + +To this belong--the manner in which the Gospel opens with the baptism of +John, just as St. Peter's address (Acts x. 37-41) begins with that event +also; the many little incidents mentioned which give token of having been +related by an eye-witness, and in which the narrative of St. Matthew is +deficient.(271) St. Mark's Gospel is also rich in indications of the +feelings of the people toward Jesus, such as an eye-witness must have +observed,(272) and of notices of movements of the body--small significant +acts, which could not escape one present who described what he had +seen.(273) + +That the composer of St. Matthew's Gospel made use of the material out of +which St. Mark compiled his, that is, of the memorabilia of St. Peter, is +evident. Whole passages of St. Mark's Gospel occur word for word, or +nearly so, in the Gospel of St. Matthew.(274) + +Moreover, it is apparent that sometimes the author of St. Matthew's Gospel +misunderstood the text. A few instances must suffice here. + +Mark ii. 18: "And the disciples of John and of the Pharisees were fasting. +And they came to him and said to him, Why do the disciples of John, and +the disciples of the Pharisees, fast, and thy disciples fast not?" It is +clear that it was then a fasting season, which the disciples of Jesus were +not observing. The "they" who came to him does not mean "the disciples of +John and of the Pharisees," but certain other persons. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} is so +used in St. Mark's Gospel in several places, like the French "on venait." + +But the compiler of St. Matthew's Gospel did not understand this use of +the verb without a subject expressed, and he made "the disciples of John" +ask the question. + +Mark vi. 10: {~GREEK CAPITAL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} +{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}. That is, "Wherever (_i.e._ in whatsoever town or village) ye +enter into a house, therein remain (i.e. in that house) till ye go away +thence (_i.e._ from that city or village)." By leaving out the word +_house_, Matthew loses the sense of the command (x. 11), "Into whatsoever +town or village ye enter--remain in it till ye go out of it." + +Mark vii. 27, 28. The Lord answers the Syro-Phoenician woman, "Let the +children first be filled: for it is not meet to take the children's bread, +and to cast it unto the dogs." The woman answers, "Yes, Lord; yet the dogs +under the table eat of the children's crumbs." The meaning is, God gives +His grace and mercy first to the Jews (the children); and this must not be +taken from the Jews to be given to the heathen (the dogs). True, answers +the woman; but the heathen do partake of the blessings that overflow from +the portion of the Jews. + +But the so-called Matthew did not catch the signification, and the point +is lost in his version (xv. 27). He makes the woman answer, "The dogs eat +of the crumbs which fall from _their masters'_ table." + +Mark x. 13. According to St. Mark, parents brought their children to +Christ, probably with some superstitious idea, to be touched. This +offended the disciples. "They rebuked those that brought them." But Jesus +was displeased, and said to the disciples, "Suffer the little children to +come unto me." And instead of fulfilling the superstitious wishes of the +parents, he took the children in his arms and blessed them. But the text +used by St. Matthew's compilator was probably defective at the end of +verse 13, and ended, "and his disciples rebuked...." The compiler +therefore completed it with {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} instead of {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, and then +misunderstood verse 14, and applied the {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} differently: "Let go the +children, and do not hinder them from coming to me." In St. Mark, the +disciples rebuke the parents; in St. Matthew, they rebuke the children, +and intercept them on their way to Christ. + +Mark xii. 8: "They slew him and cast him out," _i.e._ cast out the dead +body. The compiler of St. Matthew's Gospel did not see this. He could not +understand how that the son was killed and then cast out of the vineyard; +so he altered the order into, "They cast him out and slew him" (xxi. +38).(275) + +Examples might be multiplied, but these must suffice. If I am not +mistaken, they go far to prove that the author of St. Matthew's Gospel +used the material, or some of the material, out of which St. Mark's Gospel +was composed. + +But there are also other proofs. The text of St. Mark has been taken into +that of St. Matthew's Gospel, but not without some changes, corrections +which the compiler made, thinking the words of the text in his hands were +redundant, vulgar, or not sufficiently explicit. + +Thus Mark i. 5: "The whole Jewish land and all they of Jerusalem," he +changed into, "Jerusalem and all Judaea." + +Mark i. 12: "The Spirit driveth," {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}, he softened into "led," +{~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}. + +Mark iii. 4: "He saith, Is it lawful to do good on the Sabbath-days, or to +do evil?" In St. Matthew's Gospel, before performing a miracle, Christ +argues the necessity of showing mercy on the Sabbath-day, and supplies +what is wanting in St. Mark--the conclusion, "Wherefore it is lawful to do +well on the Sabbath-days" (xii. 12). + +Mark iv. 12: "That seeing they might not see, and hearing they might not +hear." This seemed harsh to the compiler of St. Matthew. It was as if +unbelief and blindness were fatally imposed by God on men. He therefore +alters the tenor of the passage, and attributes the blindness of the +people, and their incapability of understanding, to their own grossness of +heart (xiii. 14, 15). + +Mark v. 37: "The ship was freighted," in St. Matthew, is altered into, +"the ship was covered" with the waves (viii. 34). + +Mark vi. 9 "Money in the girdle," changed into, "money in the girdles" (x. +9). + +Mark ix. 42: "A millstone were put on his neck," changed to, "were hung +about his neck" (xviii. 6). + +Mark x. 17: "Sell all thou hast;" Matt. xix. 21, "all thy possessions." + +Mark xii. 30: "He took a woman;" Matt. xxii. 25, "he married." + +But if it be evident that the author of St. Matthew's Gospel laid under +contribution the material used by St. Mark, it is also clear that he did +not use St. Mark's Gospel as it stands. He had the fragmentary memorabilia +of which it was made up, or a large number of them, but unarranged. He +sorted them and wove them in with the "Logia" written by St. Matthew, and +_afterwards_, independently, without knowledge, probably, of what had been +done by the compiler of the first Gospel, St. Mark compiled his. Thus St. +Matthew's is the first Gospel in order of composition, though much of the +material of St. Mark's Gospel was written and in circulation first. + +This will appear when we see how independently of one another the compiler +of St. Matthew and St. Mark arrange their "memorabilia." + +It is unnecessary to do more to illustrate this than to take the contents +of Matt. iv.--xiii. + +According to St. Matthew, after the Sermon on the Mount, Christ heals the +leper, then enters Capernaum, where he receives the prayer of the +centurion, and forthwith enters into Peter's house, where he cures the +mother-in-law, and the same night crosses the sea. + +But according to St. Mark, Christ cast out the unclean spirit in the +synagogue at Capernaum, then healed Peter's wife's mother, and, not the +same night but long after, crossed the sea. On his return he went through +the villages preaching, and then healed the leper. + +The accounts are the same, but the order is altogether different. The +deutero-Matthew must have had the material used by Mark under his eye, for +he adopts it into his narrative; but he cannot have had St. Mark's Gospel, +or he would not have so violently disturbed the order of events. + +The compiler has been guilty of an inaccuracy in the use of "Gergesenes" +instead of Gadarenes. St. Mark is right. Gadara was situated near the +river Hieromax, east of the Sea of Galilee, over against Scythopolis and +Tiberias, and capital of Peraea. This agrees exactly with what is said in +the Gospels of the miracle performed in the "country of the Gadarenes." +The swine rushed violently down a steep place and perished in the lake. +Jesus had come from the N.W. shore of the Sea to Gadara in the S.E. But +the country of the Gergesenes can hardly be the same as that of the +Gadarenes. Gerasa, the capital, was on the Jabbok, some days' journey +distant from the lake. The deutero-Matthew was therefore ignorant of the +topography of the neighbourhood whence Levi, that is Matthew, was called. + +St. Mark says that Christ healed one demoniac in the synagogue of +Capernaum, then crossed the lake, and healed the second in Gadara. But St. +Matthew, or rather the Greek compiler of St. Matthew's Gospel, has fused +these two events into one, and makes Christ heal both possessed men in the +country of the Gergesenes. In like manner we have twice the healing of two +blind men (ix. 27 and xx. 30), whereas the other evangelists know of only +single blind men being healed on both occasions. How comes this? The +compiler had two accounts of each miracle of healing the blind, slightly +varying. He thought they referred to the same occasion, but to different +persons, and therefore made Christ heal two men, whereas he had given +sight to but one. + +In the former case the compiler had not such a circumstantial account of +the restoration to sound mind of the demoniac in the synagogue as St. Mark +had received from St. Peter. He knew only that on the occasion of Christ's +visit to the Sea of Tiberias he had recovered two men who were possessed, +and so he made the healing of both take place simultaneously at the same +spot. + +An equally remarkable instance of the fact that St. Matthew's Gospel was +made up of fragmentary "recollections" by various eye-witnesses, is that +of the dumb man possessed with a devil, in ix. 32. At Capernaum, after +having restored Jairus' daughter to life and healed the two blind men, the +same day the dumb man is brought to him. The devil is cast out, the dumb +speaks, and the Pharisees say, "He casteth out devils through the prince +of the devils." + +This is exactly the same account which has been used by St. Luke (xi. 14). +But in xii. 22 we have the same incident over again. There is brought unto +Christ one possessed with a devil, blind and dumb; him Christ heals; +whereupon the Pharisees say, "This fellow doth not cast out devils but by +Beelzebub the prince of the devils." Then follows the solemn warning +against blasphemy. + +It is clear that the Greek compiler of St. Matthew's Gospel must have had +two independent accounts of this miracle, one with the warning against +blasphemy appended to it, the other without. He gives both accounts, one +as occurring at Capernaum, the other much later, after Jesus had gone +about Galilee preaching, and the Pharisees had conspired against him. + +St. Matthew says that after the healing of Peter's wife's mother, Jesus, +that same evening, cured many sick, and in the night crossed to the +country of the Gergesenes. But St. Mark says that he remained that night +at Capernaum, and rose early next morning before day, and went into a +solitary place. According to him, this crossing over the sea did not occur +till long after. + +The following table will show how remarkably discordant is the arrangement +of events in the two evangels. The order of succession differs, but not +the events and teaching recorded; surely a proof that both writers +composed these Gospels out of similar but fragmentary accounts available +to both. The following table will show this disagreement at a glance. + +ST. MATTHEW. ST. MARK. +(At Capernaum), iv. 13. (At Capernaum), i. 21. +1. Goes about preaching in the Heals man with unclean spirit +villages of Galilee (23), 1. (23-28). +2. Sermon on the Mount 5. Peter's mother-in-law +(v.-vii.). healed (30, 31). +3. Leper cleansed (viii. 2-4). 6. At even heals the sick + (32-34). +4. Centurion's servant healed +(5-13). +5. Peter's wife's mother Next day rises early and goes +healed (14, 15). into a solitary place (35-37). + (Leaves Capernaum). +6. At even cures the sick 1. Goes about the villages of +(16). Galilee (38-39). +7. Same night crosses the sea 3. Heals the leper (40, 41). +(18-27). +(In the country of (Outside the town of +Gergesenes). Capernaum), 45. +8. Heals two demoniacs +(28-39). +(Returns to Capernaum), ix. 1. (Returns to Capernaum), ii. 1. +9. Sick of the palsy healed 9. Sick of the palsy healed +(2-8). (2-13). +10. Calls Matthew (9). +11. Hemorrhitess cured 10. Levi called (14). +(20-22). +12. Jairus' daughter restored 19. Plucks the ears of corn +(18-26). (23-28). +13. Two blind men healed 20. Heals the withered hand +(27-30). (iii. 1-5). +14. Dumb man healed (32, 33). 21. Consultation against + Jesus (6). (Leaves Capernaum), + 7. +15. Warning against blasphemy 6. Heals many sick (10-12). +(34). +(Goes about Galilee), 35 and Goes into a mountain and +xi. 1. +16. Sends out the Twelve (x). chooses the Twelve (13-19). +(Probably at Capernaum). 15, 23. The Pharisees + blaspheme; +17. John's disciples come to warning against blasphemy +him (xi. 2-6). (22-30). +18. Denunciation of cities of 24. Mother and brethren seek +Galilee (20-24). him (31-35). +19. Plucks the ears of com 25. Teaches from the ship; +(xii. 1-9). parable of the sower (iv. + 1-20). +20. Heals the withered hand 7. Crosses the lake in a storm +(10-13). (35-41). +21. Consultation against Jesus (In the country of Gadarenes). +(14). +(Leaves Capernaum), 15. 8. Heals the demoniac (v. + 1-20). +22. Heals deaf and dumb man (Returns to Capernaum), 21. +(22). +23. Denunciation of blasphemy 11. Hemorrhitess healed +(24-32). (25-34). + 12. Jairus' daughter restored + (22-43). +24. Mother and brethren seek 16. Sends out the Twelve (vi. +Jesus (46-50). 7-13). +25. Teaches from the ship; +parable of sower (xiii. 1-12). +(Returns to his own country), +53. + +The order in St. Luke is again different. Jesus calls Levi, chooses the +Twelve, preaches the sermon on the plain, heals the Centurion's servant, +goes then from place to place preaching. Then occurs the storm on the +lake, and after having healed the demoniac Jesus returns to Capernaum, +cures the woman with the bloody flux, raises Jairus' daughter and sends +out the Twelve. + +In the Gospel of St. Mark, the parable of the sower is spoken on "the same +day" on which, in the evening, Jesus crosses the lake in a storm. + +In the Gospel of St. Matthew, this parable is spoken long after, on "the +same day" as his mother and brethren seek him, and this is after he has +been in the country of the Gadarenes, has returned to Capernaum, gone +about Galilee preaching, come back again to Capernaum, but has been driven +away again by the conspiracy of the Pharisees. + +It would appear from an examination of the two Gospels that articles 23, +24 and 25 composed one document, for both St. Matthew and St. Mark used it +as it is, in a block, only they differ as to where to build it in. + +19, 20 and 21 formed another block of Apostolic Memorabilia, and was built +in by the deutero-Matthew in one place and by St. Mark in another. 5 and +6, and again 9 and 10, were smaller compound recollections which the +compiler of St. Matthew's Gospel and St. Mark obtained in their concrete +forms. On the other hand, 3 and 16 formed recollections consisting of but +one member, and are thrust into the narrative where the two compilers +severally thought most suitable. We are therefore led by the comparison of +the order in which events in our Lord's life are related by St. Matthew +and St. Mark, to the conclusion, that the author of the first Gospel as it +stands had not St. Mark's Gospel in its complete form before him when he +composed his record. + +We have yet another proof that this was so. + +St. Matthew's Gospel is not so full in its account of some incidents in +our Lord's life as is the Gospel of St. Mark. + +The compiler of the first Gospel has shown throughout his work the +greatest anxiety to insert every particular he could gather relating to +the doings and sayings of Jesus. This has led him into introducing the +same event or saying over a second time if he found more than one version +of it. Had he all the material collected in St. Mark's Gospel at his +disposal, he would not have omitted any of it. + +But we do not find in St. Matthew's Gospel the following passages: + +Mark iv. 26-29, the parable of the seed springing up, a type of the growth +of the Gospel without further labour to the minister than that of +spreading it abroad. The meaning of this parable is different from that in +Matt. xii. 24-30, and therefore the two parables are not to be regarded as +identical. + +Mark viii. 22-26. By omitting the narrative of what took place at +Bethsaida, an apparent gap occurs in the account of St. Matthew after xvi. +4-12. The journey across the sea leads one to expect that Christ and his +disciples will land somewhere on the coast. But Matthew, without any +mention of a landing at Bethsaida, translates Jesus and the apostolic band +to Caesarea Philippi. But in Mark, Jesus and his disciples land at +Bethsaida, and after having performed a miracle of healing there on a +blind man--a miracle, the particulars of which are very full and +interesting--they go on foot to Caesarea Philippi (viii. 27). That the +compiler of the first Gospel should have left this incident out +deliberately is not credible. + +Mark ix. 38, 39. In St. Matthew's collection of the Logia of our Lord +there existed probably the saying of Christ, "He that is not with me is +against me" (Matt. xii. 30). St. Mark narrates the circumstances which +called forth this remark. But the deutero-Matthew evidently did not know +of these circumstances; he therefore leaves the saying in his record +without explanation.(276) + +Mark xii. 41-44. The beautiful story of the poor widow throwing her two +mites into the treasury, and our blessed Lord's commendation of her +charity, is not to be found in St. Matthew's Gospel. Is it possible that +he could have omitted such an exquisite anecdote had he possessed it? + +Mark xiv. 51, 52. The account of the young man following, having the linen +cloth cast about his naked body, who, when caught, left the linen cloth in +the hands of his captors and ran off naked--an account which so +unmistakably exhibits the narrative to have been the record of some eye- +witness of the scene, is omitted in St. Matthew. On this no stress, +however, can be laid. The deutero-Matthew may have thought the incident +too unimportant to be mentioned. + +Enough has been said to show conclusively that the deutero-Matthew, if we +may so term the compiler of the first Canonical Gospel, had not St. Mark's +Gospel before him when he wrote his own, that he did not cut up the Gospel +of Mark, and work the shreds into his own web. + +Both Gospels are mosaics, composed in the same way. But the Gospel of St. +Mark was composed only of the "recollections" of St. Peter, whereas that +of St. Matthew was more composite. Some of the pieces which were used by +Mark were used also by the deutero-Matthew. This is patent: how it was so +needs explanation. + +It is probable that when the apostles founded churches, their instructions +on the sayings and doings of Jesus were taken down, and in the absence of +the apostles were read by the president of the congregation. The Epistles +which they sent were, we know, so read,(277) and were handed on from one +church to another.(278) But what was far more precious to the early +believers than any letters of the apostles about the regulation of +controversies, were their recollections of the Lord, their Memorabilia, as +Justin calls them. The earliest records show us the Gospels read at the +celebration of the Eucharist.(279) The ancient Gospels were not divided +into chapters, but into the portions read on Sundays and festivals, like +our "Church Services." Thus the Peschito version in use in the Syrian +churches was divided in this manner: "Fifth day of the week of the +Candidates" (Matt. ix. 5-17), "For the commemoration of the Dead" (18-26), +"Friday in the fifth week in the Fast" (27-38), "For the commemoration of +the Holy Apostles" (36-38, x. 1-15), "For the commemoration of Martyrs" +(16-33), "Lesson for the Dead" (34-42), "Oblation for the beheading of +John" (xi. 1-15), "Second day in the third week of the Fast" (16-24). + +To these fragmentary records St. Luke alludes when he says that "many had +taken in hand to arrange in a consecutive account ({~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}) +those things which were most fully believed" amongst the faithful. These +he "traced up from the beginning accurately one after another" +({~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}). Here we have clearly the +existence of records disconnected originally, which many strung together +in consecutive order, and St. Luke takes pains, as he tells us, to make +this order chronological. + +Some Churches had certain Memorabilia, others had a different set. That of +Antioch had the recollections of St. Peter, that of Jerusalem the +recollections of St. James, St. Simeon and St. Jude. St. Luke indicates +the source whence he drew his account of the nativity and early years of +the Lord,--the recollections of St. Mary, the Virgin Mother, communicated +to him orally. He speaks of the Blessed Virgin as keeping the things that +happened in her heart and pondering on them.(280) Another time it is +contemporaries, Mary certainly included.(281) On both occasions it is in +reference to events connected with our Lord's infancy. Why did he thus +insist on her having taken pains to remember these things? Surely to show +whence he drew his information. He narrates these events on the testimony +of her word; and her word is to be relied on; for these things, he assures +us, were deeply impressed on her memory. + +The "Memorabilia" in use in the different Churches founded by the apostles +would probably be strung together in such order as they were generally +read. How early the Church began to have a regulated order of seasons, an +ecclesiastical year, cannot be ascertained with certainty; but every +consideration leads us to suspect that it grew up simultaneously with the +constitution of the Church. With the Church of the Hebrews this was +unquestionably the case. The Jews who believed had grown up under a system +of fasts and festivals in regular series, and, as we know, they observed +these even after they were believers in Christ. Paul, who broke with the +Law in so many points, did not venture to dispense with its sacred cycle +of festivals. He hasted to Jerusalem to attend the feast of +Pentecost.(282) At Ephesus, even, he observed it.(283) St. Jerome assures +us that Lent was instituted by the apostles.(284) The Apostolic +Constitutions order the observance of the Sabbath, the Lord's-day, +Pentecost, Christmas, Epiphany, the days of the Apostles, that of St. +Stephen, and the anniversaries of the Martyrs.(285) Indeed, the observance +of the Lord's-day, instituted probably by St. Paul, involves the principle +which would include all other sacred commemorations; for if one day was to +be set apart as a memorial of the resurrection, it is probable that others +would be observed in memory of the nativity, the passion, the ascension, +&c. + +As early as there was any sort of ecclesiastical year observed, so early +would the "Memorabilia" of the apostles be arranged as appropriate to +these seasons. But such an arrangement would not be chronological; +therefore many took in hand, as St. Luke tells us, to correct this, and he +took special care to give the succession of events as they occurred, not +as they were read, by obtaining information from the best sources +available. + +It is probable that the "Recollections" of St. Peter, written in +disjointed notes by St. Mark, were in circulation through many Churches +before St. Mark composed his Gospel out of them. From Antioch to Rome they +were read at the celebration of the divine mysteries; and some of them, +found in the Churches of Asia Minor, have been taken by St. Luke into his +Gospel. Others circulating in Palestine were in the hands of the deutero- +Matthew, and grafted into his compilation. But as St. Luke, St. Mark, and +the composer of the first Gospel, acted independently, their chronological +sequences differ. Their Gospels are three kaleidoscopic groups of the same +pieces.(286) + +Had St. Matthew any other part in the composition of the first Canonical +Gospel than contributing to it his "Syntax of the Lord's Sayings"? Of that +we can say nothing for certain. It is possible enough that many of the +"doings" of Jesus contained in the Gospel may be memorabilia of St. +Matthew, circulating in _anecdota_. + +A critical examination of St. Matthew's Gospel reveals _four_ sources +whence it was drawn, three threads of different texture woven into one. +These are: + +1. The "Memorabilia" of St. Peter, used afterwards by St. Mark. These the +compiler of the first Gospel attached mechanically to the rest of his +material by such formularies as "in those days," "at that time," "then," +"after that," "when he had said these things." + +2. The "Logia of the Lord," composed by St. Matthew. + +3. Another series of sayings and doings, from which the following passages +were derived: iii. 7-10, 12, iv. 3-11, viii. 19-22, ix. 27, 32-34, xi. +2-19. Some of these were afterwards used by St. Luke.(287) Were these by +St. Matthew? It is possible. + +4. To the fourth category belong chapters i. and ii., iii. 3, xiv. 15, the +redaction of iv. 12, 13, 14, 15, v. 1, 2, 19, vii. 22, 23, viii. 12, 17, +x. 5, 6, xi. 2, xii. 17-21, xiii. 35-43, 49, 50, the redaction of xiv. +13_a_, xiv. 28-31, xv. 24, xvii. 24_b_-27, xix. 17_a_, 19_b_, 28, xx. 16, +xxi. 2, 7, xxi. 4, 5, xxiii. 10, 13, 15, 23, 25, 27, 29, 35, the redaction +of xxiv. 3, 20, 51_b_, xxv. 30_b_, xxvi. 2, 15, 25, xxvii. 51-53, xxvii. +62-66, xxviii. 1_a_, 2-4, 8, 9, 11-15. + +Was this taken from a collection of the recollections of St. Matthew, and +the series 3 from another set of Apostolic Memorabilia? That it is not +possible to decide. + +Into the reasons which have led to this separation of the component parts +3, 4, the peculiarities of diction which serve to distinguish them, we +cannot enter here; it would draw us too far from the main object of our +inquiry.(288) + +The theory that the Synoptical Gospels were composed of various +disconnected materials, variously united into consecutive biographies, was +accepted by Bishop Marsh, and it is the only theory which relieves the +theologian from the unsatisfactory obligation of making "harmonies" of the +Gospels. If we adopt the received popular conception of the composition of +the Synoptical Gospels, we are driven to desperate shifts to fit them +together, to reconcile their discrepancies. + +The difficulty, the impossibility, of effecting such a harmony of the +statements of the evangelists was felt by the early Christian writers. +Origen says that the attempt to reconcile them made him giddy. Among the +writings of Tatian was a Diatessaron or harmony of the Gospels. Eusebius +adventured on an explanation, "of the discords of the Evangelists." St. +Ambrose exercised his pen on a concordance of St. Matthew with St. Luke; +St. Augustine wrote "De consensu Evangelistarum," and in his effort to +force them into agreement was driven to strange suppositions--as that when +our Lord went through Jericho there was a blind man by the road-side +leading into the city, and another by the road-side leading out of it, and +that both were healed under very similar circumstances. + +Apollinaris, in the famous controversy about Easter, declared that it was +irreconcilable with the Law that Christ should have suffered on the great +feast-day, as related by St. Matthew, but that the Gospels disagreed among +themselves on the day upon which he suffered.(289) The great Gerson sought +to remove the difficulties in a "Concordance of the Evangelists," or +"Monotessaron." + +Such an admission as that the Synoptical Gospels were composed in the +manner I have pointed out, in no way affects their incomparable value. +They exhibit to us as in a mirror what the apostles taught and what their +disciples believed. Faith does not depend on the chronological sequence of +events, but on the verity of those events. "See!" exclaimed St. +Chrysostom, "how through the contradictions in the evangelical history in +minor particulars, the truth of the main facts transpires, and the +trustworthiness of the authors is made manifest!" + +In everything, both human and divine, there is an union of infallibility +in that which is of supreme importance, and of fallibility in that which +concerns not salvation. The lenses through which the light of the world +shone to remote ages were human scribes liable to error. {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} +{~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}, was the motto Tholuck inscribed on his copy of the Sacred +Oracles. + +Having established the origin of the Gospel of St. Matthew, we are able +now to see our way to establishing that of the Gospel of the Twelve, or +Gospel of the Hebrews. + +No doubt it also was a mosaic made out of the same materials as the Gospel +of St. Matthew. There subsisted side by side in Palestine a Greek-speaking +and an Aramaic-speaking community of Christians, the one composed of +proselytes from among the Gentiles, the other of converts from among the +Jews. This Gentile Church in Palestine was scarcely influenced by St. +Paul; it was under the rule of St. Peter, and therefore was more united to +the Church at Jerusalem in habits of thought, in religious customs, in +reverence for the Law, than the Churches of "Asia" and Greece. There was +no antagonism between them. There was, on the contrary, close intercourse +and mutual sympathy. + +Each community, probably, had its own copies of Apostolic Memorabilia, not +identical, but similar. Some of the "recollections" were perhaps written +only in Aramaic, or only in Greek, so that the collection of one community +may have been more complete in some particulars than the collection of the +other. The necessity to consolidate these Memorabilia into a consecutive +narrative became obvious to both communities, and each composed "in order" +the scraps of record of our Lord's sayings and doings they possessed and +read in their sacred mysteries. St. Matthew's "Logia of the Lord" was used +in the compilation of the Hebrew Gospel; one of the translations of it, +which, according to Papias, were numerous, formed the basis also of the +Greek Gospel. + +The material used by both communities, the motive actuating both +communities, were the same; the results were consequently similar. That +they were not absolutely identical was the consequence of their having +been compiled independently. + +Thus the resemblance was sufficient to make St. Jerome suppose the Hebrew +Gospel to be the same as the Greek first Gospel; nevertheless, the +differences were as great as has been pointed out in the preceding pages. + + + + +II. The Clementine Gospel. + + +We have now considered all the fragments of the Gospel of the Hebrews that +have been preserved to us in the writings of Justin Martyr, Origen, Jerome +and Epiphanius. + +But there is another storehouse of texts and references to a Gospel +regarded as canonical at a very early date by the Nazarene or Ebionite +Church. This storehouse is that curious collection of the sayings and +doings of St. Peter, the Clementine Recognitions and Homilies. + +That the Gospel used by the author or authors of the Clementines was that +of the Hebrews cannot be shown; but it is probable that it was so. + +The Clementines were a production of the Judaizing party in the Primitive +Church, and it was this party which, we know, used the Gospel of the +Twelve, or of the Hebrews. + +The doctrine in the Clementine Recognitions and Homilies bears close +relations to that of the Jewish Essenes. The sacrificial system of the +Jewish Church is rejected. It was not part of the revelation to Moses, but +a tradition of the elders.(290) + +Distinction in meats is an essential element of religion. Through unclean +meats devils enter into men, and produce disease. To eat of unclean meats +places men in the power of evil spirits, who lead them to idolatry and all +kinds of wickedness. So long as men abstain from these, so long are the +devils powerless against them.(291) + +The observance of times is also insisted on--times at which the procreation +of children is lawful or unlawful; and disease and death result from +neglect of this distinction. "In the beginning of the world men lived +long, and had no diseases. But when through carelessness they neglected +the observance of the proper times ... they placed their children under +innumerable afflictions."(292) It is this doctrine that is apparently +combated by St. Paul.(293) He relaxes the restraints which Nazarene +tradition imposed on marital intercourse. + +The rejection of sacrifices obliged the Nazarene Church to discriminate +between what is true and false in the Scriptures; and, with the Essenes, +they professed liberty to judge the Scriptures and reject what opposed +their ideas. Thus they refused to acknowledge that "Adam was a +transgressor, Noah drunken, Abraham guilty of having three wives, Jacob of +cohabiting with two sisters, Moses was a murderer," &c.(294) + +The moral teaching of the Clementines is of the most exalted nature. +Chastity is commended in a glowing, eloquent address of St. Peter.(295) +Poverty is elevated into an essential element of virtue. Property is, in +itself, an evil. "To all of us possessions are sins. The deprivation of +these is the removal of sins." "To be saved, no one should possess +anything; but since many have possessions, or, in other words, sins, God +sends, in love, afflictions ... that those with possessions, but yet +having some measure of love to God, may, by temporary inflictions, be +saved from eternal punishments."(296) + +"Those who have chosen the blessings of the future kingdom have no right +to regard the things here as their own, since they belong to a foreign +king (_i.e._ the prince of this world), with the exception only of water +and bread, and those things procured by the sweat of the brow, necessary +for the maintenance of life, and also one garment."(297) + +Thus St. Peter is represented as living on water, bread and olives, and +having but one cloak and tunic.(298) And Hegesippus, as quoted by +Eusebius, describes St. James, first bishop of Jerusalem, as "drinking +neither wine nor fermented liquors, and abstaining from animal food. A +razor never came upon his head, he never anointed himself with oil, and +never used a bath. He never wore woollen, but linen garments."(299) + +The Ebionites looked upon Christ as the Messiah rather than as God +incarnate. They gave him the title of Son of God, and claimed for him the +highest honour, but hesitated to term him God. In their earnest +maintenance of the Unity of the Godhead against Gnosticism, they shrank +from appearing to divide the Godhead. Thus, in the Clementines, St. Peter +says, "Our Lord neither asserted that there were gods except the Creator +of all, nor did he proclaim himself to be God, but he pronounced him +blessed who called him the Son of that God who ordered the universe."(300) + +The Ebionitism of the Clementines is controversial. It was placed face to +face with Gnosticism. Simon Magus, the representative of Gnosticism, as +St. Peter is the representative of orthodoxy, in the Recognitions and +Homilies, contends that the God of the Jews, the Demiurge, the Creator of +the world, is evil. He attempts to prove this by showing that the world is +full of pain and misery. The imperfections of the world are tokens of +imperfection in the Creator. He takes the Old Testament. He shows from +texts that the God of the Jews is represented as angry, jealous, +repentant; that those whom He favours are incestuous, adulterers, +murderers. + +This doctrine St. Peter combats by showing that present evils are +educative, curative, disguised blessings; and by calling all those +passages in Scripture which attribute to God human passions, corruptions +of the sacred text in one of its many re-editions. "God who created the +world has not in reality such a character as the Scriptures assign Him," +says St. Peter; "for such a character is contrary to the nature of God, +and therefore manifestly is falsely attributed to Him."(301) + +From this brief sketch of the doctrines of the Ebionite Church from which +the Clementines emanated, it will be seen that its Gospel must have +resembled that of the Hebrews, or have been founded on it. The +"Recollections of the Twelve" probably existed in several forms, some more +complete than others, some purposely corrupted. The Gospel of the Hebrews +was in use in the orthodox Nazarene Church. The Gospel used by the author +of the Clementines was in use in the same community. It is therefore +natural to conclude their substantial identity. + +But though substantially the same, and both closely related to the +Canonical Gospel of St. Matthew, they were not completely identical; for +the Clementine Gospel diverged from the received text of St. Matthew more +widely than we are justified in concluding did that of the Gospel of the +Hebrews. + +That it was in Greek and not in Hebrew is also probable. The converts to +Christianity mentioned in the Recognitions and Homilies are all made from +Heathenism, and speak Greek. It is at Caesarea, Tripolis, Laodicaea, that +the churches are established which are spoken of in these books,--churches +filled, not with Jews, but with Gentile converts, and therefore requiring +a Gospel in Greek. + +The Clementine Gospel was therefore probably a sister compilation to that +of the Hebrews and of St. Matthew. The Memorabilia of the Apostles had +circulated in Hebrew in the communities of pure Jews, in Greek in those of +Gentile proselytes. These Memorabilia were collected into one book by the +Hebrew Church, by the Nazarene proselytes, and by the compiler of the +Canonical Gospel of St. Matthew. This will explain their similarity and +their differences. + +From what has been said of the Clementines, it will be seen that their +value is hardly to be over-estimated as a source of information on the +religious position of the Petrine Church. Hilgenfeld says: "There is +scarcely any single writing which is of such importance for the history of +the earliest stage of Christianity, and which has yielded such brilliant +disclosures at the hands of the most careful critics, with regard to the +earliest history of the Christian Church, as the writings ascribed to the +Roman Clement, the Recognitions and the Homilies."(302) + +No conclusion has been reached in regard to the author of the Clementines. +It is uncertain whether the Homilies and the Recognitions are from the +same hand. Unfortunately, the Greek of the Recognitions is lost. We have +only a Latin translation by Rufinus of Aquileia (d. 410), who took +liberties with his text, as he informs Bishop Gaudentius, to whom he +addressed his preface. He found that the copies of the book he had +differed from one another in some particulars. Portions which he could not +understand he omitted. There is reason to suspect that he altered such +quotations as he found in it from the Gospel used by the author, and +brought them, perhaps unconsciously, into closer conformity to the +received text. In examining the Gospel employed by the author of the +Clementines, we must therefore trust chiefly to those texts quoted in the +Homilies. + +Various opinions exist as to the date of the Clementines. They have been +attributed to the first, second, third and fourth centuries. If we were to +base our arguments on the work as it stands, the date to be assigned to it +is the first half of the third century. A passage from the Recognitions is +quoted by Origen in his Commentary on Genesis, written in A.D. 231; and +mention is made in the work of the extension of the Roman franchise to all +nations under the dominion of Rome, an event which took place in the reign +of Caracalla (A.D. 211). The Recognitions also contain an extract from the +work _De Fato_, ascribed to Bardesanes, but which was really written by +one of his scholars. But it has been thought, not without great +probability, that this passage did not originally belong to the +Recognitions, but was thrust into the text about the middle of the third +century.(303) + +I have already pointed out the fact that the Church in the Clementines is +never called "Christian;" that the word is never employed. It belonged to +the community established by Paul, and with it the Church of Peter had no +sympathy. To believe in the mission of Christ is, in the Clementine +Homilies, to become a Jew. The convert from Gentiledom by passing into the +Church passes under the Law, becomes, as we are told, a Jew. But the +convert is made subject not to the Law as corrupted by the traditions of +the elders, but to the original Law as re-proclaimed by Christ. + +The author of the Recognitions twice makes St. Peter say that the only +difference existing between him and the Jews is in the manner in which +they view Christ. To the apostles he is the Messiah come in humility, to +come again in glory. But the Jews deny that the Messiah was to have two +manifestations, and therefore reject Christ.(304) + +Although we cannot rely on the exact words of the quotations from the +Gospel in the "Recognitions," there are references to the history of our +Lord which give indications of narratives contained in the Gospel used by +the pseudo-Clement, therefore by the Ebionite Christians whose views he +represents. We will go through all such passages in the order in which +they occur in the "Recognitions." + +The first allusion to a text parallel to one in the Canonical Gospels is +this: "Not only did they not believe, but they added blasphemy to +unbelief, saying he was a gluttonous man and slave of his belly, and that +he was influenced by a demon."(305) The parallel passage is in St. Matthew +xi. 18, 19. It is curious to notice that in the Recognitions the order is +inverted. In St. Matthew, "they say, He hath a devil.... They say, Behold +a man gluttonous, and a wine-bibber;" and that the term "wine-bibber" is +changed into "slave of his belly." Probably therefore in this instance the +author of the Clementines borrowed from a different text from St. Matthew. + +In the very next chapter the Recognitions approaches St. Matthew closer +than the lost Gospel. For in the account of the crucifixion it is said +that "the veil of the Temple was rent," whereas the Gospel of the Hebrews +stated that the lintel of the Temple had fallen. But here I suspect we +have the hand of Rufinus the translator. We can understand how, finding in +the text an inaccuracy of quotation, as he supposed, he altered it. + +The next passage relates to the resurrection. "For some of them, watching +the place with all care, when they could not prevent his rising again, +_said that he was a magician_; others pretended that he was stolen +away."(306) The Canonical Gospels say nothing about this difference of +opinion among the Jews, but St. Matthew states that it was commonly +reported among them that his disciples had stolen his body away. Not a +word about any suspicion that he had exercised witchcraft, a charge which +we know from Celsus was brought against Christ later. + +The next passage is especially curious. It relates to the unction of +Christ. "He was the Son of God, and the beginning of all things; he became +man; _him God anointed with oil that was taken from the wood of the Tree +of Life_; and from this anointing he is called Christ."(307) Then St. +Peter goes on to argue: "In the present life, Aaron, the first high- +priest, was anointed with a composition of chrism, which was made after +the pattern of that spiritual ointment of which we have spoken before.... +But if any one else was anointed with the same ointment, as deriving +virtue from it, he became either king, or prophet, or priest. If, then, +this temporal grace, compounded by men, had such efficacy, _consider __ +how potent was that ointment extracted by God from a branch of the Tree of +Life_, when that which was made by men could confer so excellent dignities +among men." + +Here we have trace of an apparent myth relating to the unction of Jesus at +his baptism. Was there any passage to this effect in the Hebrew Gospel +translated by St. Jerome? It is hard to believe it. Had there been, we +might have expected him to allude to it. + +But that there was some unction of Christ mentioned in the early Gospels, +I think is probable. If there were not, how did Jesus, so early, obtain +the name of Christ, the Anointed One? That name was given to him before +his divinity was wholly believed in, and when he was regarded only as the +Messiah--nay, even before the apostles and disciples had begun to see in +him anything higher than a teacher sent from God, a Rabbi founding a new +school. It is more natural to suppose that the surname of the Anointed One +was given to him because of some event in his life with which they were +acquainted, than because they applied to him prophecies at a time when +certainly they had no idea that such prophecies were spoken of him. + +If some anointing did really accompany the baptism, then one can +understand the importance attached to the baptism by the Elkesaites and +other Gnostic sects; and how they had some ground for their doctrine that +Jesus became the Christ only on his baptism. It is remarkable that, +according to St. John's Gospel, it is directly after the baptism that +Andrew tells his brother Simon, "We have found the Messias, which is ... +the Anointed."(308) Twice in the Acts is Jesus spoken of as the Anointed: +"Thy holy child Jesus, whom Thou hast anointed."(309) The second occasion +is remarkable, for it again apparently associates the anointing with the +baptism. St. Peter "opened his mouth and said ... The word which God sent +unto the children of Israel ... that word ye know, which was published +throughout all Judaea, and began from Galilee after the baptism which John +preached; how God anointed Jesus of Nazareth with the Holy Ghost and with +power."(310) I do not say that such an anointing did take place, but that +it is probable it did. When Gnosticism fixed on this anointing as the +communication to Christ of his divine mission and Messiahship, then +mention of it was cut out of the Gospels in possession of the Church, and +consequently the Canonical Gospels are without it to this day. But the +Christian ceremonial of baptism, which was founded on what took place at +the baptism of the Lord, maintained this unction as part of the sacrament, +in the Eastern Church never to be dissociated from the actual baptism, but +in the Western Church to be separated from it and elevated into a separate +sacrament--Confirmation. + +But if in the original Hebrew Gospel there was mention of the anointing of +Jesus at or after his baptism, as I contend is probable, this mention did +not include an account of the oil being expressed from the branch of the +Tree of Life; that is a later addition, in full agreement with the +fantastic ideas which were gradually permeating and colouring Judaic +Christianity. + +After the baptism, "_Jesus put out_, by the grace of baptism, _that fire +which the priest kindled for sins_; for, from the time when he appeared, +the chrism has ceased, by which the priesthood or the prophetic or the +kingly office was conferred."(311) The Homilies are more explicit: "He put +out the fire on the altars."(312) There was therefore in the Gospel used +by the author of the Clementines an account of our Lord, after his +anointing, entering into the Temple and extinguishing the altar fires. + +In St. John's Gospel, on which we may rely for the chronological sequence +of events with more confidence than we can on the Synoptical Gospels, the +casting of the money-changers out of the Temple took place not long after +the baptism. In St. Matthew's account it took place at the close of the +ministry, in the week of the Passion. That this exhibition of his +authority marked the opening of his three years' ministry rather than the +close is most probable, and then it was, no doubt, that he extinguished +the fires on the altar, according to the Gospel used by the author of the +Clementines. Whether this incident occurred in the Gospel of the Hebrews +it is not possible to say. + +We are told that "James and John, the sons of Zebedee, had a command ... +not to enter into their cities (_i.e._ the cities of the Samaritans), nor +to bring the word of preaching to them."(313) "And when our Master sent us +forth to preach, he commanded us, But into whatsoever city or house we +should enter, we should say, Peace be to this house. And if, said he, a +son of peace be there, your peace shall come upon him; but if there be +not, your peace shall return unto you. Also, that going from house to +city, we should shake off upon them the very dust which adhered to our +feet. But it shall be more tolerable for the land of Sodom and Gomorrha in +the day of judgment than for that city or house."(314) The Gospel of the +Clementines, it is plain, contained an account of the sending forth of the +apostles almost identical with that in St. Matthew, x. + +"And ... Jesus himself declared that John was greater than all men and all +the prophets."(315) The corresponding passage is in St. Matthew.(316) + +The Beatitudes, or some of them, were in it. "He said, _Blessed are the +poor_; and promised earthly rewards; and promised that those who maintain +righteousness shall be satisfied with meat and drink."(317) "Our Master, +inviting his disciples to patience, impressed on them the blessing of +peace, which was to be preserved with the labour of patience.... He +charges (the believers) to have peace among themselves, and says to them, +_Blessed are the peacemakers, for they shall be called the very sons of +God_."(318) "The Father, whom only those can see who are pure in +heart."(319) Again strong similarity with slight difference. "He said, _I +am not come to send peace on earth, but a sword; and henceforth you shall +see father separated from son, son from father, husband from wife, and +wife from husband, mother from daughter, and daughter from mother, brother +from brother, father-in-law from daughter-in-law, friend from +friend_."(320) This is fuller than the corresponding passage in St. +Matthew.(321) + +"_It is enough for the disciple to be as his master._"(322) "He mourned +over those who lived in riches and luxury, and bestowed nothing upon the +poor; showing that they must render an account, because they did not pity +their neighbours, even when they were in poverty, whom they ought to love +as themselves."(323) "In like manner he charged the Scribes and Pharisees +during the last period of his teaching ... with hiding the key of +knowledge which they had handed down to them from Moses, by which the gate +of the heavenly kingdom might be opened."(324) The key of knowledge occurs +only in St. Luke's Gospel. Had the author of the Clementines any knowledge +of that Gospel? I do not think so, or we should find other quotations from +St. Luke. St. Matthew says, "Woe unto you, Scribes and Pharisees, +hypocrites! for ye shut up ({~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}) the kingdom of heaven."(325) St. Luke +says, "Ye have taken away the key ({~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}) of knowledge."(326) The +author of the Clementines says, "Ye have hidden the key," not "taken +away." I do not think, when the expression in St. Matthew suggests the +"key," that we need suppose that the author of the Recognitions quoted +from St. Luke; rather, I presume, from his own Gospel, which in this +passage resembled the words in St. Luke rather than those in St. Matthew, +without, however, being exactly the same.(327) + +"_Every kingdom divided against itself shall not stand._"(328) "_Seek ye +first the kingdom of God and his righteousness, and all these things shall +be added to you._"(329) The writer knew, in the same terms as St. Matthew, +our Lord's sayings: "_Give not that which is holy to dogs, neither cast +your pearls before swine._"(330) "_Whosoever shall look upon a woman to +lust after her, hath committed adultery with her in his heart.... If thy +right eye offend thee, pluck it out, and cast it from thee; for it is +profitable for thee that one of thy members perish, rather than thy whole +body be cast into hell-fire._"(331) + +The woes denounced on the Scribes and Pharisees,(332) and the saying that +the Queen of the South should "rise in judgment against this +generation,"(333) are given in the Recognitions as in St. Matthew, as also +that "the harvest is plenteous,"(334) "that no man can serve two +masters,"(335) and the saying on the power of faith to move +mountains.(336) + +We have the parables of the goodly pearl,(337) of the marriage +supper,(338) and of the tares,(339) but also that of the sower,(340) which +does not occur in St. Matthew, but in St. Luke. This therefore was found +in the Gospel used by the author of the Recognitions. There are two other +apparent quotations from St. Luke: "_I have come to send fire on the +earth, and how I wish that it were kindled_";(341) and the story of the +rich fool.(342) The first, however, is differently expressed from St. +Luke. There are just two more equally questionable quotations: "_Be ye +merciful, as also your heavenly Father is merciful, who makes his sun to +rise upon the good and the evil, and rains upon the just and the +unjust._"(343) We have the Greek in one of the Homilies.(344) In St. Luke +it runs, "Be ye therefore merciful, as your Father also is merciful."(345) +In St. Matthew, "Love your enemies, bless them that curse you, do good to +them that hate you, and pray for them that despitefully use you, and +persecute you; that ye may be the children of your Father which is in +heaven: for he maketh his sun to rise on the evil and on the good, and +sendeth rain on the just and on the unjust."(346) Is it not clear that +either the pseudo-Clement condensed the direction, "Love your enemies, +bless them that curse you, do good to them that hate you, and pray for +them that despitefully use you, and persecute you," into the brief maxim, +"Be ye good and merciful,"--or that, and this is more probable, there were +concurrent traditional accounts of our Lord's saying, and that St. +Matthew, St. Luke, and the writer of the Gospel used by the pseudo- +Clement, made use of independent texts in their compilations? + +The next passage is a saying of our Lord on the cross, which is given in +the Recognitions: "_Father, forgive them their sin, for they know not what +they do._"(347) In the Homilies we have the original Greek: "Father, +forgive them their sins, for they know not what they do."(348) Rufinus has +unconsciously altered the text in translating it by making "sins" singular +instead of plural. + +It is not necessary to note the insignificant difference of the word {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~} in +the Homily and the word {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~} in the Gospel. But who cannot see that the +addition of the words, "their sins," completely changes the thought of the +Saviour? Jesus prays God to forgive the Jews the crime they commit in +crucifying him, and not to pardon all the sins of their lives that they +have committed. The addition of these two words not merely modify the +thought; they represent another of an inferior order. They would not have +been introduced into the text if the author of the Gospel used by the +pseudo-Clement had had the Gospel of St. Luke before him. These words were +certainly not derived from St. Luke; they are due to a separate +recollection or tradition of the sayings of the Saviour on the cross. +Those sayings we may well believe were cherished in the memory of the +early disciples. Tradition always modifies, weakens, renders commonplace +the noblest thoughts and most striking sayings, and colours the most +original with a tint of triviality.(349) + +We find in both the Recollections and Homilies a passage which has been +thought to be a quotation from St. John: "_Verily I say unto you, That +unless a man is born again of water, he shall not enter into the kingdom +of heaven._"(350) Here, again, the hand of Rufinus is to be traced. The +same quotation is made in the Homilies, and it stands there thus: "_Verily +I say unto you, Unless ye be born again of the water of life_ (or _the +living water_) _in the name of the Father, and of the Son, and of the Holy +Ghost, ye cannot enter into the kingdom of heaven._"(351) + +That the narrative of the interview with Nicodemus was in the Gospel of +the Hebrews, we learned from Justin Martyr quoting it. We will place the +parallel passages opposite each other: + +GOSPEL OF THE HEBREWS. GOSPEL OF ST. JOHN. +JUSTIN MARTYR, 1 Apol. 61. c. iii. 3, 5. +"_Christ said, Except ye be "3. Jesus answered and said +born again, ye cannot enter unto him, Verily, verily, I +into the kingdom of heaven._" say unto thee, Except a man be + born again, he cannot see the + kingdom of God." +PSEUDO-CLEMENT, Hom. xi. 26. +"_And Christ said (with an "5. Jesus answered, Verily, +oath),_(_352_)_ Verily I say verily, I say unto thee, +unto you, Unless ye are born Except a man be born of water +again of the water of life (in and spirit, he cannot enter +the name of the Father, and of into the kingdom of God." +the Son, and of the Holy +Ghost), ye cannot enter into +the kingdom of Heaven._" + +The fragment in the Homilies clearly belongs to the same narrative as the +fragment in Justin's Apology. Both are addressed in the second person +plural, "Except ye be born again;" in the Gospel of St. John the first is, +"Except a man be born again;" the second, "Except a man be born of water +and spirit;" both in the third person singular. The form of the first +answer in Justin differs from that in St. John: "he cannot enter the +kingdom," "he cannot see the kingdom." + +That these are independent accounts I can hardly doubt. The words, "in the +name of the Father, and of the Son, and of the Holy Ghost," are an obvious +interpolation, perhaps a late one, in the text of the Homilies; for +Rufinus would hardly have omitted to translate this, though he did allow +himself to make short verbal alterations. + +There is another apparent quotation from St. John in the fifth book of the +Recognitions: "_Every one is made the servant of him to whom he yields +subjection._"(353) But here again the quotation is very questionable. St. +John's version of our Lord's saying is, "Whosoever committeth sin is the +servant of sin." St. Paul is much nearer: "Know ye not, that to whom ye +yield yourselves servants to obey, his servants ye are to whom ye obey; +whether of sin unto death, or of obedience unto righteousness?"(354) + +The quotation in the Recognitions is not from St. Paul, for the author +expressly declares it is a saying of our Lord. St. Paul could not have had +St. John's Gospel under his eye when he wrote, for that Gospel was not +composed till long after he wrote the Epistle to the Romans. He gives no +hint that he is quoting a saying of our Lord traditionally known to the +Roman Christians. He apparently makes appeal to their experience when he +says, "Know ye not." Yet this fragment of an ancient lost Gospel in the +Clementine Recognitions gives another colour to his words; they may be +paraphrased, "Know ye not that saying of Christ, To whom ye yield +yourselves servants to obey, his servants ye are?" It appears, therefore, +that this is an earlier recorded reminiscence of our Lord's saying than +that of St. John. + +There is one, and only one, apparent quotation from St. Paul in the +Recognitions: "In God's estimation, he is not a Jew who is a Jew among +men, nor is he a Gentile that is called a Gentile, but he who, believing +in God, fulfils his law and does his will, though he be not +circumcised."(355) St. Paul's words are: "He is not a Jew which is one +outwardly; neither is that circumcision which is outward in the flesh; but +he is a Jew which is one inwardly; and circumcision is that of the heart, +in the spirit, and not in the letter." + +There is no doubt a resemblance between these passages. But it is probable +that the resemblance is due solely to community of thought in the minds of +both writers. It would be extraordinary if this were a quotation, for the +author of the Recognitions nowhere quotes from any Epistle, not even from +those of St. Peter; and that he, an Ebionite, should quote St. Paul, whose +Epistles the Ebionites rejected, is scarcely credible. + +The Recognitions mention the temptation: "The prince of wickedness ... +presumed that he should be worshipped by him by whom he knew that he was +to be destroyed. Therefore our Lord, confirming the worship of one God, +answered him, It is written, Thou shalt worship the Lord thy God, and Him +only shalt thou serve. And he, terrified by this answer, and fearing lest +the true religion of the one and true God should be restored, hastened +straightway to send forth into this world false prophets and false +apostles and false teachers, who should speak, indeed, in the name of +Christ, but should accomplish the will of the demon."(356) Here we have +Christ indicated as the one who was to restore that true worship of God +which Moses had instituted, but which the Ebionites, with their Essene +ancestors, asserted had been defaced and corrupted by false traditions. +And in opposition to this, the devil sends out false apostles, false +teachers, to undo this work, calling themselves, however, apostles of +Christ. There can be little doubt who is meant. The reference is to St. +Paul, Silas, and those who accepted his views, in opposition to those of +St. James and St. Peter. + +In Homily xii. is a citation which seems to indicate the use of the third +Canonical Gospel. At first sight it appears to be a combination of a +passage of St. Matthew and a parallel passage of St. Luke. It is preceded +in the Homily by a phrase not found in the Canonical Gospels, but which is +given, together with what follows, as a declaration of the Saviour. The +three passages are placed side by side for comparison: + +HOMILY xii. 19. MATT. xviii. 7. LUKE xvii. 1. +"_It must be that "It must needs be "It is impossible +good things come, that offences come; but that offences +and happy is he by but woe to that man will come; but woe +whom they come. In by whom the offence to him through whom +like manner it must cometh." they come." +be that evil things +come, but woe to him +by whom they +come._"(357) + +The passage in the Homily is more complete than those in St. Matthew and +St. Luke. The two Canonical Evangelists made use of imperfect fragments +destitute of one member of the sentence. One cannot but wish to believe +that our Lord pronounced a benediction on those who did good in their +generation. + +"There is amongst us," says St. Peter in his second Homily, "one Justa, a +Syro-Phoenician, a Canaanite by race, whose daughter was oppressed with a +grievous disease. And she came to our Lord, crying out and entreating that +he would heal her daughter. But he, being asked by us also, said, '_It is +not lawful to heal the Gentiles, who are like unto dogs on account of +their using various meats and practices, while the table in the kingdom +has been given to the sons of Israel._' But she, hearing this, and begging +to partake as a dog of the crumbs that fall from this table, having +changed what she was (_i.e._ having given up the use of forbidden food), +by living like the sons of the kingdom, obtained healing for her daughter +as she asked. For she being a Gentile, and remaining in the same course of +life, he would not have healed her had she persisted to live as do the +Gentiles, on account of its not being lawful to heal a Gentile."(358) + +That the Ebionites perverted the words of our Lord to make them support +their tenets on distinction of meats is obvious. + +In the Clementine Homilies we have thrice repeated a saying of our Lord +which we know of from St. Jerome and St. Clement of Alexandria, who speak +of it as undoubtedly a genuine saying of Christ, "_Be ye good money- +changers_."(359) + +This text is used by the author of the Clementines to prove the necessity +of distinguishing between the gold and the dross in Holy Scripture. And to +this he adds the quotation, "_Ye do therefore err, not knowing the true +things of the Scriptures; and for this reason ye are ignorant also of the +power of God_."(360) + +The following are some more fragments from the Clementine Homilies: + +"_He said, I am he of whom Moses prophesied, saying, A prophet shall the +Lord your God raise unto you of your brethren, like unto me: him hear ye +in all things; and whosoever will not hear the prophet shall die._"(361) +This saying of Moses is quoted by both St. Peter and St. Stephen in their +addresses, as recorded in the Acts. It is probable, therefore, that our +Lord had claimed this prophecy to have been spoken of him. But St. Luke +had never heard that he had done so, as he makes no allusion to it in his +Gospel or in the speeches he puts in the mouths of Peter and Stephen in +the Acts. + +"_It is thine, O man, said he, to prove my words, as silver and money are +proved by the exchangers._"(362) + +"_Give none occasion to the evil one._"(363) + +Twice repeated we have the text, "_Thou shalt fear the Lord thy God, and +him only shalt thou serve_."(364) + +In St. Matthew's Gospel (iv. 10) it runs, "Thou shalt worship the Lord thy +God, and him only shalt thou serve." + +In the Clementines: "He alleged that it was right to present to him who +strikes you on one cheek the other also, and to give to him who takes away +your cloak your _hood_ also, and to go two miles with him who compels you +to go one."(365) This differs from the account in St. Matthew, by using +for the word {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}, "tunic," of the Canonical Gospel, the word {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, +"hood." + +There are other passages identical with, or almost identical with, the +received text in St. Matthew's Gospel, which it is not necessary to enter +upon separately. + +They are: Matt. v. 3, 8, 17, 18, 34, 35, 37, 39, 40, 41, vi. 8, 13, vii. +7, 9, 10, 11, 13, 14, 21, viii. 11, 24, 25, 26, 27, 28, 29, 30, 31, ix. +13, x. 28, 34, xi. 25, 27, 28, xii. 7, 26, 34, 42, xiii. 17, 39, xv. 13, +xvi. 13, 18, xix. 8, 17, xxii. 2, 32, xxiii. 25, xxiv. 45, 46, 47, 48, 49, +50, xxv. 41. In all, some fifty-five verses, almost and often quite the +same as in St. Matthew's Gospel. + +There is just one text supposed to be taken from St. Mark's Gospel, four +from St. Luke's, and two from St. John's. But I do not think we are +justified in concluding that these quotations are taken from the three +last-named Canonical Gospels. That they are not taken from St. Luke we may +be almost certain, for that Gospel was not received by the Judaizing +Christians. When we examine the passages, the probability of their being +quotations from the Canonical Gospels disappears. + +We find, "He, the true Prophet, said, _I am the gate of life; he that +entereth through me entereth into life_."(366) The words in St. John's +Gospel are, "I am the door: by me if any man enter in, he shall be +saved."(367) The idea is the same, but the mode of expression is +different. + +"Again he said, _My sheep hear my voice_."(368) + +The quotation from St. Mark is too brief for us to be able to form any +well-founded opinion upon it. It is this: "But to those who were misled to +imagine many gods, as the Scriptures say, he said, _Hear, O Israel; the +Lord your God is one Lord_."(369) + +No prejudice would exist among the Ebionites against the Gospel of St. +Mark, but the Christology of the Johannine Gospel, its doctrine of the +Logos, would not accord with their low views of Christ. The Ebionites who +denied the Godhead of Jesus could hardly acknowledge as canonical a Gospel +which contained the words, "And the Word was with God, and the Word was +God." + +HOM. xix. 22. JOHN ix. 1-3. +"Our Master replied to those "And as Jesus passed by, he +who asked him concerning him saw a man which was blind from +that was born blind, and to his birth. And his disciples +whom he restored sight, if it asked him, saying, Master, who +was he or his parents who had did sin, this man, or his +sinned, in that he was born parents, that he was born +blind. _It is not that he hath blind? Jesus answered, Neither +sinned in anywise, nor his hath this man sinned, nor his +parents; but in order that the parents: but that the works of +power of God may be God should be made manifest in +manifested, who healeth sins him." +of ignorance._"(370) + +The resemblance is striking. Nevertheless I do not think we have a right +to conclude that this passage in the Clementine Homilies is necessarily a +citation from St. John. + +The text is quoted in connection with the peculiar Ebionite doctrine of +seasons and days already alluded to. When our Lord says that he heals the +sins of ignorance, he is made in the Clementine Gospel to assert that the +blindness of the man was the result of disregard by his parents of the new +moons and sabbaths, not wilfully, but through ignorance. "The afflictions +you mentioned," says St. Peter in connection with this quotation, "are the +result of ignorance, but assuredly not of wickedness. Give me the man who +sins not, and I will show you the man who suffers not." + +But though this is the interpretation put on the words of our Lord by the +Clementine Ebionite, it by no means flows naturally from them; it is +rather wrung out of them. + +The words, I think, mean that the blindness of the man is symbolical; its +mystical meaning is ignorance. Our Lord by opening the eyes of the blind +exhibits himself as the spiritual enlightener of mankind. He is come to +unclose men's eyes to the true light that he sheds abroad in the world. + +In St. John's Gospel, after having declared that blindness was not the +punishment of sin in the man or his parents, our Lord continues, "I must +work the works of Him that sent me, while it is day; the night cometh, +when no man can work. As long as I am in the world, I am the light of the +world." + +Put this last declaration in connection with the saying, "I am come to +heal the sins of ignorance," and the connection of ideas is at once +apparent. The blindness of the man is symbolical of the ignorance of the +world. "I am the light of the world, and I have come to dispel the +darkness of the ignorance of the world." And so saying, "he spat on the +ground, and made clay of the spittle, and he anointed the eyes of the +blind man with the clay." + +A few important words in Christ's teaching had escaped the memory of St. +John. But they had been noted down by some other apostle, and the +recollections of the latter were embodied in the Gospel in use among the +Ebionites. + +The texts resembling passages in St. Luke are four, but all of them are +found in St. Matthew's Gospel as well. + +"_Blessed is that man whom his Lord shall appoint to the ministry of his +fellow-servants._"(371) + +"_The Queen of the South shall rise up with this generation, and shall +condemn it; because she came from the extremities of the earth to hear the +wisdom of Solomon; and behold, a greater than Solomon is here, and ye do +not believe him._ + +"_The men of Nineveh shall rise up with this generation and shall condemn +it, for they heard and repented at the preaching of Jonas: and behold, a +greater is here, and no one believes._"(372) + +The compiler of St. Matthew's Gospel had this striking passage in an +imperfect condition. St. Luke had it with both its members. So had also +the compiler of the Clementine Gospel. The wording is not exactly +identical with that in St. Luke, but the difference is not material, "Ye +do not believe him," "And no one believes," exist in the Ebionite, not in +the Canonical text. + +"_For without the will of God, not even a sparrow can fall into a gin. +Thus even the hairs of the righteous are numbered by God._"(373) + + + + +III. The Gospel Of St. Peter. + + +Serapion, Bishop of Antioch, in 190, on entering his see, learned that +there was a Gospel attributed to St. Peter read in the sacred services of +the church of Rhosus, in Cilicia. Taking it for granted, as he says, that +all in his diocese held the same faith, without perusing this Gospel, he +sanctioned its use, saying, "If this be the only thing that creates +difference among you, let it be read." + +But he was speedily made aware that this Gospel was not orthodox in its +tendency. It favoured the opinions of the Docetae. It was whispered that +if it had an apostolic parentage, it had heretical sponsors. Serapion +thereupon borrowed the Gospel, read it, and found it was even as had been +reported. "Peter," said he, "we receive with the other apostles as Christ +himself," but this Gospel was, if not apocryphal as to its facts, at all +events heretical as to its teaching. + +Thereupon Serapion, regretting his precipitation in sanctioning the use of +the Gospel, wrote a book upon it, "in refutation of its false +assertions."(374) + +This book unfortunately has been lost, so that we are not able to learn +much more about the Gospel. What was its origin? Was it a forgery from +beginning to end? This is by no means probable. + +The Gospel of St. Mark, as we have seen, was due to St. Peter, and by some +went by the name of the Gospel of St. Peter. It was a Gospel greatly +affected by the Docetae and Elkesaites. "Those who distinguish Jesus from +Christ, and who say that Christ was impassible, but that Jesus endured the +sufferings of his passion, prefer the Gospel of Mark," says Irenaeus.(375) + +It was likely that they should prefer it, for it began at the baptism, and +this event it stated, or was thought to state, was the beginning of the +Gospel; to Docetic minds an admission, an assertion rather, that all that +preceded was of no importance; Jesus was but a man as are other men, till +the plenitude of the Spirit descended on him. The early history might be +matter of curiosity, but not of edification. + +That matter is evil is a doctrine which in the East has proved the fertile +mother of heresies. Those infected with this idea--and it is an idea, like +Predestinarianism, which, when once accepted and assimilated, pervades the +whole tissue of belief and determines its form and complexion--could not +acknowledge frankly and with conviction the dogma of the Incarnation. That +God should have part with matter, was as opposed to their notions as a +concord of light with darkness. Carried by the current setting strongly +that way, they found themselves landed in Christianity. They set to work +at once to mould Christianity in accordance with their theory of the +inherent evil in matter. Christ, an emanation from the Pleroma, the +highest, purest wave that swept from the inexhaustible fountain of Deity, +might overshadow, but could not coalesce with, the human Jesus. The +nativity and the death of our Lord were repugnant to their consciences. +They evaded these facts by considering that he was born and died as man, +but that the bright overshadowing cloud of the Divinity, of the Christ, +reposed on him for a brief period only; it descended at the baptism, it +withdrew before the passion. + +Such were the party--they were scarcely yet a sect--who used the Gospel of +St. Peter. Was this Gospel a corrupted edition of St. Mark? Probably not. +We have not much ground on which to base an opinion, but there is just +sufficient to make it likely that such was not the case. + +To the Docetae, the nativity of our Lord was purely indifferent; it was +not in their Gospel; that it was miraculous they would not allow. To admit +that Christ was the Son of God when born of Mary, was to abandon their +peculiar tenets. It was immaterial to them whether Jesus had brothers and +sisters, or whether James and Jude were only his cousins. The Canonical +Gospels speak of the brothers and sisters of Christ, and we are not told +that they were not the children of Mary.(376) When the Memorabilia were +committed to writing, there was no necessity for doing so. The +relationship was known to every one. Catholics, maintaining the perpetual +virginity of the mother of Jesus, asserted that they were children of +Joseph by a former wife, or cousins. The Gospel of St. Peter declared them +to be the children of Joseph by an earlier marriage. Origen says, "There +are persons who assure us that the brothers of Jesus were the sons whom +Joseph had by his first wife, before he married Mary. They base their +opinion on either the Gospel entitled the Gospel of Peter, or on the Book +of James (the Protevangelium)."(377) + +Such a statement would not have been intruded into the Gospel by the +Docetae, as it favoured no doctrine of theirs. It must therefore have +existed in the Gospel before it came into their hands. + +We know how St. Mark's Gospel was formed. After the death of his master, +the evangelist compiled all the fragmentary "Recollections" of St. Peter +concerning our Lord. But these recollections had before this circulated +throughout the Church. We have evidence of this in the incorporation of +some of them into the Gospels of St. Matthew and St. Luke. Others, besides +St. Mark, may have strung these fragments together. One such tissue would +be the Gospel of St. Peter. It did not, perhaps, contain as many articles +as that of St. Mark, but it was less select. Like those of St. Matthew and +St. Luke, on the thread were probably strung memorabilia of other apostles +and disciples, but also, perhaps, some of questionable authority. + +This collection was in use at Rhosus. It may have been in use there since +apostolic days; perhaps it was compiled by some president of the church +there. But it had not been suffered to remain without interpolations which +gave it a Docetic character. + +Its statement of the relationship borne by the "brothers and sisters" to +our Lord is most valuable, as it is wholly unprejudiced and of great +antiquity. The Gospel, held in reverence as sacred in the second century +at Rhosus, was probably brought thither when that church was founded, not +perhaps in a consecutive history, but in paragraphs. The church was a +daughter of the church of Antioch, and therefore probably founded by a +disciple of St. Peter. + + + + +IV. The Gospel Of The Egyptians. + + +The Gospel known by this name is mentioned by several of the early +Fathers.(378) It existed in the second half of the second century; and as +it was then in use and regarded as canonical by certain Christian sects, +it must have been older. We shall not be far out if we place its +composition at the beginning of the second century. + +To form an idea of its tendency, we must have recourse to two different +sources, the second Epistle of Clemens Romanus, the author of which seems +to have made use of no other Gospel than that of the Egyptians, and +Clement of Alexandria, who quotes three passages from it, and refutes the +theories certain heretics of his time derived from them. + +The second Epistle of St. Clement of Rome is a Judaizing work, as +Schneckenburg has proved incontestably.(379) It is sufficient to remark +that the Chiliast belief which transpires in more than one place, the +analogy of ideas and of expressions which it bears to the Clementine +Homilies, and finally the selection of Clement of Rome, a personage as +dear to the Ebionites as the apostles James and Peter, to place the +composition under his venerated name, are as many indications of the +Judaeo-Christian character and origin of this apocryphal work. + +The Gospel cited by the author of this Epistle, except in two or three +phrases which are not found in any of our Canonical Gospels, recalls that +of St. Matthew. Nevertheless, it is certain that the quotations are from +the Gospel of the Egyptians, for one of the passages cited in this Epistle +is also quoted by Clement of Alexandria, who tells us whence it comes--from +the Egyptian Gospel. We may conclude from this that the Gospel of the +Egyptians presented great analogy to our first Canonical Gospel, without +being identical with it, and consequently that it was related closely to +the Gospel of the Hebrews. + +If the second Epistle of Clement of Rome determines for us the family to +which this Gospel belonged, the passages we shall extract from the +Stromata of Clement of Alexandria will determine its order. There are +three of these passages, and very curious ones they are. + +The first is cited by both Clement of Rome and Clement of Alexandria, by +one more fully than by the other. + +"_The Lord, having been asked by Salome when his kingdom would come, +replied, When you shall have trampled under foot the garment of shame, +when two shall be one, when that which is without shall be like that which +is within, and when the male with the female shall be neither male nor +female._"(380) + +The explanation of this singular passage by Clement of Rome is, "Two shall +be one when we are truthful with each other, and when in two bodies there +will be but one soul, without dissimulation and without disguise. That +which is without is the body; that which is within is the soul. Just as +your body appears externally, so should your soul manifest itself by good +works." The explanation of the last member of the phrase is wanting, as +the Epistle has not come down to us entire. + +But this is certainly not the real meaning of the passage. Its true +signification is to be found in the bloodless, passionless exaltation at +which the ascetic aimed who held all matter to be evil, the body to be a +clog to the soul, marriage to be abominable, meats to be abstained from. +It points to that condition as one of perfection in which the soul shall +forget her union with the body, and, sexless and ethereal, shall be +supreme. + +It was in this sense that the heretics took it. Julius Cassianus, "chief +of the sect of the Docetae,"(381) invoked this text against the union of +the sexes. This interpretation manifestly embarrassed St. Clement of +Alexandria, and he endeavours to escape from the difficulty by weakening +the authority of the text. + +He does this by pointing out that the saying of our Lord is found only in +the Gospel of the Egyptians, and not in those four generally received. But +as Julius Cassianus appealed at the same time to a saying of St. Paul, the +authenticity of which was not to be contested, the Alexandrine doctor did +not consider that he could avoid discussing the question; and he gives, on +his side, an interpretation of the saying of Jesus in the Apocryphal +Gospel, and of that of St. Paul, associated with it by Julius Cassianus. +The words of St. Paul quoted by the heretic were those in Galatians (iii. +28): "There is neither Jew nor Greek, neither bond nor free, male or +female." Cassianus paid no regard to the general sense of the passage, +which is, that the privileges of the gospel are common to all of every +degree and nation and sex, but fastening on the words "neither male nor +female," contended that this was a prohibition of marriage. St. Clement +pays every whit as little regard to the plain sense of the passage, and +gives the whole an absurd mystic signification, as far removed from the +thought of the apostle as the explanation of Julius Cassianus. "By male," +says he, "understand anger, folly. By female understand lust; and when +these are carried out, the result is penitence and shame." + +It has been thought that the words "when two shall be one" recall the +philosophic doctrine of the Pythagoreans on the subject of numbers and the +dualism which was upheld by many of the Gnostics. St. Mark, according to +Irenaeus, taught that everything had sprung out of the monad and +dyad.(382) But it is not so. The teaching was not philosophic, but +practical. It may be thus paraphrased: "The kingdom of heaven shall have +come when the soul shall have so broken with the passions and feelings of +the body, that it will no longer be sensible of shame. The body will be +lost in the soul, so that the two shall become one; the body which is +without shall be like the soul within, and the male with the female shall +be insensible to passion." + +It was a doctrine which infected whole bodies of men later: the +independence of the soul from the body led to wild asceticism and frantic +sensuality running hand in hand. Holding this doctrine, the Fraticelli in +the thirteenth century flung themselves into the most fiery temptations, +placed themselves in the most perilous positions; if they fell, it +mattered not, the soul was not stained by the deeds of the body; if they +remained unmoved, the body was indeed mastered, "the two had become one." + +The garment of shame is to be trampled under foot. Julius Cassianus +explains this singular expression. It is the apron of skins wherewith our +first parents were clothed, when they blushed at their nakedness. They +blushed because they were in sin; when men and women shall cease to blush +at their nudity, then they have attained to the spiritual condition of +unfallen man. + +We see in embryo the Adamites of the Middle Ages, the Anabaptists of the +Reformation. + +But the garment of skin has a deeper signification. Philo taught(383) that +it symbolized the human body that clothed the nakedness of the Spirit. +Gnosticism caught at the idea. Unfallen man was pure spirit. Man had +fallen, and his fall consisted in being clothed in flesh. This garment of +skin must be trodden under foot, that the soul may arise above it, be +emancipated from its bonds. + +The second passage is quite in harmony with the first: "_Salome having +asked how long men should die, the Lord answered and said, As long as you +women continue to bear children._(_384_)_ Then she said, I have done well, +I have never borne a child. The Lord answered, Eat of every herb, but not +of that containing in itself bitterness._"(385) + +Cassian appealed to this text also in proof that marriage was forbidden. +But Clement of Alexandria refused to understand it in this sense. He is +perhaps right when he argues that the first answer of our Lord means, that +as long as there are men born, so long men will die. But the meaning of +the next answer entirely escapes him. When our Lord says, "Eat of every +herb save that in which is bitterness," he means, says Clement, that +marriage and continence are left to our choice, and that there is no +command one way or the other; man may eat of every tree, the tree of +celibacy, or the tree of marriage, only he must abstain from the tree of +evil. + +But this is not what was meant. Under a figurative expression, the writer +of this passage conveyed a warning against marriage. Death is the fruit of +birth, birth is the fruit of marriage. Abstain from eating of the tree of +marriage, and death will be destroyed. + +That this is the meaning of this remarkable saying is proved conclusively +by another extract from the Gospel of the Egyptians, also made by Clement +of Alexandria; it is put in the mouth of our Lord. "_I am come to destroy +the works of the woman; of the woman, that is, of concupiscence, whose +works are generation and death._"(386) This quotation bears on the face of +it marks of having been touched and explained by a later hand. "Of the +woman,--that is, concupiscence, whose works are generation and death," are +a gloss added by an Encratite, which was adopted into the text received +among the Egyptian Docetae. The words, "I am come to destroy the works of +the woman," _i.e._ Eve, may have been spoken by our Lord. By Eve came sin +and death into the world, and these works Christ did indeed come to +destroy. + +But the gloss, as is obvious, alters the meaning of the saying. The woman +is no longer Eve, but womankind in general; and by womankind, that is, by +concupiscence, generation and death exist. + +Clement of Alexandria was incapable of seizing the plain meaning of these +words. He says, "The Lord has not deceived us, for he has indeed destroyed +the works of concupiscence, viz. love of money, of strife, glory, of women +... now the birth of these vices is the death of the soul, for we die +indeed by our sins." + +We must look to Philo for the key. The woman, Eve, means, as he says, the +sense; Adam, the intellectual spirit. The union of soul and body is the +degradation of the soul, the fertile parent of corruption and death.(387) +Out of Philo's doctrine grew a Manichaeanism in the Christian community +before Manes was born. + +The work of Jesus was taught to be the emancipation of the soul, the +rational spirit, {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, from the restraints of the body, its restoration to +its primitive condition. Death would cease when the marriage was dissolved +that held the spirit fettered in the prison-house of flesh. + +Philonian philosophy remained vigorous at Alexandria in the circle of +enlightened Jews. It struck deep root, and blossomed in the Christian +Church. + +A Gospel, _which_ we do not know--it may have been that of Mark--was brought +into Egypt. The author of the Epistle to the Hebrews, an Epistle clearly +addressed to the Alexandrine Jews, prepared their minds to fuse Philonism +with Christianity. We see its influence in the Gospel of St. John. That +evangelist adopted Philo's doctrine of the Logos; the author of the Gospel +of the Egyptians, that of the bondage of the spirit in matter. + +The conceptions contained in the three passages which Clement of +Alexandria has preserved are closely united. They all are referable to a +certain theosophy, the exposition of which is to be found in the writings +of Philo, and which may be in vain sought elsewhere at that period. Not +only are there to be found here the theosophic system of the celebrated +Alexandrine Jew, but also, what is a still clearer index of the source +whence the Egyptian Gospel drew its mystic asceticism, we find the quaint +expressions and forms of speech which belonged to Philo, and to none but +him. No one but Philo had thought to find in the first chapters of Genesis +the history of the fall of the soul into the world of sense, and to make +of Eve, of the woman, the symbol of the human body, and starting from this +to explain how the soul could return to its primitive condition, purely +spiritual, by shaking off the sensible to which in its present state it is +attached. When we shall have trampled under foot our tunics of skins +wherewith we have been covered since the fall, this garment, given to us +because we were ashamed of our nakedness,--when the body shall have become +like the soul,--when the union of the soul with the body, _i.e._ of the +male and the female, shall exist no more,--when the woman, that is the +body, shall be no more productive, shall no more produce generation and +death,--when its works are destroyed, then we shall not die any more; we +shall be as we were before our fall, pure spirits; and this will be the +kingdom of the Lord. And to prepare for this transformation, what is to be +done? Eat of every herb, nourish ourselves on the fruit of every tree of +paradise,--that is, cultivate the soul, and not occupy it with anything but +that which will make it live; but abstain from the herb of bitterness,--the +tree of the knowledge of good and evil, that is,--reject all that can weave +closer the links binding the soul to the body, retain it in its prison, +its grave.(388) + +It is easy to see how Philonian ideas continued to exert their influence +in Egypt, when absorbed into Christianity. It was these ideas which +peopled the deserts of Nitria and Scete with myriads of monks wrestling +with their bodies, those prison-houses of their souls, struggling to die +to the world of matter, that their ethereal souls might shake themselves +free. Their spirits were like moths in a web, bound by silken threads; the +spirit would be choked by these fetters, unless it could snap them and +sail away. + + + + + +PART III. THE LOST PAULINE GOSPELS. + + +Under this head are classed such Gospels as have a distinct anti- +Judaizing, Antinomian tendency. They were in use among the Churches of +Asia Minor, and eventually found their way into Egypt. + +This class may probably be subdivided into those which bore a strong +affinity to the Canonical Gospel of St. Luke, and those which were +independent compilations. + +To the first class belongs-- + +1. The Gospel of the Lord. + +To the second class-- + +1. The Gospel of Eve. +2. The Gospel of Perfection. +3. The Gospel of Philip. +4. The Gospel of Judas. + + + + +I. The Gospel Of The Lord. + + +The Gospel of the Lord, {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, was the banner under which +the left of the Christian army marched, as the right advanced under that +of the Gospel of the Hebrews. + +The Gospel of the Lord was used by Marcion, and apparently before him by +Cerdo.(389) + +In opposition to Ebionitism, with its narrow restraints and its low +Christology, stood an exclusive Hellenism. Ebionitism saw in Jesus the Son +of David, come to re-edit the Law, to provide it with new sanction, after +he had winnowed the chaff from the wheat in it. Marcionism looked to the +Atonement, the salvation wrought by Christ for all mankind, to the +revelation of the truth, the knowledge ({~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}) of the mysteries of the +Godhead made plain to men, through God the good and merciful, who sent His +Son to bring men out of ignorance into light, out of the bondage of the +Law into the freedom of the Gospel.(390) + +The Gospel, in the eyes of Marcion and the extreme followers of St. Paul, +represented free grace, overflowing goodness, complete reconciliation with +God. + +But such goodness stood contrasted with the stern justice of the Creator, +as revealed in the books of the Old Testament; infinite, unconditioned +forgiveness was incompatible with the idea of God as a Lawgiver and a +Judge. The restraint of the Law and the freedom of the Gospel could no +more emanate from the same source than sweet water and bitter. + +Therefore the advanced Pauline party were led on to regard the God who is +revealed in the Old Testament as a different God from the God revealed by +Christ. Cerdo first, and Marcion after him, represented the God of this +world, the Demiurge, to be the author of evil; but the author of evil only +in so far as that his nature being incomplete, his work was incomplete +also. He created the world, but the world, partaking in his imperfection, +contains evil mixed with good. He created the angel-world, and part of it, +through defect in the divinity of their first cause, fell from heaven. + +The germs of this doctrine, it was pretended, were to be found in St. +Paul's Epistles. In the second to the Corinthians, after speaking of the +Jews as blinded to the revelation of the Gospel by the veil which is on +their faces, the apostle says: "The God of this world hath blinded the +minds of them which believe not, lest the light of the glorious gospel of +Christ, who is the image of God, should shine unto them."(391) St. Paul +had no intention of representing the God of the Jews who veiled their eyes +as opposed to Christ; but it is easy to see how readily those who followed +his doctrine of antagonism between the Law and the Gospel would be led to +suppose that he did identify the God of the Law with the principle of +obstructiveness and of evil. + +So also St. Paul's teaching that sin was produced by the Law, that it had +no positive existence, but was called into being by the imposition of the +Commandments, lent itself with readiness to Marcion's system. "The Law +entered, that the offence might abound."(392) "The motions of sins are by +the Law."(393) "I had not known sin, but by the Law: for I had not known +lust, except the Law had said, Thou shalt not covet."(394) + +This Law, imposed by the God of the Jews, is then the source of sin. It is +imposed, not on the spirit, but on the flesh. In opposition to it stands +the revelation of Jesus Christ, which repeals the Law of the Jews. "The +Law of the spirit of life in Christ Jesus hath made me free from the law +of sin and death."(395) "Therefore we conclude that a man is justified +without the deeds of the Law."(396) "Before faith came, we were kept under +the Law, shut up unto the faith which should afterwards be revealed. +Wherefore the Law was our schoolmaster to bring us to Christ, that we +might be justified by faith; but after that faith is come, we are no +longer under a schoolmaster."(397) + +We find in St. Paul's writings all the elements of Marcion's doctrine, but +not compacted into a system, because St. Paul never had worked out such a +theory, and would have shrunk from the conclusions which might be drawn +from his words, used in the heat of argument, for the purpose of opposing +an error, not of establishing a dogmatic theory. + +The whole world lay, according to Marcion, under the dispensation of the +Demiurge, and therefore under a mixed government of good and evil. To the +Jewish nation this Demiurge revealed himself. His revelation was stern, +uncompromising, imperfect. Then the highest God, the God of love and +mercy, who stood opposed to the inferior God, the Creator, the God of +justice and severity, sent Jesus Christ for the salvation of all (ad +salutem omnium gentium) to overthrow and destroy (arguere, redarguere, +{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}) "the Law and the Prophets," the revelation of the +world-God, the God of the Jews. + +The highest God, whose realm and law were spiritual, had been an unknown +God (deus ignotus) till Christ came to reveal Him. The God of this world +and of the Jews had a carnal realm, and a law which was also carnal. They +formed an antithesis, and true Christianity consisted in emancipation from +the carnal law. The created world under the Demiurge was bad; matter was +evil; spirit alone was pure. Thus the chain unrolled, and lapsed into +Manichaeism. Cerdo and Marcion stood in the same relation to Manes that +Paul stood in to them. Manichaeism was not yet developed; it was +developing. + +Gnosticism, with easy impartiality, affected Ebionitism on one side and +Marcionism on the other, intensifying their opposition. It was like oxygen +combining here to form an alkali, there to generate an acid. + +The God of love, according to Marcion, does not punish. His dealings with +man are, all benevolence, communication of free grace, bestowal of ready +forgiveness. For if sin be merely violation of the law of the God of this +world, it is indifferent to the highest God, who is above the Demiurge, +and regards not his vexatious restrictions on the liberty of man. + +Yet Marcion was not charged by his warmest antagonists with immorality. +They could not deny that the Marcionites entirely differed from other +Pauline Antinomians in their moral conduct--that, for example, in their +abhorrence of heathen games and pastimes they came fully up to the +standard of the most rigid Catholic Christians. While many of the +disciples of St. Paul, who held that an accommodation with prevailing +errors was allowable, that no importance was to be attached to externals, +found no difficulty in evading the obligation to become martyrs, the +Marcionites readily, fearlessly, underwent the interrogations of the +judges and the tortures of the executioner.(398) + +Marcion, there is no doubt, regarded St. Paul as the only genuine apostle, +the only one who remained true to his high calling. He taught that Christ, +after revealing himself in his divine power to the God of this world, and +confounding him unto submission, manifested himself to St. Paul,(399) and +commissioned him to preach the gospel. + +He rejected all the Scriptures now accounted canonical, except the +Epistles of St. Paul, which formed with him an "Apostolicon," in which +they were arranged in the following order:--The Epistle to the Galatians, +the First and Second to the Corinthians, the Epistles to the Romans, the +Thessalonians, Ephesians, Colossians, Philemon, and to the +Philippians.(400) + +Besides the Epistles of St. Paul, he made use of an original Gospel, which +he asserted was the evangelical record cited and used by Paul himself. The +other Canonical Gospels he rejected as corrupted by Judaizers. + +This Gospel bore a close resemblance to that of St. Luke. "Marcion," says +Irenaeus, "has disfigured the entire Gospel, he has reconstructed it after +his own fancy, and then boasts that he possesses the true Gospel."(401) + +Tertullian assures us that Marcion had cut out of St. Luke's Gospel +whatever opposed his own doctrines, and retained only what was in favour +of them.(402) This statement, as we shall see presently, was not strictly +true. + +Epiphanius is more precise. He goes most carefully over the Gospel used by +Marcion, and discusses every text which, he says, was modified by the +heretic.(403) + +The charge of mutilating the Canonical Gospels was brought by the orthodox +Fathers against both the Ebionites on one side, and the Marcionites and +Valentinians on the other, because the Gospels they used did not exactly +agree with those employed by the middle party in the Church which +ultimately prevailed. But the extreme parties on their side made the same +charge against the Catholics.(404) It is not necessary to believe these +charges in every case. + +If the Gospels(405) were compiled as in the manner I have contended they +were, such discrepancies must have occurred. Every Church had its own +collection of the "Logia" and of the "Practhenta" of Christ. The more +voluminous of these collections, those better strung together, thrust the +earlier, less complete, collections into the back-ground. And these +collections were continually being augmented by the acquisition of fresh +material; and this new material was squeezed into the existing text, often +without much consideration for the chain of story or teaching which it +broke and dislocated. + +Marcion was too conscientious and earnest a man wilfully to corrupt a +Gospel. He probably brought with him to Rome the Gospel in use at Sinope +in Pontus, of which city, according to one account, his father was bishop. +The Church in Sinope had for its first bishop, Philologus, the friend of +St. Paul, if we may trust the pseudo-Hippolytus and Dorotheus. It is +probable that the Church of Sinope, when founded, was furnished by St. +Paul with a collection of the records of Christ's life and teaching such +as he supplied to other "Asiatic" churches. And this collection was, no +doubt, made by his constant companion Luke. + +Thus the Gospel of Marcion may be Luke's original Gospel. But there is +every reason to believe that Luke's Gospel went through considerable +alteration, probably passed through a second edition with considerable +additions to it made by the evangelist's own hand, before it became what +it now is, the Canonical Luke. + +He may have found reason to alter the arrangement of certain incidents; to +insert whole paragraphs which had come to him since he had composed his +first rough sketch; to change certain expressions where he found a +difference in accounts of the same sayings, or to combine several. + +Moreover, the first edition was published in the full heat of the Pauline +controversy. Its strong Paulinianism lies on the surface. But afterwards, +when this excitement had passed away, and the popular misconception of +Pauline sola-fidianism had become a general offence to morals and +religion, then Luke came under the influence of St. John, and tempered his +Gospel by adding to it incidents Paul did not care to have inserted in the +Gospel he wished his converts to receive, or the accuracy of which, as +disagreeing with his own views, he was disposed to question. + +Of this I shall have more to say presently. It is necessary, in the first +place, briefly to show that Marcion's Gospel contained a different +arrangement of the narrative from the Canonical Luke, and was without many +passages which it is not possible to believe he wilfully excluded. For +instance, in Marcion's Gospel: "And as he entered into a certain village, +there met him ten men that were lepers, which stood afar off: and they +lifted up their voices, and said, Jesus, Master, have mercy on us. And +when he saw them, he said unto them, Go, show yourselves unto the priests. +And it came to pass, that as they went, they were cleansed. And many +lepers were in Israel in the time of Eliseus the prophet; and none of them +was cleansed saving Naaman the Syrian. And one of them, when he saw that +he was healed," &c. Here the order is Luke xvii. 12, 13, 14, iv. 27, xvii. +15. Such a disturbance of the text in the Canonical Gospel could serve no +purpose, would not support any peculiar view of Marcion, and cannot +therefore have been a wilful alteration. And in the first chapter of +Marcion's Gospel this is the sequence of verses whose parallels in St. +Luke are: iii. 1, iv. 31, 32, 33, 34, 35, 36, 37, 38, 39, 16, 20 21, 22, +23, 28, 29, 30, 40, 41, 42, 43, 44. + +Thus the order of events is different in the two Gospels. Christ goes +first to Capernaum in the "Gospel of the Lord," and afterwards to +Nazareth, an inversion of the order as given in the Gospel of St. Luke. +Again, in this instance, no purpose was served by this transposition. It +is unaccountable on the theory that Marcion corrupted the Gospel of Luke; +but if we suppose that Luke revised the arrangement of his Gospel after +its first publication, the explanation is simple enough. + +But what is far more conclusive of the originality of Marcion's Gospel is, +that his Gospel was without several passages which occur in St. Luke, and +which do apparently favour his views. Such are Luke xi. 51, xiii. 30 and +34, xx. 9-16. These contain strong denunciations of the Jews by Jesus +Christ, and a positive declaration that they had fallen from their place +as the elect people. Marcion insisted on the abrogation of the Old +Covenant; it was a fundamental point in his system; he would consequently +have found in these passages powerful arguments in favour of his thesis. +He certainly would not have excluded them from his Gospel, had he tampered +with the text, as Irenaeus and Tertullian declare. + +Yet Marcion would not scruple to use the knife upon a Gospel that came +into his hands, if he found in it passages that wholly upset his doctrine +of the Demiurge and of asceticism. For when the Church was full of +Gospels, and none were as yet settled authoritatively as canonical, +private opinion might, unrebuked, choose one Gospel and reject the others, +or subject any Gospel to critical supervision. The manner in which the +Gospels were composed laid them open to criticism. Any Church might +hesitate to accept a saying of our Lord, and incorporate it with the +Gospel with which it was acquainted, till satisfied that the saying was a +genuine, apostolic tradition. And how was a Church to be satisfied? By +internal evidence of genuineness, when the apostles themselves had passed +away. Consequently, each Church was obliged to exert its critical faculty +in the composition of its Gospel. And that the churches did exert their +judgment freely is evidenced by the mass of apocryphal matter which +remains, the dross after the refining, piled up in the Gospels of +Nicodemus, of the Infancy of Thomas, and of Joseph the Carpenter. All of +which was deliberately rejected as resting on no apostolic authority, as +not found in any Church to be read at the sacred mysteries, but as mere +folk-tales buzzed about, nowhere producing credentials of authenticity. + +Marcion, following St. Paul, declared that the Judaizing Church had +"corrupted the word of God,"(406) meaning such "logia" as, "I am not come +to destroy the Law or the Prophets." "Till heaven and earth pass, one jot +or one tittle shall in no wise pass from the Law, till all is +fulfilled."(407) These texts would naturally find no place in the original +Pauline Gospels used by the Churches he had founded. In St. Luke's Gospel, +accordingly, the Law and the Prophets are said to have been until John, +and since then the Gospel, "the kingdom of God."(408) But the following +verse in St. Luke's Gospel is, "It is easier for heaven and earth to pass, +than one tittle of the Law to fail"--a contradiction of the immediately +preceding verse, which declares that the Law has ceased with the +proclamation of the Gospel. This verse, therefore, cannot have existed in +its present form in the original Gospel of St. Luke, and must have been +modified when a reconciliation had been effected between Petrine and +Pauline Christianity. + +It is not to be wondered at, therefore, that the verse should read +differently in Marcion's Gospel, which contains the uncorrupted original +passage, and runs thus "It is easier for heaven and earth to pass, than +for one tittle of my words to fail;" or perhaps, "It is easier for heaven +and earth to pass, than one tittle of the words of the Lord to fail;" for +in this instance we have not the exact words.(409) + +But though Marcion certainly endured the presence of texts in his Gospel +which militated against his system, he may have cut out other passages. +Passages, or words only, which he thought had crept into the text without +authority. This can scarcely be denied when the texts are examined which +are wanting in his Gospel. No strong conservative attachment to any +particular Gospels had grown up in the Church as yet; no texts had been +authoritatively sanctioned. As late as the end of the second century (A.D. +190), the Church of Rhossus was using its own Gospel attributed to Peter, +till Serapion, bishop of Antioch, thinking that it contained Docetic +errors, probably because of omissions, suppressed it,(410) and substituted +for it, in all probability, one of the more generally approved Gospels. + +The Church of Rhossus was neither heretical nor schismatical; it formed +part of the Catholic Church, and, no objection was raised against its use +of a Gospel of its own, till it was suggested that this Gospel contained +errors of doctrine. No question was raised whether it was an authentic +Gospel by Peter or not; the standard by which it was measured was the +traditional faith of the Church. It did not agree with this standard, and +was therefore displaced. St. Epiphanius and St. Jerome assert, probably +unjustifiably, that the orthodox did not hesitate to amend their Gospels, +if they thought there were passages in them objectionable or doubtful. +Thus they altered the passage in which Jesus is said to have wept over +Jerusalem (Luke xix. 41). St. Epiphanius frankly tells us so. "The +orthodox," says he, "have eliminated these words, urged to it by fear, and +not feeling either their purpose or force."(411) But it is more likely +that the weeping of Jesus over Jerusalem was inserted by Luke in his +Gospel at the time of reconciliation under St. John, so as to make the +Pauline Gospel exhibit Jesus moved with sympathy for the holy city, the +head-quarters of the Law. The passage is not in Marcion's Gospel; and +though it is possible he may have removed it, it is also possible that he +did not find it in the Pauline Gospel of the Church at Sinope. + +St. Jerome says that Luke xxii. 43, 44, were also eliminated from some +copies of the Canonical Gospel. "The Greeks have taken the liberty of +extracting from their texts these two verses, for the same reason that +they removed the passage in which it is said he wept.... This can only +come from superstitious persons, who think that Jesus Christ could not +have become as weak as is represented."(412) St. Hilary says that these +verses were not found in many Greek texts, or in some Latin ones.(413) + +But here, also, the assertion of St. Jerome and St. Hilary cannot be taken +as a statement of fact, but rather as a conclusion drawn by them from the +fact that all copies of the Gospel of St. Luke did not contain these two +verses. They are wanting in the Gospel of our Lord, and may be an addition +made to the Gospel of St. Luke, after it had been first circulated. There +is reason to suppose that after St. Luke had written his Gospel, +additional matter may have been provided him, and that he published a +second, and enlarged, edition of his Gospel. Thus some Churches would be +in possession of the first edition, and others of the second, and Jerome +and Epiphanius, not knowing this, would conclude that those in possession +of the first had tampered with their text. + +The Gospel of Marcion has been preserved to us almost in its entirety. +Tertullian regarded Marcionism as the most dangerous heresy of his day. He +wrote against it, and carefully went through the Marcionite Gospel to show +that it maintained the Catholic faith, though it differed somewhat from +the Gospel acknowledged by Tertullian, and that therefore Marcion's +doctrine was untenable.(414) He does not charge Marcion with having +interpolated or curtailed a Canonical Gospel, for Marcion was ready to +retort the charge against the Gospel used by Tertullian.(415) + +It is not probable that Tertullian passed over any passage in the "Gospel +of the Lord" which could by any means be made to serve against Marcion's +system. This is the more probable, because Tertullian twists the texts to +serve his purpose which in the smallest degree lend themselves to being so +treated.(416) + +St. Epiphanius has gone over much the same ground as Tertullian, but in a +different manner. He attempts to show how wickedly Marcion had corrupted +the Word of God, and how ineffectual his attempt had been, inasmuch as +passages in his corrupted Gospel served to destroy his system. + +With these two purposes he went through the whole of the "Gospel of the +Lord," and accompanied it with a string of notes, indicating all the +alterations and omissions he found in it. Each text from Marcion's Gospel, +or Scholion, is accompanied by a refutation. Epiphanius is very +particular. He professes to disclose "the fraud of Marcion from beginning +to end." And the pains he took to do this thoroughly appear from the +minute differences between the Gospels which he notices.(417) At the same +time, he does not extract long passages entire from the Gospel, but +indicates their subject, where they agreed exactly with the received text. +It is possible, therefore, that other slight differences may have existed +which escaped his eye, but the differences can only have been slight. + +The following table gives the contents of the Gospel of Marcion. It +contains nothing that is not found in St. Luke's Gospel. But some of the +passages do not agree exactly with the parallel passages in the Canonical +Gospel. + +THE GOSPEL ({~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}).(418) + +Chap. i.(419) + +1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius +Pilate ruling in Judea, Jesus came down to Capernaum, a city of Galilee, +and straightway on the Sabbath days, going into the synagogue, he +taught.(420) + +2. And they were astonished at his doctrine: for his word was with power. + +3. And in the synagogue there was a man, which had a spirit of an unclean +devil, and cried out with a loud voice, + +4. Saying, Let us alone; what have we to do with thee, Jesus?(421) Art +thou come to destroy us? I know thee who thou art; the Holy One of God. + +5. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And +when the devil had thrown him in the midst, he came out of him, and hurt +him not. + +6. And they were all amazed, and spake among themselves, saying, What a +word is this! for with authority and power he commandeth the unclean +spirits, and they come out. + +7. And he arose out of the synagogue,(422) and entered into Simon's house. +And Simon's wife's mother was taken with a great fever; and they besought +him for her. + +8. And he stood over her, and rebuked the fever, and it left her: and +immediately she arose and ministered unto them. + +9. And the fame of him went out into every place of the country round +about. + +10. And he taught in their synagogues, being glorified of all.(423) + +11. And he came to Nazareth;(424) and, as his custom was, he went into the +synagogue on the Sabbath day,(425) and he began to preach to them.(426) + +12. And all bare him witness, and wondered at the gracious words which +proceeded out of his mouth.(427) + +13. And he said unto them, Ye will surely say unto me this proverb, +Physician, heal thyself: whatsoever we have heard done in Capernaum, do +also here.(428) + +14. But I tell you of a truth, many widows were in Israel in the days of +Elias, when the heaven was shut up three years and six months, when great +famine was throughout the land; + +15. But unto none of them was Elias sent, save unto Sarepta, a city of +Sidon, unto a woman that was a widow. + +16. And many lepers were in the time of Eliseus the prophet in +Israel,(429) and none of them was cleansed, saving Naaman the Syrian. + +17. And all they in the synagogue, when they heard these things, were +filled with wrath, + +18. And rose up, and thrust him out of the city, and led him unto the brow +of the hill whereon their city was built, that they might cast him down +headlong. + +19. But he passing through the midst of them, went his way to +Capernaum.(430) + +20. And when the sun was setting, all they that had any sick with divers +diseases brought them unto him, &c. (as St. Luke iv. 40-44). + +Chap. ii. + +Same as St. Luke v. + +Verse 14 differed slightly. For {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, Marcion's Gospel had +{~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, "that this may be a testimony to you." + +Chap. iii. + +Same as St. Luke vi. + +Verse 17, for {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, Marcion read {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}; "among them" for "with +them." + +Chap. iv. + +Same as St. Luke vii. + +Verses 29-35 omitted. + +Chap. v. + +Same as St. Luke viii. + +But verse 19 was omitted by Marcion. + +And verse 21 read: "And he answering, said unto them, Who is my mother, +and who are my brethren?(431) My mother and my brethren are these which +hear the word of God, and do it." + +Chap vi. + +Same as St. Luke ix. + +But verse 31 was omitted. + +Chap. vii. + +Same as St. Luke x. + +But verse 21 read: "In that hour he rejoiced in the Spirit, and said, I +praise and thank thee, Lord of Heaven, that those things which were hidden +from the wise and prudent thou hast revealed to babes: even so, Father; +for so it seemed good in thy sight."(432) + +And verse 22 ran: "All things are delivered to me of my Father, and no man +hath known the Father save the Son, nor the Son save the Father, and he to +whom the Son hath revealed;"(433) in place of, "All things are delivered +to me of my Father; and no man knoweth who the Son is, but the Father; and +who the Father is, but the Son, and he to whom the Son will reveal him." + +And verse 25: "Doing what shall I obtain life?" "eternal," {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, being +omitted. + +Chap. viii. + +Same as St. Luke xi. + +But verse 2: "When ye pray, say, Father, may thy Holy Spirit come to us, +thy kingdom come," &c., in place of "Hallowed be thy name."(434) + +Verse 29: in Marcion's Gospel it ended, "This is an evil generation: they +seek a sign; and there shall no sign be given it." What follows in St. +Luke's Gospel, "but the sign of Jonas the prophet," and verses 30-32, were +omitted. + +Verse 42: "Woe unto you, Pharisees! ye tithe mint and rue and all manner +of herbs, and pass over the calling(435) and the love of God," &c. + +Verses 49-51 were omitted by Marcion. + +Chap. ix. + +Same as St. Luke xii. + +But verses 6, 7, and "{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}" in 8 and 9 omitted. + +Verse 32 read: "Fear not, little flock; for it is the Father's good +pleasure to give you the kingdom."(436) + +And verse 38 ran thus: "And if he shall come in the evening watch, and +find thus, blessed are those servants."(437) + +Chap. x. + +Same as St. Luke xiii. 11-28. + +Marcion's Gospel was without verses 1-10. + +Verse 28: for "Abraham and Isaac and Jacob and all the prophets," Marcion +read, "all the righteous,"(438) and added "held back" after "cast."(439) + +Verses 29-35 of St. Luke's chapter were not in Marcion's Gospel. + +Chap. xi. + +Same as St. Luke xiv. + +Verses 7-11 omitted. + +Chap. xii. + +Same as St. Luke xv. 1-10. + +Verses 11-32 omitted. + +Chap. xiii. + +Same as St. Luke xvi. + +But verse 12: "If ye have not been faithful in that which is another +man's, who will give you that which is mine?"(440) + +And verse 17: for "One tittle of the Law shall not fall," Marcion read, +"One tittle of my words shall not fall."(441) + +Chap. xiv. + +Same as St. Luke xvii. + +But verse 2: {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}, {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~},(442) "if he had not been +born, or if a mill-stone," &c. + +Verses 9, 10: Marcion's Gospel had, "Doth he thank that servant because he +did the things that were commanded him? I trow not. So likewise do ye, +when ye shall have done all those things that are commanded you." +Omitting, "Say, We are unprofitable servants; we have done that which was +our duty to do." + +Verse 14: "And he sent them away, saying, Go show yourselves unto the +priests," &c., in place of, "And when he saw them, he said unto them," +&c.(443) + +Verse 18 ran: "These are not found returning to give glory to God. And +there were many lepers in the time of Eliseus the prophet in Israel; and +none of them was cleansed, saving Naaman the Syrian."(444) + +Chap. xv. + +Same as St. Luke xviii. 1-30, 35-43. + +Verse 19: "Jesus said to him, Do not call me good; one is good, the +Father."(445) + +Verses 31-34 were absent from Marcion's Gospel. + +Chap. xvi. + +Same as St. Luke xix. 1-28. + +Verses 29-48 absent. + +Verse 9: "For that he also is a son of Abraham," was not in Marcion's +text. + +Chap. xvii. + +Same as St. Luke xx. 1-8, 19-36, 39-47. + +Verses 9-18 not in Marcion's Gospel. + +Verse 19: "They perceived that he had spoken this parable against them," +not in Marcion's text. + +Verse 35: "But they which shall be accounted worthy of God to obtain that +world," &c.(446) + +Verses 37, 38, omitted. + +Chap. xviii. + +Same as St. Luke xxi. 1-17, 19, 20, 23-38. + +Verses 18, 21, 22, were not in Marcion's Gospel. + +Chap. xix. + +Same as St. Luke xxii. 1-15, 19-27, 31-34, 39-48, 52-71. + +Verses absent were therefore 16-18, 28-30, 35-38, 45-51. + +Chap. xx. + +Same as St. Luke xxiii. + +Verse 2: "And they began to accuse him, saying, We found this one +perverting the nation, and destroying the Law and the Prophets, and +forbidding to give tribute to Caesar, and leading away the women and +children."(447) + +Verse 43: "Verily I say unto thee, To-day shalt thou be with me."(448) + +Chap. xxi. + +Same as St. Luke xxiv. 1-26, 28-51. + +Verse 25: "O fools and sluggish-hearted in believing all those things +which he said to you," in place of, "in believing all those things which +the prophets spake."(449) + +Verse 27 was omitted. + +Verse 32: "And while he opened to us the Scriptures," omitted. + +Verse 44: "These are the words which I spake unto you, while I was yet +with you." What follows in St. Luke, "that all things must be fulfilled, +which were written in the Law of Moses, and the Prophets, and the Psalms, +concerning me," was omitted. + +Verse 45 was omitted. + +Verse 46 ran: "That thus it behoved Christ to suffer," &c.; so that the +whole sentence read, "These are the words which I spake unto you, while I +was yet with you, That thus it behoved Christ to suffer, and to rise from +the dead the third day." + +Verses 52 and 53 were omitted. + +I shall now make a few remarks on some of the passages absent from +Marcion's Gospel, or which, in it, differ from the Canonical Gospel of St. +Luke. + +1. It was not attributed to St. Luke. It was {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, not {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} +{~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. Tertullian explicitly says, "Marcion inscribes no name on his +Gospel,"(450) and in the "Dialogue on the Right Faith" it is asserted that +he protested his Gospel was _the_ Gospel, the only one; and that the +multiplicity of Gospels used by Catholics, and their discrepancies, were a +proof that none of these other Gospels were genuine. He even went so far +as to assert that his Gospel was written by Christ,(451) and when closely +pressed on this point, and asked whether Christ wrote the account of his +own passion and resurrection, he said it was so, but afterwards hesitated, +and asserted that it was probably added by St. Paul. + +This shows plainly enough that Marcion had received the Gospel, probably +from the Church of Sinope, where it was the only one known, and that he +had heard nothing about St. Luke as its author; indeed, knew nothing of +its origin. He treated it with the utmost veneration, and in his +veneration for it attributed its authorship to the Lord himself; supposing +the words of St. Paul, "the Gospel of Christ,"(452) "the Gospel of his +Son,"(453) "the Gospel of God,"(454) to mean that Jesus Christ was the +actual author of the book. + +Marcion, it may be remarked, would have had no objection to acknowledging +St. Luke as the compiler of the Gospel, as that evangelist was a devoted +follower of St. Paul. If he did not do so, it was because at Sinope the +Gospel read in the Church was not known by his name. + +2. Marcion's Gospel was without the Preface, Luke i. 1-4. + +This Preface is certainly by St. Luke, but was added, we may conjecture, +after the final revision of his Gospel, when he issued the second edition. +Its absence from Marcion's Gospel shows that it did not accompany the +first edition. + +3. The narrative of the nativity, Luke i. ii., is not in Marcion's Gospel. + +It has been supposed by critics that he omitted this narrative purposely, +because his Christ was descended from the highest God, had no part with +the world of the Demiurge, and had therefore no earthly mother.(455) But +if so, why did Marcion suffer the words, "Thy mother and thy brethren +stand without desiring to see thee" (Luke viii. 20), to remain in his +Gospel? + +And it does not appear that Marcion denied the incarnation _in toto_, and +went to the full extreme of Docetic doctrine. On the contrary, he taught +that Christ deceived the God of this World, by coming into it as a man. +The Demiurge trusted he would be his Messiah, to confirm the Law for ever. +But when he saw that Christ was destroying the Law, he inflicted on him +death. And this was only possible, because Christ was, through his human +nature, subject to his power. + +It is a less violent supposition that in the Church of Sinope the Gospel +was, like that of St. Mark, without a narrative of the nativity and +childhood of Jesus. It is probable, moreover, that the first two chapters +of St. Luke's Gospel were added at a later period. The account of the +nativity and childhood is taken from the mouths of the blessed Virgin +Mary, of eye-witnesses, or contemporaries. "Mary kept all these things and +pondered them in her heart," and "His mother kept all these sayings in her +heart."(456) This is our guaranty that the story is true. Mary kept them +in memory, and the evangelist appeals to her memory for them. So with +regard to the account of the nativity of the Baptist, "All they that heard +these things laid them up in their hearts."(457) To their recollections +also the evangelist appeals as his authority. + +Now it is not probable that St. Luke or St. Paul were brought in contact +with the Virgin and the people about Hebron, relatives of the Baptist. +Their lives were spent in Asia Minor. But St. John, we know, became the +guardian of the blessed Virgin after the death of Christ.(458) Greek +ecclesiastical tradition declares that she accompanied him to Ephesus. But +be that as it may, St. John almost certainly would have tenderly and +reverently collected the "memorabilia" of the blessed Mother concerning +her Divine Son's birth and infancy. + +St. John had the organizing and disciplining of the "Asiatic" churches +founded by St. Paul after the removal of the Apostle of the Gentiles. When +he came to Ephesus, and went through the Churches of Asia Minor, he found +a Gospel compiled by St. Luke in general use. To this he added such +particulars as were expedient to complete it, amongst others the +"recollections" of St. Mary, and the relatives of the Baptist. It is most +probable that he gave them to St. Luke to work into his narrative, and +thus to form a second edition of his Gospel.(459) That the Gospel of St. +Luke was retouched after the abatement of the anti-legal excitement can +hardly be doubted. We shall see instances as we proceed. + +4. The section relating to the Baptist (Luke iii. 2-19), with which the +most ancient Judaizing Gospels opened, was absent from that of Marcion. + +John belonged to the Old Covenant; he could not therefore be regarded as +revealing the Gospel of the unknown God. This is thought by Baur, +Hilgenfeld and Volckmar, to be the reason of the omission. But the +explanation is strained. I think it probable, as stated above, that St. +Luke when with St. Paul had not got the narrative of those who had heard +and seen the birth of the Baptist and his preaching beyond Jordan. Had +Marcion, moreover, objected to the Baptist as belonging to the Old +Covenant, he would not have suffered the presence in his Gospel of the +passage, Luke vii. 24-28, containing the high commendation of John, "This +is he of whom it is written, Behold, I send my messenger before thy face, +which shall prepare the way before thee." + +5. There is no mention in Marcion's Gospel of the baptism of our Lord +(Luke iii. 21, 22). This is given very briefly in St. Luke's Gospel. To +the Nazarene Church this event was of the utmost importance; it was +regarded as the beginning of the mission of Jesus, the ratification by God +of his Messiahship, and therefore the Gospels of Mark and of the Hebrews +opened with it. But the significance was not so deeply felt by the Gentile +converts, and therefore the circumstance is despatched in a few words. + +6. The genealogy of Joseph is not given (Luke iii. 23-38). This is not to +be wondered at. It is an evidently late interpolation, clumsily foisted +into the sacred text, rudely interrupting the narrative. + +(21): "Now when all the people were baptized, it came to pass that Jesus +also being baptized, and praying, the heaven opened, (22) and the Holy +Ghost descended in a bodily shape like a dove upon him, and a voice came +from heaven, which said, Thou art my beloved Son; in thee I am well +pleased. (iv. 1): And Jesus being full of the Holy Ghost returned from +Jordan, and was led by the Spirit into the wilderness." Such is the +natural order. But it is interrupted by the generation of Joseph, the +supposed father of Jesus, from Adam. This generation does not concern +Jesus at all, but it came through some Jewish Christians into the hands of +the Church in Asia Minor, and was forced between the joints of the sacred +text, to the interruption of the narrative and the succession of +ideas.(460) Marcion had it not in the Gospel brought from Pontus. + +7. The narrative of the Temptation is not in Marcion's Gospel. It can have +been no omission of his, for it would have tallied admirably with his +doctrine. He held that the God of this world believed Christ at first to +be the Messiah, but finally was undeceived. In the narrative of the +Temptation the devil offers Christ all the kingdoms of the world and the +glory of them. He takes the position which in Marcion's scheme was +occupied by the Demiurge. Had he possessed the record of the Temptation, +it would have mightily strengthened his position. + +8. The "Gospel of our Lord" opens with the words, "In the fifteenth year +of Tiberius Caesar, Pontius Pilate ruling in Judaea ({~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} in +place of {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, an unimportant difference), Jesus came down to +Capernaum, a city of Galilee, and straightway on the Sabbath days, going +into the synagogue, he taught" ({~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~} in +place of {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}), again an unimportant +variation. + +9. The words "Jesus of Nazareth"(461) are in Marcion's Gospel simply +"Jesus." This may have been done by Marcion on purpose. But there is no +evidence that it was omitted in xxiv. 19. + +10. The order of events, as given in Luke iv., is changed. Jesus, in +Marcion's Gospel, goes first to Capernaum, and then to Nazareth, reversing +the order in St. Luke. + +THE GOSPEL OF THE LORD. THE GOSPEL OF ST. LUKE, iv. + 14-40. +9. Christ goes to Capernaum, 1. Christ comes into Galilee, +and enters the synagogue to and the fame of him goes round +teach. about (14). +10. All are astonished at his 2. He teaches in the +doctrine and power. synagogues of Galilee, being + glorified of all (15). +11. He heals the demoniac. +12. All are amazed at his 3. He comes to Nazareth, and +power. goes into the synagogue (16). +14. He enters Simon's house, 4. He opens Esaias, and +and heals his wife's mother. interprets his prophecy + (17-21). +13. His fame spreads. +2. He teaches in the 5. All bare him witness, and +synagogues, being glorified of wonder at his gracious words, +all. but ask if he is not Joseph's + son (22). +3. He comes to Nazareth, and +goes into the synagogue. +5. All bare him witness, and 6. Christ quotes a proverb, +wonder at his gracious words. and combats it (23-27). +6. Christ quotes a proverb, 7. The Nazarenes seek to throw +and combats it. him down a precipice (28, 29). +7. The Nazarenes seek to throw +him down a precipice. +8. He escapes, and goes to 8. He escapes, and goes to +Capernaum. Capernaum (30, 31). +15. At sunset he heals the 9. He teaches in the synagogue +sick. at Capernaum (31). + 10. All are astonished at his + doctrine and power (32). + 11. He heals the demoniac + (33-35). + 12. All are amazed at his + power (36). + 13. His fame spreads (37). + 14. He enters Simon's house, + and heals his wife's mother + (38, 39). + 15. At sunset he heals the + sick (40). + +By placing the subject-matter of the two narratives side by side, and +numbering that of St. Luke consecutively, and giving the corresponding +paragraphs, with their numbers as in Luke's order, arranged in the +Marcionite succession, the reader is able at once to see the difference. +No doctrinal question was touched by this transposition. The only +explanation of it which is satisfactory is that each Gospel contained +fragments which were pieced together differently. One block consisted of +paragraphs 2-8; another, of paragraphs 9-14; another 15. Besides these +blocks, there were chips, splinters, the paragraphs 1, 13, 15. Marcion's +Gospel was without 1 and 4. + +Par. 2, verse 15: "He taught in their synagogues, being glorified of all," +was common to both Gospels. In Marcion's, most appropriately, it came +after Christ has performed miracles; less judiciously in Luke's does it +come before the performance of miracles. + +Par. 13: "And the fame of him went out into every place of the country +round about." St. Luke put this after Christ had taught in Nazareth and +Capernaum; in Marcion's Gospel it was before he had been to Nazareth, but +immediately after the healing of Simon's wife's mother. It ought probably +to occupy the place assigned it in Marcion's text. The fame of Christ +spreads. They in Nazareth hear of it, and say, "What we have heard done in +Capernaum, do also here." + +Par. 15: "Now when the sun was setting, all they that had any sick with +divers diseases brought them unto him," &c., as in St. Luke iv. 40, 41. +This Marcion's Gospel has immediately after the healing of the sick wife +of Simon, as though the rumour of the miracle attracted all who had sick +relations to bring them to Christ. No doubt the paragraph should rightly +stand in connection with this miracle of healing the fevered woman. + +But there are omissions supposed to have been made purposely by Marcion. +In verse 16 of St. Luke's Gospel, c. iv.: "He came to Nazareth, where he +had been brought up," in the "Gospel of the Lord" ran, "He came to +Nazareth" only. But it is not improbable that "where he had been brought +up" was a gloss which crept into the text after the addition of the +narrative of the early years of Christ had been added to the Canonical +Gospel. + +All the reading from the prophet Esaias, and the exposition of the +prophecy (Luke iv. 17-21) was omitted, there can be small question, by +Marcion, because it mutilated against his views touching the prophets as +ministers, not of the God of Christ, but of the God of this world. + +Luke iv. 23: "Do also here in thy country," changed into, "Do also here." +It is possible that "in thy country" may be a gloss which has crept into a +later text of St. Luke's Gospel, or was inserted by Luke in his second +edition. + +11. Luke vii. 29-35 are wanting in Marcion's Gospel. That verses 29-32 +should have been purposely excluded, it is impossible to suppose, as they +favoured Marcion's tenets. It has been argued that the rest of the verses, +33-35, were cut out by Marcion because in verse 34 it is said, "The Son of +Man is come eating and drinking; and ye say, Behold a gluttonous man and a +winebibber." But the "Gospel of the Lord" contained Luke v. 33: "Why do +the disciples of John fast often, and make long prayers, and likewise the +disciples of the Pharisees; but thine eat and drink;" and the example of +Christ going to the feast prepared by Levi is retained (v. 29). + +12. Luke viii. 19: "Then came to him his mother and his brethren," &c., +omitted; but the next verse, "And it was told him by certain which said, +Thy mother and thy brethren stand without, desiring to see thee." This +cannot be admitted as a mutilation by Marcion. Had he cut out verse 19, he +would also have removed verse 20. Rather is verse 19 an amplification of +the original text. The "saying" of Jesus was known in the "Asiatic" +churches; and when Luke wove it into the text of his Gospel, he introduced +it with the words, "Then came to him his mother and his brethren, and +could not come at him for the press," words not necessary, but deducible +from the preserved text, and useful as introducing it. + +13. Luke x. 21: "In that hour he rejoiced in the spirit, and said, I +praise and thank thee, Lord of heaven, that those things which are hidden +from the wise and prudent thou hast revealed to babes." The version in +Luke's Gospel may have been tampered with by Marcion, lest God should +appear harsh in hiding "those things from the wise and prudent." But it is +more likely that Marcion's text is the correct one. Why should Christ +thank God that he has hidden the truth from the wise and prudent? The +reading in Marcion's Gospel is not only a better one, but it also appears +to be an independent one. He has, "I praise and thank thee." The received +text differs in different codices; in some, Jesus rejoices "in the +Spirit;" in others, "in the Holy Spirit." + +14. Luke x. 22: "All things are delivered to me of my Father, and no man +hath known the Father save the Son, nor the Son save the Father, and he to +whom the Son hath revealed him." No doctrinal purpose was effected by the +change. It is therefore probable that the Sinope Gospel ran as in +Marcion's text. + +15. Luke x. 25: "Doing what shall I obtain life?" "eternal" being omitted, +it is thought, lest Jesus should seem to teach that eternal life was to be +obtained by fulfilling the Law.(462) But Marcion did not alter the same +question when asked by the ruler, in Luke xviii. 18; for then Christ, +after he has referred him to the Law, goes on to impose on him a higher +law--that of love. But "eternal" may be an addition to Luke's text in the +second edition. + +16. The first petition in the Lord's Prayer differs in Marcion's Gospel +from that in St. Luke. Marcion has, "Father! may thy Holy Spirit come to +us, Thy kingdom come," &c., instead of, "Father! (which art in heaven--not +in the most ancient copies of St. Luke) Hallowed be thy name," &c. No +purpose was served by this difference; and we must not attribute to +Marcion in this instance wilful alteration of the sacred text. It is +apparent that several versions of the Lord's Prayer existed in the first +age of the Church, and that this was the form in which it was accepted and +used in Pontus, perhaps throughout Asia Minor. + +That the Lord's Prayer in St. Luke's Gospel stood originally as in +Marcion's Gospel is made almost certain by verse 13. After giving the form +of prayer, xi. 2-4, Christ instructs his disciples on the readiness of God +to answer prayer. "And," he continues, "if ye then, being evil, know how +to give good gifts unto your children; how much more shall your heavenly +Father give the Holy Spirit to them that ask him?" How ready will He be to +give that which you have learned to ask in the first petition of the +prayer I have just taught you! The petition was altered in the received +text later, to accommodate it to the form given in St. Matthew's Gospel. + +17. Luke xi. 29: "There shall no sign be given." What follows in St. +Luke's Gospel, "but the sign of the prophet Jonas," and verses 30-32, were +not found in Marcion's Gospel. Perhaps all this was inserted in the second +edition of St. Luke's Gospel. But also perhaps the allusions to the +Ninevites and the Queen of the South were omitted, because of the +condemnation pronounced on the generation which received not Christ +through them; and Jesus was not the manifestation of the God of judgment, +but of the God of mercy. + +18. So also "judgment" was turned into "calling," in verse 42; and also +the verses 49-51, in which the blood of the prophets is said to be +"required of this generation." + +19. Luke xii. 38: "The evening watch" is perhaps an earlier reading than +the received one: "If he shall come in the second watch, or come in the +third watch;" which has the appearance of an expansion of the simpler +text. + +The evening watch was the first watch. The Christians in the first age +thought that our Lord would come again immediately. But as he did not +return again in glory in the first watch, they altered the text to "the +second watch or the third watch." Consequently Marcion's text is the +original unaltered one. + +20. Luke xii. 6, 7: "Are not five sparrows sold for two farthings, and not +one of them is forgotten before God? But even the very hairs of your head +are all numbered. Fear not therefore; ye are of more value than many +sparrows." Perhaps Marcion omitted this because he did not hold that the +Supreme God concerned Himself with the fate of men's bodies. + +But more probably the passage did not occur in the original Pauline +Gospel, but was grafted into it afterwards when St. Matthew's Gospel came +into the hands of the Asiatic Christians, when it was transferred from it +(x. 29-31) verbatim to Luke's Gospel. + +21. Marcion's Gospel was without Luke xiii. 1-10. + +The absence of the account of the Galilaeans, whose blood Pilate had +mingled with their sacrifices, and of those on whom the tower in Siloam +fell, which occurs in the received text, removes a difficulty. St. Luke +says, "There were present at that season some that told him of the +Galilaeans, whose blood," &c., as though it were a circumstance which had +just taken place, whereas this act of barbarity was committed when +Quirinus, not Pilate, was governor, twenty-four years before the +appearance of Jesus. And no tower in Siloam is mentioned in any account of +Jerusalem. The mention of the Galilaeans in the canonical text has the +appearance of an anachronism, and probably did not exist in the Gospel +which Marcion received, and was a late addition to the Gospel of Luke. + +The parable of the fig-tree which follows may, however, have been removed +by Marcion lest the Supreme God should appear as a God of judgment against +those who produced no fruit, _i.e._ did no works. But it is more probable +that this parable, which has an anti-Pauline moral, was not in the +original edition of Luke's Gospel. + +22. Luke xii. i 28: "There shall be weeping and gnashing of teeth, when ye +shall see Abraham, and Isaac, and Jacob, and all the prophets, in the +kingdom of God, and you yourselves thrust out," altered into, "when ye +shall see all the righteous in the kingdom of God, and ye yourselves cast +and held back without."(463) + +The change of "the righteous" into "Abraham, and Isaac, and Jacob," in the +deutero-Luke, clearly disturbs the train of thought. Ye Jews shall weep +when ye see the {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, those made righteous through faith, by the +righteousness which is _not_ of the Law, Gentiles from East and West, in +the kingdom, and ye yourselves cast out. + +Hilgenfeld thinks that the account of the Judgment by St. Matthew and St. +Luke is couched in terms coloured by the respective parties to which the +evangelists belonged, and that the sentences on the lost are sharpened to +pierce the antagonistic party. Thus, in the Gospel of St. Luke, Christ +dooms to woe those who are workers of unrighteousness, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} +{~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~},(464) using the Pauline favourite expression to designate those +who are cast out to weeping and gnashing of teeth, as men who have not +received the righteousness which is of faith; whereas, in St. Matthew it +is the workers of anomia, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~},(465) by which +Hilgenfeld thinks the Pauline anti-legalists are not obscurely hinted at, +who are hurled into outer darkness. In St. Luke it is curious to notice +how the lost are described as Jews: "We have eaten and drunk in thy +presence, and thou hast taught in our streets;" whereas the elect who "sit +down in the kingdom of God" come "from the east and from the west, and +from the north and from the south," that is to say, are Gentiles. + +In Marcion's text we have therefore the {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} shut and cast out, and +the {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} sitting overthroned in the kingdom of God. It can scarcely be +doubted that this is the correct reading, and that "Abraham, Isaac and +Jacob," was substituted for {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} at a later period with a conciliatory +purpose. + +The rest of the chapter, 31-35, is not to be found in Marcion's Gospel. +The first who are to be last, and the last first, not obscurely means that +the Gentiles shall precede the Jews. This was in the "Gospel of the Lord," +which was, however, without the warning given to Christ, "Get thee out, +and depart hence; for Herod will kill thee," and the lamentation of the +Saviour over the holy city, "O Jerusalem, Jerusalem, which killest the +prophets," &c. Why Marcion should omit this is not clear. It was probably +not in the Gospel of Sinope. + +23. Luke xiv. 7-11. The same may be said of the parable put forth to those +bidden to a feast, when Christ marked how they chose out the chief rooms. +It has been supposed by critics that Marcion omitted it, lest Jesus should +seem to sanction feasting; but this reason is far-fetched, and it must be +remembered that he did retain Luke v. 29 and 33. + +24. Luke xv. 11-32. The parable of the Prodigal Son is omitted. That it is +left out, as is suggested by some critics, because the elder son signifies +mystically the Jewish Church, and the prodigal son represents the Heathen +world, is to transfer such allegorical interpretations back to an earlier +age than we are justified in doing. Marcion was not bound to admit such an +interpretation of the parable, if received in his day. Marcion, moreover, +opposed allegorizing the sayings of Scripture, and insisted on their +literal interpretation. Neander says, "The other Gnostics united with +their theosophical idealism a mystical, allegorizing interpretation of the +Scriptures. Marcion, simple in heart, was decidedly opposed to this +artificial method of interpretation. He was a zealous advocate of the +literal interpretation which prevailed among the antagonists of +Gnosticism."(466) It is therefore most improbable that a popular +interpretation of this parable, if such an interpretation existed at that +time, should have induced Marcion to omit the parable. + +25. Luke xvi. 12: "If ye have not been faithful in that which is another +man's, who will give you that which is mine?" Surely a reading far +preferable to that in the Canonical Gospel, "who will give you that which +is your own?" + +26. Luke, xvi. 17: "One tittle of my words shall not fall," in place of, +"One tittle of the Law shall not fall." As has been already remarked, the +reading in St. Luke is evidently corrupt, altered deliberately by the +party of conciliation. Marcion's is the genuine text. + +27. Luke xvii. 9, 10. The saying, "We are unprofitable servants; we have +done that which was our duty to do," was perhaps omitted by Marcion, lest +the Gospel should seem to sanction the idea that any obligation whatever +rested on the believer. The received text is thoroughly Pauline, +inculcating the worthlessness of man's righteousness. Hahn and Ritschl +argue that the whole of the parable, 7-10, was not in Marcion's Gospel; +and this is probable, though St. Epiphanius only says that Marcion cut +out, "We are unprofitable servants; we have done that which was our duty +to do."(467) The whole Parable has such a Pauline ring, that it would +probably have been accepted in its entirety by Marcion, if his Gospel had +contained it; and the parable is divested of its point and meaning if only +the few words are omitted which St. Epiphanius mentions as deficient. + +28. Luke xvii. 18: "There are not found returning to give glory to God. +And there were many lepers in the time of Eliseus the prophet in Israel; +and none of them was cleansed, saving Naaman the Syrian." In the Gospel of +the Lord, this passage concerning the lepers in the time of Eliseus occurs +_twice_; once in chap. i. v. 15, as already given, and again here. It has +been preserved in St. Luke's Gospel in only one place, in that +corresponding with Marcion i. 15, viz. Luke iv. 27. + +It is clear that this was a fragmentary saying of our Lord drifting about, +which the compiler of the Sinope Gospel inserted in two places where it +thought it would fit in with other passages. When St. Luke's Gospel was +revised, it was found that this passage occurred twice, and that it was +without appropriateness in chap. xvii. after verse 18, and was therefore +cut out. But in Marcion's Gospel it remained, a monument of the manner in +which the Gospels were originally constructed. + +29. Luke xviii. 19. Marcion had: "Jesus said to him, Do not call me good; +one is good, the Father;" another version of the text, not a deliberate +alteration. + +30. Luke xviii. 31-34. The prophecies of the passion omitted by Marcion. + +31. Luke xix. 29-46. The ride into Jerusalem on an ass, and the expulsion +of the buyers and sellers from the Temple, are omitted. + +Why the Palm-Sunday triumphal entry should have been excluded does not +appear. In St. Luke's Gospel Jesus is not hailed as "King of the Jews" and +"Son of David." Had this been the case, these two titles, we may conclude, +would have been eliminated from the narrative; but we see no reason why +the whole account should be swept away. It probably did not exist in the +original Gospel Marcion obtained in Pontus. + +Did Marcion cut out the narrative of the expulsion of the buyers and +sellers from the Temple? I think not. St. John, in his Gospel, gives that +event in his second chapter as occurring, not at the close of the ministry +of Christ, but at its opening. + +St. John is the only evangelist who can be safely relied upon for giving +the chronological order of events. St. Matthew, as has been already shown, +did not write the acts of our Lord, but his sayings only; and St. Mark was +no eye-witness. + +A Pauline Gospel would not contain the account of the purifying of the +Temple, and the saying, "My house is the house of prayer." But when St. +Matthew's Gospel, or St. Mark's, found its way into Asia Minor, this +passage was extracted from one of them, and interpolated in the Lucan +text, in the same place where it occurred in those Gospels--at the end of +the ministry, and therefore in the wrong place. + +32. Luke xx. 9-18. The parable of the vineyard and the husbandmen. This +Marcion probably omitted because it made the Lord of the vineyard, who +sent forth the prophets, the same as the Lord who sent his son. The lord +of the vineyard to Marcion was the Demiurge, but the Supreme Lord sent +Christ. + +33. Luke xx. 37, 38, omitted by Marcion, because a reference to Moses, and +God, as the God of Abraham, Isaac and Jacob. + +34. Luke xxi. 18: "There shall not an hair of your head perish," omitted, +perhaps, lest the God of heaven, whom Christ revealed, should appear to +concern himself about the vile bodies of men, under the dominion of the +God of this world; but more probably this verse did not exist in the +original text. The awkwardness of its position has led many critics to +reject it as an interpolation,(468) and the fact of Marcion's Gospel being +without it goes far to prove that the original Luke Gospel was without it. + +35. Luke xxi. 21, 22. The warning given by our Lord to his disciples to +flee from Jerusalem when they see it encompassed with armies. Verse 21 was +omitted no doubt because of the words, "These be the days of vengeance, +that all things which are written may be fulfilled." This jarred with +Marcion's conception of the Supreme God as one of mercy, and of Jesus as +proclaiming blessings and forgiveness, in place of the vengeance and +justice of the World-God. + +36. Luke xxii. 16-18. The distribution of the paschal cup among the +disciples is omitted. + +37. Luke xxii. 28-30. The promise that the apostles should eat and drink +in Christ's kingdom and judge the twelve tribes, was omitted by Marcion, +as inconsistent with his views of the spiritual nature of the heavenly +kingdom; and that judgment should be committed by the God of free +forgiveness to the apostles, was in his sight impossible. Why Luke xxiii. +43, 47-49, were not in Marcion's Gospel does not appear; they can hardly +have been omitted purposely. + +38. Luke xxiii. 2. In Marcion's Gospel it ran: "And they began to accuse +him, saying, We found this one perverting the nation, and destroying the +Law and the Prophets, and forbidding to give tribute to Caesar, and +leading away the women and children." + +It is not possible that Marcion should have forced the words "destroying +the Law and the Prophets" into the text, for these are the accusations of +_false_ witnesses. And this is precisely what Marcion taught that Christ +had come to do. Both this accusation and that other, that he drew away +after him the women and children from their homes and domestic duties and +responsibilities, most probably did exist in the original text. It is not +improbable that they were both made to disappear from the authorized text +later, when the conciliatory movement began. + +39. Luke xxiv. 43. In Marcion's Gospel, either the whole of the verse, +"Verily, I say unto thee, To-day shalt thou be with me in Paradise," was +omitted, or more probably only the words "in Paradise." Marcion would not +have purposely cut out such an instance of free acceptance of one who had +all his life transgressed the Law, but he may have cancelled the words "in +Paradise." + +40. Luke xxiv. 25 stood in Marcion's Gospel, "O fools, and in heart slow +to believe all that he spake unto you;" and 27 and 45, which relate that +Jesus explained to the two disciples out of Moses and the Prophets how he +must suffer, and that he opened their understanding to understand the +Scriptures, were both absent. + +41. Luke xxiv. 46. Instead of Christ appealing to the Prophets, Marcion +made him say, "These are the words which I spake unto you, while I was yet +with you, that thus it behoved Christ to suffer, and to rise from the dead +the third day." This was possibly Marcion's doing. + +The other differences between Marcion's Gospel and the Canonical Gospel of +St. Luke are so small, that the reader need not be troubled with them +here. For a fuller and more particular account of Marcion's Gospel he is +referred to the works indicated in the footnote.(469) + +It will be seen from the list of differences between the "Gospel of our +Lord" and the Gospel of St. Luke, that all the apparent omissions cannot +be attributed to Marcion. The Gospel he had he regarded with supreme awe; +it was because his Gospel was so ancient, so hallowed by use through many +years, that it was invested by him with sovereign authority, and that he +regarded the other Gospels as apocryphal, or at best only deutero- +canonical. + +It is by no means certain that even where his Gospel has been apparently +tampered with to suit his views, his hands made the alterations in it. +What amplifications St. Luke's Gospel passed through when it underwent +revision for a second edition, we cannot tell. + +The Gospel of our Lord, if not the original Luke Gospel--and this is +probable--was the basis of Luke's compilation. But that it was Luke's first +edition of his Gospel, drawn up when St. Paul was actively engaged in +founding Asiatic Churches, is the view I am disposed to take of it. As +soon as a Church was founded, the need of a Gospel was felt. To satisfy +this want, Paul employed Luke to collect memorials of the Lord's life, and +weave them together into an historical narrative. + +The Gospel of our Lord contains nothing which is not found in that of St. +Luke. The arrangement is so similar, that we are forced to the conclusion +that it was either used by St. Luke, or that it was his original +composition. If he used it, then his right to the title of author of the +third Canonical Gospel falls to the ground, as what he added was of small +amount. Who then composed the Gospel? We know of no one to whom tradition +even at that early age attributed it. + +St. Luke was the associate of St. Paul; ecclesiastical tradition +attributes to him a Gospel. That of "Our Lord" closely resembles the +Canonical Luke's Gospel, and bears evidence of being earlier in +composition, whilst that which is canonical bears evidence of later +manipulation. All these facts point to Marcion's Gospel as the original +St. Luke--not, however, quite as it came to Marcion, but edited by the +heretic. + +That the first edition of Luke bore a stronger Pauline impress than the +second is also probable. The Canonical Luke has the Pauline stamp on it +still, but beside it is the Johannite seal. More fully than any other +Gospel does it bring out the tenderness of Christ towards sinners, a +feature which has ever made it exceeding precious to those who have been +captives and blind and bruised, and to whom that Gospel proclaims Christ +as their deliverer, enlightener and healer.(470) + +It is not necessary here to point out the finger-mark of Paul in this +Gospel; it has been often and well done by others. It is an established +fact, scarcely admitting dispute, that to him it owes its colour, and that +it reflects his teaching.(471) + +And it was this Gospel, in its primitive form, before it had passed under +the hands of St. John, or had been recast by its author, that I think we +may be satisfied Marcion possessed. That he made a few erasures is +probable, I may almost say certain; but that he ruthlessly carved it to +suit his purpose cannot be established. + +Of the value of Marcion's Gospel for determining the original text of the +third Gospel, it is difficult to speak too highly. + + + + +II. The Gospel Of Truth. + + +Valentine, by birth an Egyptian, probably of Jewish descent, it may be +presumed received his education at Alexandria. From this city he travelled +to Rome (circ. A.D. 140); in both places he preached the Catholic faith, +and then retired to Cyprus.(472) A miserable bigotry which refused to see +in a heretic any motives but those which are evil, declared that in +disgust at not obtaining a bishopric which he coveted, and to which a +confessor was preferred, Valentine lapsed into heresy. We need no such +explanation of the cause of his secession from orthodoxy. He was a man of +an active mind and ardent zeal. Christian doctrine was then a system of +facts; theology was as yet unborn. What philosophic truths lay at the +foundation of Christian belief was unsuspected. Valentine could not thus +rest. He strove to break through the hard facts to the principles on which +they reposed. He was a pioneer in Christian theology. + +And for his venturous essay he was well qualified. His studies at +Alexandria had brought him in contact with Philonism and with Platonism. +He obtained at Cyprus an acquaintance with the doctrines of Basilides. His +mind caught fire, his ideas expanded. The Gnostic seemed to him to open +gleams of light through the facts of the faith he had hitherto professed +with dull, unintelligent submission; and he placed himself under the +inspiration and instruction of Basilides. + +But he did not follow him blindly. The speculations of the Gnostic kindled +a train of ideas which were peculiarly Valentine's own. + +The age was not one to listen patiently to his theorizing. Men were called +on to bear testimony by their lives to facts. They could endure the rack, +the scourge, the thumbscrew, the iron rake, for facts, not for ideas. That +Jesus had lived and died and mounted to heaven, was enough for their +simple minds. They cared nothing, they made no effort to understand, what +were the causes of evil, what its relation to matter. + +Consequently Valentine met with cold indifference, then with hot +abhorrence. He was excommunicated. Separation embittered him. His respect +for orthodoxy was gone; its hold upon him was lost; and he allowed himself +to drift in the wide sea of theosophic speculation wherever his ideas +carried him. + +Valentine taught that in the Godhead, exerting creative power were +manifest two motions--a positive, the evolving, creative, life-giving +element; and the negative, which determined, shaped and localized the +creative force. From the positive force came life, from the negative the +direction life takes in its manifestation. + +The world is the revelation of the divine ideas, gradually unfolding +themselves, and Christ and redemption are the perfection and end of +creation. Through creation the idea goes forth from God; through Christ +the idea perfected returns to the bosom of God. Redemption is the recoil +wave of creation, the echo of the fiat returning to the Creator's ear. + +The manifestation of the ideas of God is in unity; but in opposition to +unity exists anarchy; in antagonism with creation emerges the principle of +destruction. The representative of destruction, disunion, chaos, is Satan. +The work of creation is infinite differentiation in perfect harmony. But +in the midst of this emerges discord, an element of opposition which seeks +to ruin the concord in the manifestation of the divine ideas. Therefore +redemption is necessary, and Christ is the medium of redemption, which +consists in the restoration to harmony and unity of that which by the +fraud of Satan is thrown into disorder and antagonism. + +But how comes it that in creation there should be a disturbing element? +That element must issue in some manner from the Creator; it must arise +from some defect in Him. Therefore, Valentinian concluded, the God who +created the world and gave source to the being of Satan cannot have been +the supreme, all-good, perfect God. + +But if redemption be the perfecting of man, it must be the work of the +only perfect God, who thereby counteracts the evil that has sprung up +through the imperfection of the Demiurge. + +Therefore Jesus Christ is an emanation from the Supreme God, destroying +the ill effects produced in the world by the faulty nature of the Creator, +undoing the discord and restoring all to harmony. + +Jesus was formed by the Demiurge of a wondrously constituted ethereal +body, visible to the outward sense. This Jesus entered the world through +man, as a sunbeam enters a chamber through the window. The Demiurge +created Jesus to redeem the people from the disorganizing, destructive +effects of Satan, to be their Messiah. + +But the Supreme God had alone power perfectly to accomplish this work; +therefore at the baptism of Christ, the Saviour (Soter) descended on him, +consecrating him to be the perfect Redeemer of mankind, conveying to him a +mission and power which the Demiurge could not have given. + +In all this we see the influence of Marcion's ideas. + +We need not follow out this fundamental principle of his theosophy into +all its fantastic formularies. If Valentine was the precursor of Hegel in +the enunciation of the universal antinomy, he was like Hegel also in +involving his system in a cloud of incomprehensible terminology, in +producing bewilderment where he sought simplicity. + +Valentine accepted the Old Testament, but only in the same light as he +regarded the great works of the heathen writers to be deserving of +regard.(473) Both contained good, noble examples, pure teaching; but in +both also was the element of discord, contradictory teaching, and bad +example. Ptolemy, the Valentinian who least sacrificed the moral to the +theosophic element, scarcely dealt with the Old Testament differently from +St. Paul. He did not indeed regard the Old Testament as the work of the +Supreme God; the Mosaic legislation seemed to him to be the work of an +inferior being, because, as he said, it contained too many imperfections +to be the revelation of the Highest God, and too many excellences to be +attributed to an evil spirit. But, like the Apostle of the Gentiles, he +saw in the Mosaic ceremonies only symbols of spiritual truth, and, like +him, he thought that the symbol was no longer necessary when the idea it +revealed was manifested in all its clearness. Therefore, when the ideas +these symbols veiled had reached and illumined men's minds, the necessity +for them--husks to the idea, letters giving meaning to the thought--was at +an end. + +Like St. Paul, therefore, he treated the Old Testament as a preparation +for the New one, but as nothing more. We ascertain Ptolemy's views from a +letter of his to Flora, a Catholic lady whom he desired to convert to +Valentinianism.(474) + +In this letter he laboured to show that the God of this world (the +Demiurge) was not the Supreme God, and that the Old Testament Scriptures +were the revelation of the Demiurge, and not of the highest God. To prove +the first point, Ptolemy appealed to apostolic tradition--no doubt to +Pauline teaching--which had come down to him, and to the words of the +Saviour, by which, he admits, all doctrine must be settled. In this letter +he quotes largely from St. Paul's Epistles, and from the Gospels of St. +Matthew and St. John. + +Like Marcion, Ptolemy insisted that the Demiurge, the God of this world, +was also the God who revealed himself in the Old Testament, and that to +this God belonged justice, wrath and punishment; whereas to the Supreme +Deity was attributed free forgiveness, absolute goodness. The Saviour +abolished the Law, therefore he abolished all the system of punishment for +sin, that the reign of free grace might prevail. + +According to Ptolemy, therefore, retributive justice exercised by the +State was irreconcilable with the nature of the Supreme God, and the +State, accordingly, was under the dominion of the Demiurge. + +To the revelation of the old Law belonged ordinances of ceremonial and of +seasons. These also are done away by Christ, who leads from the bondage of +ceremonial to spiritual religion. + +Another Valentinian of note was Heracleon, who wrote a Commentary on the +Gospel of St. John, of which considerable fragments have been preserved by +Origen; and perhaps, also, a Commentary on the Gospel of St. Luke. Of the +latter, only a single fragment, the exposition of Luke xii. 8, has been +preserved by Clement of Alexandria.(475) + +Heracleon was a man of deep spiritual piety, and with a clear +understanding. He held Scripture in profound reverence, and derived his +Valentinian doctrines from it. So true is the saying: + + + "Hic liber est in quo quaerit sua dogmata quisque, + Invenit pariter dogmata quisque sua." + + +His interpretation of the narrative of the interview of the Saviour with +the woman of Samaria will illustrate his method of dealing with the sacred +text. + +Heracleon saw in the woman of Samaria a type of all spiritual natures +attracted by that which is heavenly, godlike; and the history represents +the dealings of the Supreme God through Christ with these spiritual +natures ({~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}). + +For him, therefore, the words of the woman have a double meaning: that +which lies on the surface of the sacred record, with the intent and +purpose which the woman herself gave to them; and that which lay beneath +the letter, and which was mystically signified. "The water which our +Saviour gives," says he, "is his spirit and power. His gifts and grace are +what can never be taken away, never exhausted, can never fail to those who +have received them. They who have received what has been richly bestowed +on them from above, communicate again of the overflowing fulness which +they enjoy to the life of others." + +But the woman asks, "Give me this water, that I thirst not, neither come +hither to draw"--hither--that is, to Jacob's well, the Mosaic Law from which +hitherto she had drunk, and which could not quench her thirst, satisfy her +aspirations. "She left her water-pot behind her" when she went to announce +to others that she had found the well of eternal life. That is, she left +the vessel, the capacity for receiving the Law, for she had now a +spiritual vessel which could hold the spiritual water the Saviour gave. + +It will be seen that Valentinianism, like Marcionism, was an exaggerated +Paulinism, infected with Gnosticism, clearly antinomian. Though the +Valentinians are not accused of licentiousness, their ethical system was +plainly immoral, for it completely emancipated the Christian from every +restraint, and the true Christian was he who lived by faith only. He had +passed by union with Christ from the dominion of the God of this World, a +dominion in which were punishments for wrong-doing, into the realm of +Grace, of sublime indifference to right and wrong, to a region in which no +acts were sinful, no punishments were dealt out. + +If Valentinianism did not degenerate into the frantic licentiousness of +the earlier Pauline heretics, it was because the doctrine of Valentine was +an intellectual, theosophical system, quite above the comprehension of +vulgar minds, and therefore only embraced by exalted mystics and cold +philosophers. + +The Valentinians were not accused of mutilating the Scriptures, but of +evaporating their significance. "Marcion," says Tertullian, "knife in +hand, has cut the Scriptures to pieces, to give support to his system; +Valentine has the appearance of sparing them, and of trying rather to +accommodate his errors to them, than of accommodating them to his errors. +Nevertheless, he has curtailed, interpolated more than did Marcion, by +taking from the words their force and natural value, to give them forced +significations."(476) + +The Pauline filiation of the sect can hardly be mistaken. The relation of +Valentine's ideas to those of Marcion, and those of Marcion to the +doctrines of St. Paul, are fundamental. But, moreover, they claimed a +filiation more obvious than that of ideas--they asserted that they derived +their doctrines from Theodas, disciple of the Apostle of the +Gentiles.(477) The great importance they attributed to the Epistles of St. +Paul is another evidence of their belonging to the anti-judaizing family +of heretics, if another proof be needed. + +The Valentinians possessed a number of apocryphal works. "Their number is +infinite," says Irenaeus.(478) But this probably applies not to the first +Valentinians, but to the Valentinian sects, among whom apocryphal works +did abound. Certain it is, that in all the extracts made from the writings +of Valentine, Ptolemy and Heracleon, by Origen, Epiphanius, Tertullian, +&c., though they abound in quotations from St. Paul's Epistles and from +the Canonical Gospels, there are none from any other source. + +Nevertheless, Irenaeus attributes to them possession of a "Gospel of +Truth" (Evangelium Veritatis). "This Scripture," says he, "does not in any +point agree with our four Canonical Gospels."(479) To this also, perhaps, +Tertullian refers, when he says that the Valentinians possessed "their own +Gospel in addition to ours."(480) + +Epiphanius, however, makes no mention of this Gospel; he knew the writings +of the Valentinians well, and has inserted extracts in his work on +heresies. + + + + +III. The Gospel Of Eve. + + +The immoral tendency of Valentinianism broke out in coarse, flagrant +licentiousness as soon as the doctrines of the sect had soaked down out of +the stratum of educated men to the ranks of the undisciplined and vulgar. + +Valentinianism assumed two forms, broke into two sects,--the Marcosians and +the Ophites. + +Mark, who lived in the latter half of the second century, came probably +from Palestine, as we may gather from his frequent use of forms from the +Aramaean liturgy. But he did not bring with him any of the Judaizing +spirit, none of the grave reverence for the moral law, and decency of the +Nazarene, Ebionite and kindred sects sprung from the ruined Church of the +Hebrews. + +He was followed by trains of women whom he corrupted, and converted into +prophetesses. His custom was, in an assembly to extend a chalice to a +woman saying to her, "The grace of God, which excels all, and which the +mind cannot conceive or explain, fill all your inner man, and increase his +knowledge in you, dropping the grain of mustard-seed into good +ground."(481) A scene like a Methodist revival followed. The woman was +urged to speak in prophecy; she hesitated, declared her inability; warm, +passionate appeals followed closely one on another, couched in equivocal +language, exciting the religious and natural passions simultaneously. The +end was a convulsive fit of incoherent utterings, and the curtain fell on +the rapturous embraces of the prophet and his spiritual bride. + +Mark possessed a Gospel, and "an infinite number of apocryphal +Scriptures," says Irenaeus. The Gospel contained a falsified life of +Christ. One of the stories from it he quotes. When Jesus was a boy, he was +learning letters. The master said, "Say Alpha." Jesus repeated after him, +"Alpha." Then the master said, "Say Beta." But Jesus answered, "Nay, I +will not say Beta till you have explained to me the meaning of +Alpha."(482) The Marcosians made much of the hidden mysteries of the +letters of the alphabet, showing that Mark had brought with him from +Palestine something akin to the Cabbalism of the Jewish rabbis. + +This story is found in the apocryphal Gospel of St. Thomas. It runs +somewhat differently in the different versions of that Gospel, and is +repeated twice in each with slight variations. + +In the Syriac: + + + "Zacchaeus the teacher said to Joseph, I will teach the boy Jesus + whatever is proper for him to learn. And he made him go to school. + And he, going in, was silent. But Zacchaeus the scribe began to + tell him (the letters) from Alaph, and was repeating to him many + times the whole alphabet. And he says to him that he should answer + and say after him; but he was silent. Then the scribe became + angry, and struck him with his hand upon his head. And Jesus said, + A smith's anvil, being beaten, can (not) learn, and it has no + feeling; but I am able to say those things, recited by you, with + knowledge and understanding (unbeaten)."(483) + + +In the Greek: + + + "Zacchaeus said to Joseph ... Give thy son to me, that he may + learn letters, and with his letters I will teach him some + knowledge, and chiefly this, to salute all the elders, and to + venerate them as grandfathers and fathers, and to love those of + his own age. And he told him all the letters from Alpha to Omega. + Then, looking at the teacher Zacchaeus, he said to him, Thou that + knowest not Alpha naturally, how canst thou teach Beta to others? + Thou hypocrite! if thou knowest, teach Alpha first, and then we + shall believe thee concerning Beta."(484) + + +Or, according to another Greek version, after Jesus has been delivered +over by Joseph to Zacchaeus, the preceptor + + + "--wrote the alphabet in Hebrew, and said to him, Alpha. And the + child said, Alpha. And the teacher said again, Alpha. And the + child said the same. Then again a third time the teacher said, + Alpha. Then Jesus, looking at the instructor, said, Thou knowest + not Alpha; how wilt thou teach another the letter Beta? And the + child, beginning at Alpha, said of himself the twenty-two letters. + Then he said again, Hearken, teacher, to the arrangement of the + first letter, and know how many accessories and lines it hath, and + marks which are common, transverse and connected. And when + Zacchaeus heard such accounts of one letter, he was amazed, and + could not answer him."(485) + + +Another version of the same story is found in the Gospel of the pseudo- +Matthew: + + + "Joseph and Mary coaxing Jesus, led him to the school, that he + might be taught his letters by the old man, Levi. When he entered + he was silent; and the master, Levi, told one letter to Jesus, and + beginning at the first, Aleph, said to him, Answer. But Jesus was + silent, and answered nothing. Wherefore, the preceptor Levi, being + angry, took a rod of a storax-tree, and smote him on the head. And + Jesus said to the teacher Levi, Why dost thou smite me? Know in + truth that he who is smitten teacheth him that smiteth, rather + than is taught by him.... And Jesus added, and said to Levi, Every + letter from Aleph to Tau is known by its order; thou, therefore, + say first what is Tau, and I will tell thee what Aleph is. And he + added, They who know not Aleph, how can they say Tau, ye + hypocrites? First say what Aleph is, and I shall then believe you + when you say Beth. And Jesus began to ask the names of the + separate letters, and said, Let the teacher of the Law say what + the first letter is, or why it hath many triangles, scalene, + acute-angled, equilinear, curvi-linear," &c.(486) + + +At the root of Mark's teaching there seems to have been a sort of +Pantheism. He taught that all had sprung from a great World-mother, +partook of her soul and nature; but over against this female principle +stood the Deity, the male element. + +Man represents the Deity, woman the world element; and it is only through +the union of the divine and the material that the material can be +quickened into spiritual life. In accordance with this theory, they had a +ceremonial of what he called spiritual, but was eminently carnal, +marriage, which is best left undescribed. + +Not widely removed from the Marcosians was the Valentinian sect of the +Ophites. Valentinianism mingled with the floating superstition, the +fragments of the wreck of Sabianism, which was to be found among the lower +classes. + +The Ophites represented the Demiurge in the same way as did the +Valentinians. They called the God of this world and of the Jews by the +name of Jaldaboth. He was a limited being, imposing restraint on all his +creatures; he exercised his power by imposing law. As long as his +creatures obeyed law, they were subject to his dominion. But above +Jaldaboth in the sublime region without limit reigns the Supreme God. When +Adam broke the Law of the World-God, he emancipated himself from his +bondage, he passed out of his realm, he placed himself in relation to the +Supreme God. + +The world is made by Jaldaboth, but in the world is infused a spark of +soul, emanated from the highest God. This divine soul strives after +emancipation from the bonds imposed by connection with matter, created by +the God of this world. This world-soul under the form of a serpent urged +Eve to emancipate herself from thraldom, and pass with Adam, by an act of +transgression, into the glorious liberty of the sons of the Supreme God. + +The doctrine of the Ophites with respect to Christ was that of Valentine. +Christ came to break the last chains of Law by which man was bound, and to +translate him into the realm of grace where sin does not exist. + +The Ophites possessed a Gospel, called the "Gospel of Eve." It contained, +no doubt, an account of the Fall from their peculiar point of view. St. +Epiphanius has preserved two passages from it. They are so extraordinary, +and throw such a light on the doctrines of this Gospel, that I quote them. +The first is: + + + "I was planted on a lofty mountain, and lo! I beheld a man of + great stature, and another who was mutilated. And then I heard a + voice like unto thunder. And when I drew near, he spake with me + after this wise: I am thou, and thou art I. And wheresoever thou + art, there am I, and I am dispersed through all. And wheresoever + thou willest, there canst thou gather me; but in gathering me, + thou gatherest thyself."(487) + + +The meaning of this passage is not doubtful. It expresses the doctrine of +absolute identity between Christ and the believer, the radiation of divine +virtue through all souls, destroying their individuality, that all may be +absorbed into Christ. Individualities emerge out of God, and through +Christ are drawn back into God. + +The influence of St. Paul's ideas is again noticeable. We are not told +that the perfect man who speaks with a voice of thunder, and who is placed +in contrast with the mutilated man, is Christ, and that the latter is the +Demiurge, but we can scarcely doubt it. It is greatly to be regretted that +we have so little of this curious book preserved.(488) The second passage, +with its signification, had better repose in a foot-note, and in Greek. It +allows us to understand the expression of St. Ephraem, "They shamelessly +boast of their Gospel of Eve."(489) + + + + +IV. The Gospel Of Perfection. + + +The Gospel of Perfection was another work regarded as sacred by the +Ophites. St. Epiphanius says: "Some of them (_i.e._ of the Gnostics) there +are who vaunt the possession of a certain fictitious, far-fetched poem +which they call the Gospel of Perfection, whereas it is not a Gospel, but +the perfection of misery. For the bitterness of death is consummated in +that production of the devil. Others without shame boast their Gospel of +Eve." + +St. Epiphanius calls this Gospel of Perfection a poem, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}. But M. +Nicolas justly observes that the word {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} is used here, not to describe +the work as a poetical composition, but as a fiction. In a passage of +Irenaeus,(490) of which only the Latin has been preserved, the Gospel of +Judas is called "confictio," and it is probable that the Greek word +rendered by "confictio" was {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}.(491) + +Baur thinks that the Gospel of Perfection was the same as the Gospel of +Eve.(492) But this can hardly be. The words of St. Epiphanius plainly +distinguish them: "Some vaunt the Gospel of Perfection ... others boast +... the Gospel of Eve;" and elsewhere he speaks of their books in the +plural.(493) + + + + +V. The Gospel Of St. Philip. + + +This Gospel belonged to the same category as those of Perfection and of +Eve, and belonged, if not to the Ophites, to an analogous sect, perhaps +that of the Prodicians. St. Philip passed, in the early ages of +Christianity, as having been, like St. Paul, an apostle of the +Gentiles,(494) and perhaps as having agreed with his views on the Law and +evangelical liberty. But tradition had confounded together Philip the +apostle and Philip the deacon of Caesarea, who, after having been a member +of the Hellenist Church at Jerusalem, and having been driven thence after +the martyrdom of Stephen, was the first to carry the Gospel beyond the +family of Israel, and to convert the heathen to Christ.(495) His zeal and +success caused him to be called an Evangelist.(496) In the second century +it was supposed that an Evangelist meant one who had written a Gospel. And +as no Gospel bearing his name existed, one was composed for him and +attributed to him or to the apostle--they were not distinguished. + +St. Epiphanius has preserved one passage from it: + + + "The Lord has revealed to me the words to be spoken by the soul + when it ascends into heaven, and how it has to answer each of the + celestial powers. The soul must say, I have known myself, and I + have gathered myself from all parts. I have not borne children to + Archon (the prince of this world); but I have plucked up his + roots, and I have gathered his dispersed members. I have learned + who thou art; for I am, saith the soul, of the number of the + celestial ones. But if it is proved that the soul has borne a son, + she must return downwards, till she has recovered her children, + and has absorbed them into herself."(497) + + +It is not altogether easy to catch the meaning of this singular passage, +but it apparently has this signification. The soul trammelled with the +chains of matter, created by the Archon, the Creator of the world, has to +emancipate itself from all material concerns. Each thought, interest, +passion, excited by anything in the world, is a child borne by the soul to +Archon, to which the soul has contributed animation, the world, form. The +great work of life is the disengagement of the soul from all concern in +the affairs of the world, in the requirements of the body. When the soul +has reached the most exalted perfection, it is cold, passionless, +indifferent; then it comes before the Supreme God, passing through the +spheres guarded by attendant aeons or angels, and to each it protests its +disengagement. But should any thought or care for mundane matters be found +lurking in the recesses of the soul, it has to descend again, and remain +in exile till it has re-absorbed all the life it gave, the interest it +felt, in such concerns, and then again make its essay to reach God. + +The conception of Virtues guarding the concentric spheres surrounding the +Most High is found among the Jews. When Moses went into the presence of +God to receive the tables of stone, he met first the angel Kemuel, chief +of the angels of destruction, who would have slain him, but Moses +pronounced the incommunicable Name, and passed through. Then he came to +the sphere governed by the angel Hadarniel, and by virtue of the Name +passed through. Next he came to the sphere over which presided the angel +Sandalfon, and penetrated by means of the same Name. Next he traversed the +river of flame, called Riggon, and stood before the throne.(498) + +St. Paul held the popular Rabbinic notion of the spheres surrounding the +throne of God, for he speaks of having been caught up into the third +heaven.(499) In the apocryphal Ascension of Isaiah there are seven heavens +that the prophet traverses. + +The Rabbinic ideas on the spheres were taken probably from the Chaldees, +and from the same source, perhaps, sprang the conception of the soul +making her ascension through the angel-guarded spheres, which we find in +the fragment of the Gospel of St. Philip. + +Unfortunately, we have not sufficient of the early literature of the +Chaldees and Assyrians to be able to say for certain that it was so. But a +very curious sacred poem has been preserved on the terra-cotta tablets of +the library of Assurbani-Pal, which exhibits a similar belief as prevalent +anciently in Assyria. + +This poem represents the descent of Istar into the Immutable Land, the +nether world, divided into seven circles. The heavenly world of the +Chaldees was also divided into seven circles, each ruled by a planet. The +poem therefore exhibits a descent instead of an ascent. But there is +little reason to doubt that the passage in each case would have been +analogous. We have no ancient Assyrian account of an ascent; we must +therefore content ourselves with what we have. + +Istar descends into the lower region, and as she traverses each circle is +despoiled of one of her coverings worn in the region above, till she +stands naked before Belith, the Queen of the Land of Death. + +i. "At the first gate, as I made her enter, I despoiled her; I took the +crown from off her head. + +" 'Hold, gatekeeper! Thou hast taken the crown from off my head.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +ii. "At the second gate I made her enter; I despoiled her, and took from +off her the earrings from her ears. + +" 'Hold, keeper of the gate! Thou hast despoiled me of the earrings from +my ears.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +iii. "At the third gate I made her enter; I despoiled her of the precious +jewels on her neck. + +" 'Hold, keeper of the gate! Thou hast despoiled me of the jewels of my +neck.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +iv. "At the fourth gate I made her enter; I despoiled her of the brooch of +jewels upon her breast. + +" 'Hold, keeper of the gate! Thou hast despoiled me of the brooch of +jewels upon my breast.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +V. "At the fifth gate I made her enter; I despoiled her of the belt of +jewels about her waist. + +" 'Hold, keeper of the gate! Thou hast despoiled me of the belt of jewels +about my waist.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +vi. "At the sixth gate I made her enter; I despoiled her of her armlets +and bracelets. + +" 'Hold, keeper of the gate! Thou hast despoiled me of my armlets and +bracelets.' + +" 'Enter into the empire of the Lady of the Earth, to this stage of the +circles.' + +vii. "At the seventh gate I made her enter; I despoiled her of her skirt. + +" 'Hold, keeper of the gate! Thou hast despoiled me of my skirt.' + +" 'Enter into the empire of the Lady of the Earth, to this degree of +circles.' "(500) + +We have something very similar in the judgment of souls in the Egyptian +Ritual of the Dead. From Chaldaea or from Egypt the Gnostics who used the +Gospel of St. Philip drew their doctrine of the soul traversing several +circles, and arrested by an angel at the gate of each. + +The soul, a divine element, is in the earth combined with the body, a work +of the Archon. But her aspirations are for that which is above; she +strives to "extirpate his roots." All her "scattered members," her +thoughts, wishes, impulses, are gathered into one up-tapering flame. Then +only does she "know (God) for what He is," for she has learned the nature +of God by introspection. + +Such, if I mistake not, is the meaning of the passage quoted by St. +Epiphanius. The sect which used such a Gospel must have been mystical and +ascetic, given to contemplation, and avoiding the indulgence of their +animal appetites. It was that, probably, of Prodicus, strung on the same +Pauline thread as the heresies of Marcion, Nicolas, Valentine, Marcus, the +Ophites, Carpocratians and Cainites. + +Prodicus, on the strength of St. Paul's saying that all Christians are a +chosen generation, a royal priesthood, maintained the sovereignty of every +man placed under the Gospel. But a king is above law, is not bound by law. +Therefore the Christian is under no bondage of Law, moral or ceremonial. +He is lord of the Sabbath, above all ordinances. Prodicus made the whole +worship of God to consist in the inner contemplation of the essence of +God. + +External worship was not required of the Christian; that had been imposed +by the Demiurge on the Jews and all under his bondage, till the time of +the fulness of the Gospel had come.(501) The Prodicians did not constitute +an important, widely-extended sect, and were confounded by many of the +early Fathers with other Pauline-Gnostic sects. + + + + +VI. The Gospel Of Judas. + + +The Pauline Protestantism of the first two centuries of the Church had not +exhausted itself in Valentinianism. The fanatics who held free +justification and emancipation from the Law were ready to run to greater +lengths than Marcion, Valentine, or even Marcus, was prepared to go. + +Men of ability and enthusiasm rose and preached, and galvanized the latent +Paulinian Gnosticism into temporary life and popularity, and then +disappeared; the great wave of natural common-sense against which they +battled returned and overwhelmed their disciples, till another heresiarch +arose, made another effort to establish permanently a religion without +morality, again to fail before the loudly-expressed disgust of mankind, +and the stolid conviction inherent in human nature that pure morals and +pure religion are and must be indissolubly united. + +Carpocrates was one of these revivalists. Everything except faith, all +good works, all exterior observances, all respect for human laws, were +indifferent, worse than indifferent, to the Christian: these exhibited, +where found, an entanglement of the soul in the web woven for it by the +God of this world, of the Jews, of the Law. The body was of the earth, the +soul of heaven. Here, again, Carpocrates followed and distorted the +teaching of St. Paul; the body was under the Law, the soul was free. +Whatsoever was done in the body did not affect the soul. "It is no more I +that do it, but sin that dwelleth in me."(502) + + + "All depends upon faith and love," said Carpocrates; "externals + are altogether matters of indifference. He who ascribes moral + worth to these makes himself their slave, subjects himself to + those spirits of the world from whom all religious and political + ordinances have proceeded; he cannot, after death, pass out of the + sphere of the metempsychosis. But he who can abandon himself to + every lust without being affected by any, who can thus bid + defiance to the laws of those earthly spirits, will after death + rise to the unity of that Original One, with whom he has, by + uniting himself, freed himself, even in this present life, from + all fetters."(503) + + +Epiphanes, the son of Carpocrates, a youth of remarkable ability, who died +young, exhausted by the excesses to which his solifidianism exposed him, +wrote a work on Justification by Faith, in which he said: + + + "All nature manifests a striving after unity and fellowship; the + laws of man contradicting these laws of nature, and yet unable to + subdue the appetites implanted in human nature by the Creator + himself--these first introduced sin."(504) + + +With Epiphanes, St. Epiphanius couples Isidore, and quotes from his +writings directions how the Faithful are to obtain disengagement from +passion, so as to attain union with God. Dean Milman, in his "History of +Christianity," charitably hopes that the licentiousness attributed to +these sects was deduced by the Fathers from their writings, and was not +actually practised by them. But the extracts from the books of Isidore, +Epiphanes and Carpocrates, are sufficient to show that their doctrines +were subversive of morality, and that, when taught as religious truths to +men with human passions, they could not fail to produce immoral results. +An extract from Isidore, preserved by Epiphanius, giving instructions to +his followers how to conduct themselves, was designed to be put in +practice. It is impossible even to quote it, so revolting is its +indecency. In substance it is this: No man can approach the Supreme God +except when perfectly disengaged from earthly passion. This disengagement +cannot be attained without first satisfying passion; therefore the +exhaustion of desire consequent on the gratification of passion is the +proper preparation for prayer.(505) + +To the same licentious class of Antinomians belonged the sect of the +Antitactes. They also held the distinction between the Supreme God and the +Demiurge, the God of the Jews,(506) of the Law, of the World. The body, +the work of the God of creation, is evil; it "serves the law of sin;" nay, +it is the very source of sin, and imprisons, degrades, the soul entangled +in it. Thus the soul serves the law of God, the body the law of sin, +_i.e._ of the Demiurge. But the Demiurge has imposed on men his law, the +Ten Commandments. If the soul consents to that law, submits to be in +bondage under it, the soul passes from the liberty of its ethereal +sonship, under the dominion of a God at enmity with the Supreme Being. +Therefore the true Christian must show his adherence to the Omnipotent by +breaking the laws of the Decalogue,--the more the better.(507) + +Was religious fanaticism capable of descending lower? Apparently it was +so. The Cainites exhibit Pauline antinomianism in its last, most +extravagant, most grotesque expression. Their doctrine was the extreme +development of an idea in itself originally containing an element of +truth. + +Paul had proclaimed the emancipation of the Christian from the Law. +Perhaps he did not at first sufficiently distinguish between the moral and +the ceremonial law; he did not, at all events, lay down a broad, luminous +principle, by which his disciples might distinguish between moral +obligation to the Decalogue and bondage to the ceremonial Law. If both +laws were imposed by the same God, to upset one was to upset the other. +And Paul himself broke a hole in the dyke when he opposed the observance +of the Sabbath, and instituted instead the Lord's-day. + +Through that gap rushed the waves, and swept the whole Decalogue away. + +Some, to rescue jeoparded morality, maintained that the Law contained a +mixture of things good and bad; that the ceremonial law was bad, the moral +law was good. Some, more happily, asserted that the whole of the Law was +good, but that part of it was temporary, provisional, intended only to be +temporary and provisional, a figure of that which was to be; and the rest +of the Law was permanent, of perpetual obligation. + +The ordinances of the Mosaic sanctuary were typical. When the fulfilment +of the types came, the shadows were done away. This was the teaching of +the author of the Epistle to the Hebrews, called forth by the disorders +which had followed indiscriminating denunciation of the Law by the Pauline +party. + +But a large body of men could not, or would not, admit this distinction. +St. Paul had proclaimed the emancipation of the Christian from the Law. +They, having been Gentiles, had never been under the ceremonial Law of +Moses. How then could they be set at liberty from it? The only freedom +they could understand was freedom from the natural law written on the +fleshy tables of their hearts by the same finger that had inscribed the +Decalogue on the stones in Sinai. The God of the Jews was, indeed, the God +of the world. The Old Testament was the revelation of his will. Christ had +emancipated man from the Law. The Law was at enmity to Christ; therefore +the Christian was at enmity to the Law. The Law was the voice of the God +of the Jews; therefore the Christian was at enmity to the God of the Jews. +Jesus was the revelation of the All-good God, the Old Testament the +revelation of the evil God. + +Looking at the Old Testament from this point of view, the extreme wing of +the Pauline host, the Cainites, naturally came to regard the Patriarchs as +being under the protection, the Prophets as being under the inspiration, +of the God of the Jews, and therefore to hold them in abhorrence, as +enemies of Christ and the Supreme Deity. Those, on the other hand, who +were spoken of in the Old Testament as resisting God, punished by God, +were true prophets, martyrs of the Supreme Deity, forerunners of the +Gospel. Cain became the type of virtue; Abel, on the contrary, of error +and perversity. The inhabitants of Sodom and Gomorrah were pioneers of +Gospel freedom; Corah, Dathan and Abiram, martyrs protesting against +Mosaism. + +In this singular rehabilitation, Judas Iscariot was relieved from the +anathema weighing upon him. This man, who had sold his Master, was no +longer regarded as a traitor, but as one who, inspired by the Spirit of +Wisdom, had been an instrument in the work of redemption. The other +apostles, narrowed by their prejudices, had opposed the idea of the death +of Christ, saying, "Be it far from thee, Lord; this shall not be unto +thee."(508) But Judas, having a clearer vision of the truth, and the +necessity for the redemption of the world by the death of Christ, took the +heroic resolution to make that precious sacrifice inevitable. Rising above +his duties as disciple, in his devotion to the cause of humanity, he +judged it necessary to prevent the hesitations of Christ, who at the last +moment seemed to waver; to render inevitable the prosecution of his great +work. Judas therefore went to the chiefs of the synagogue, and covenanted +with them to deliver up his Master to their will, knowing that by his +death the salvation of the world could alone be accomplished.(509) + +Judas therefore became the chief apostle to the Cainites. They composed a +Gospel under his name, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}.(510) Irenaeus also mentions +it;(511) it must therefore date from the second century. Theodoret +mentions it likewise. But none of the ancient Fathers quote it. Not a +single fragment of this curious work has been preserved. + +"It is certainly to be regretted," says M. Nicolas, "that this monument of +human folly has completely disappeared. It should have been carefully +preserved as a monument, full of instruction, of the errors into which man +is capable of falling, when he abandons himself blindly to theological +dogmatism."(512) + +In addition to the Gospel of Judas, the Cainites possessed an apocryphal +book relating to that apostle whom they venerated scarcely second to +Judas, viz. St. Paul. It was entitled the "Ascension of Paul," {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} +{~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~},(513) and related to his translation into the third heaven, and the +revelation of unutterable things he there received.(514) + +An "Apocalypse of Paul" has been preserved, but it almost certainly is a +different book from the Anabaticon. It contains nothing favouring the +heretical views of the Cainites, and was read in some of the churches of +Palestine. This Apocalypse in Greek has been published by Dr. Tischendorf +in his Apocalypses Apocryphae (Lips. 1866), and the translation of a later +Syriac version in the Journal of the American Oriental Society, Vol. VIII. +1864.(515) + + + + + + +FOOTNOTES + + + 1 Joseph. Antiq. xii. 5; 1 Maccab. i. 11-15, 43, 52; 2 Maccab. iv. + 9-16. + + 2 {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}.--Antiq. xiii. 4, xii. 10. + + 3 Baba-Kama, fol. 82; Menachoth, fol. 64; Sota, fol. 49; San-Baba, + fol. 90. + + 4 Menachoth, fol. 99. + + 5 Baba-Kama, fol. 63. + + 6 Mass. Sopherim, c. i. in Othonis Lexicon Rabbin. p. 329. + + 7 Philo is not mentioned by name once in the Talmud, nor has a single + sentiment or interpretation of an Alexandrine Jew been admitted into + the Jerusalem or Babylonish Talmud. + + 8 Aristobulus wrote a book to prove that the Greek sages drew their + philosophy from Moses, and addressed his book to Ptolemy Philometor. + + 9 Gal. iv. 24, 25. + + 10 Col. i. 16. + + 11 1 Cor. x. 21. + + 12 Dante, Parad. xiv. + + 13 See the question carefully discussed in M. F. Delaunay's Moines et + Sibylles; Paris, 1874, pp. 28 sq. + + 14 See, on this curious topic, C. Aubertin: Seneque et St. Paul; Paris, + 1872. + + 15 Euseb. Hist. Eccl. ii. 17. The Bishop of Caesarea is quoting from + Philo's account of the Therapeutae, and argues that these + Alexandrine Jews must have been Christians, because their manner of + life, religious customs and doctrines, were identical with those of + Christians. "Their meetings, the distinction of the sexes at these + meetings, the religious exercises performed at them, _are still in + vogue among us at the present day_, and, especially at the + commemoration of the Saviour's passion, we, like them, pass the time + in fasting and vigil, and in the study of the divine word. All these + the above-named author (Philo) has accurately described in his + writings, and _are the same customs that are observed by us alone_, + at the present day, particularly the vigils of the great Feast, and + the exercises in them, and the hymns that are commonly recited among + us. He states that, whilst one sings gracefully with a certain + measure, the others, listening in silence, join in at the final + clauses of the hymns; also that, on the above-named days, they lie + on straw spread on the ground, and, to use his own words, abstain + altogether from wine and from flesh. Water is their only drink, and + the relish of their bread salt and hyssop. Besides this, he + describes the grades of dignity among those who administer the + ecclesiastical functions committed to them, those of deacons, and + the presidencies of the episcopate as the highest. Therefore," + Eusebius concludes, "it is obvious to all that Philo, when he wrote + these statements, _had in view the first heralds of the gospel, and + the original practices handed down from the apostles_." + + 16 It is deserving of remark that the turning to the East for prayer, + common to the Essenes and primitive Christians, was forbidden by the + Mosaic Law and denounced by prophets. When the Essenes diverged from + the Law, the Christians followed their lead. + + 17 {~GREEK CAPITAL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA WITH OXIA~}; {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}; {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}. {~GREEK CAPITAL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}; {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}; {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMEGA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}.--Lib. xviii. c. iii. 3. + + 18 Hist. Eccl. lib. i. c. 11; Demonst. Evang. lib. iii. + + 19 He indeed distinctly affirms that Josephus did not believe in + Christ, Contr. Cels. i. + + 20 Juvenal, Satir. vi. 546. "Aere minuto qualiacunque voles Judaei + somnia vendunt." The Emperors, later, issued formal laws against + those who charmed away diseases (Digest. lib. i. tit. 13, i. 1). + Josephus tells the story of Eleazar dispossessing a demon by + incantations. De Bello Jud. lib. vii. 6; Antiq. lib. viii. c. 2. + + 21 Hist. Eccl. i. 11. + + 22 Contr. Cels. i. 47; and again, ii. 13: "This (destruction), as + Josephus writes, 'happened upon account of James the Just, the + brother of Jesus, called the Christ;' but in truth on account of + Christ Jesus, the Son of God." + + 23 Acts xxiii. + + 24 Bibliothec. cod. 33. + + 25 Plin. Hist. Nat. v. 17; Epiphan. adv. Haeres. xix. 1. + + 26 Epiphan. adv. Haeres. x. + + 27 For information on the Essenes, the authorities are, Philo, {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, and Josephus, De Bello Judaico, and + Antiq. + + 28 Compare Luke x. 4; John xii. 6, xiii. 29; Matt. xix. 21; Acts ii. + 44, 45, iv. 32, 34, 37. + + 29 Compare Matt. vi. 28-34; Luke xii. 22-30. + + 30 Compare Matt. v. 34. + + 31 Compare Matt. vi. 25, 31; Luke xii. 22, 23. + + 32 Compare Matt. xv. 15-22. + + 33 Compare Matt. vi. 1-18. + + 34 From {~HEBREW LETTER ALEF~}{~HEBREW LETTER SAMEKH~}{~HEBREW LETTER ALEF~}, meaning the same as the Greek Therapeutae. + + 35 Compare Luke x. 25-37; Mark vii. 26. + + 36 Matt. iv. 16, v. 14, 16, vi. 22; Luke ii. 32, viii. 16, xi. 23, xvi. + 8; John i. 4-9, iii. 19-21, viii. 12, ix. 5, xi. 9, 10, xii. 35-46. + + 37 Luke viii. 10; Mark iv. 12; Matthew xiii. 11-15. + + 38 Clem. Homil. xix. 20. + + 39 Compare Matt. xv. 3, 6. + + 40 The reference to salt as an illustration by Christ (Matt. v. 13; + Mark ix. 49, 50; Luke xiv. 34) deserves to be noticed in connection + with this. + + 41 Clem. Homil. xiv. 1: "Peter came several hours after, and breaking + bread for the Eucharist, and putting salt upon it, gave it first to + our mother, and after her, to us, her sons." + + 42 Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 9. + + 43 Const. Apost. lib. viii. 33. + + 44 Acts ii. 46, iii. 1, v. 42. + + 45 Acts xv. + + 46 Acts i. 22, iv. 2, 33, xxiii. 6. + + 47 Acts xxiii. 7. + + 48 Acts xv. 5. + + 49 Acts xv. 29. + + 50 Clem. Homil. vii. 8. + + 51 Col. ii. 21. + + 52 Gal. iv. 10. When it is seen in the Clementines how important the + observance of these days was thought, what a fundamental principle + it was of Nazarenism, I think it cannot be doubted that it was + against this that St. Paul wrote. + + 53 Col. ii. 16. + + 54 Clement. Homil. xix. 22. + + 55 Gal. v. 2-4. + + 56 1 Cor. v. 1. + + 57 Euseb. Hist. Eccl. iii. 29. + + 58 _Ibid._ + + 59 "Lies der Papisten Buecher, hoere ihre Predigen, so wirst du finden, + dass diess ihr einziger Grund ist, darauf sie stehen wider uns + pochen und trotzen, da sie vorgeben, es sei nichts Gutes aus unserer + Lehre gekommen. Denn alsbald, da unser Evangelium anging und sie + hoeren liess, folgte der graeuliche Aufruhr, es erhuben sich in der + Kirche Spaltung und Sekten, es ward Ehrbarkeit, Disziplin und Zucht + zerruettet, und Jedermann wolte vogelfrei seyn und thun, was ihm + geluestet nach allem seinen Muthwillen und Gefallen, als waeren alle + Gesetze, Rechte und Ordnung gans aufhoben, wie es denn leider allzu + wahr ist. Denn der Muthwille in allen Staenden, mit allerlei Laster, + Suenden und Schanden ist jetzt viel groesser denn zuvor, da die Leute, + und sonderlich der Poebel, doch etlichermassen in Furcht und in Zaum + gehalten waren, welches nun wie ein zaumlos Pferd lebt und thut + Alles, was es nur geluestet ohne allen Scheu."--Ed. Walch, v. 114. For + a very full account of the disorders that broke out on the preaching + of Luther, see Doellinger's Die Reformation in ihre Entwicklung. + Regensb. 1848. + + 60 Epistolas, 1528, ii. 192. + + 61 1 Cor. xi. 1. + + 62 Acts xxi. 23, 24. + + 63 James ii. 20. + + 64 It is included by Eusebius in the Antilegomena, and, according to + St. Jerome, was rejected as a spurious composition by the majority + of the Christian world. + + 65 Rev. ii. 1, 14, 15. + + 66 {~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}{~HEBREW LETTER FINAL MEM~}, _destruction of the people_, from {~HEBREW LETTER BET~}{~HEBREW LETTER LAMED~}{~HEBREW LETTER AYIN~}, _to swallow up_, and + {~HEBREW LETTER AYIN~}{~HEBREW LETTER FINAL MEM~}, _people_ = {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 67 2 Pet. ii. 21. + + 68 {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}--Clem. + Homil. xx. ed. Dressel, p. 4. The whole passage is sufficiently + curious to be quoted. St. Peter writes: "There are some from among + the Gentiles who have rejected my legal preaching, attaching + themselves to certain lawless and trifling preaching of the man who + is my enemy. And these things some have attempted while I am still + alive, to transform my words by certain various interpretations, in + order to the dissolution of the Law; as though I also myself were of + such a mind, but did not freely proclaim it, which God forbid! For + such a thing were to act in opposition to the law of God, which was + spoken by Moses, and was borne witness to by our Lord in respect of + its eternal continuance; for thus he spoke: The heavens and the + earth shall pass away, but one jot or one tittle shall in no wise + pass from the law." + + 69 "Apostolum Paulum recusantes, apostatam eum legis dicentes."--Iren. + Adv. Haeres. i. 26. {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}.--Theod. + Fabul. Haeret. ii. 1. + + 70 Hom. xi. 85. + + 71 Hom. iv. 22. + + 72 Clem. Homil. ii. 38-40, 48, iii. 50, 51. + + 73 Of course I mean the designation given to the Pauline sect, not the + religion of Christ. + + 74 Adv. Haeres. i. 24. + + 75 Origen, Contr. Cels. lib. viii. + + 76 _Ibid._ lib. vi. + + 77 Contra Cels. lib. i. + + 78 _Ibid._ lib. ii. + + 79 Amongst others, Clemens: Jesus von Nazareth, Stuttgart, 1850; Von + der Alme: Die Urtheile heidnischer und juedischer Schriftsteller, + Leipzig, 1864. + + 80 Adv. Haer. lib. iii; Haer. lxviii. 7. + + 81 "Quantae traditiones Pharisaeorum sint, quas hodie vocant + {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} et quam aniles fabulae, evolvere nequeo: neque enim + libri patitur magnitudo, et pleraque tam turpia sunt ut erubescam + dicere." + + 82 Haeres. xiii. + + 83 Beracoth, xi. _a_. + + 84 Tract. Sanhedrim, fol. 107, and Sota, fol. 47. + + 85 Bartolocci: Bibliotheca Maxima Rabbinica, sub. nom. + + 86 Sepher Nizzachon, n. 337. + + 87 Eisenmenger: Neuentdecktes Judenthum, I. pp. 231-7. Koenigsberg, + 1711. + + 88 Tract. Sabbath, fol. 67. + + 89 _Ibid._ fol. 104. + + 90 The passage is not easy to understand. I give three Latin + translations of it, one by Cl. Schickardus, the second quoted from + Scheidius (Loca Talm. i. 2). "Filius Satdae, filius Pandeirae fuit. + Dixit Raf Chasda: Amasius Pandeirae, maritus Paphos filius Jehudae + fuit. At quomodo mater ejus Satda? Mater ejus Mirjam, comptrix + mulierum fuit." "Filius Stadae filius Pandirae est. Dixit Rabbi + Chasda: Maritus seu procus matris ejus fuit Stada, iniens Pandiram. + Maritus Paphus filius Judae ipse est, mater ejus Stada, mater ejus + Maria," &c. Lightfoot, Matt. xxvii. 56, thus translates it: + "Lapidarunt filium Satdae in Lydda, et suspenderunt eum in vespera + Paschatis. Hic autem filius Satdae fuit filius Pandirae. Dixit + quidem Rabb Chasda, Maritus (matris ejus) fuit Satda, maritus + Pandira, maritus Papus filius Judae: sed tamen dico matrem ejus + fuisse Satdam, Mariam videlicet, plicatricem capillorum mulierum: + sicut dicunt in Panbeditha, Declinavit ista a marito suo." + + 91 {~HEBREW LETTER PE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER DALET~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER HE~}. As a man's name it occurs in 2 Targum, Esther vii. + + 92 Avoda Sava, fol. 27. + + 93 Talmud, Tract. Beracoth, ix. fol. 61, _b_. + + 94 Gittin, fol. 90, _a_. + + 95 Chajigah, fol. 4, _b_. + + 96 Calla, fol. 18, _b_. + + 97 Son of Levi, according to the Toledoth Jeschu of Huldrich. + + 98 In the apocryphal Gospel of Thomas, Jesus as a boy behaves without + respect to his master and the elders; thence possibly this story was + derived. + + 99 Fol. 114. + + 100 Justin Mart. Dialog. cum Tryph. c. 17 and 108. + + 101 Cont. Cels. lib. iii. + + 102 Lettres sur les Juifs. OEuvres, I. 69, p. 36. + + 103 Luther's Works, Wittemberg, 1556, T. V. pp. 509-535. The passage + quoted is on p. 513. + + 104 Lib. viii. 33. + + 105 Martyrol. Rom. ad. 1 Januar. + + 106 Fabricius, Codex Apocryph. N.T. ii. p. 493. + + 107 Whereas the bitter conflict of Simon Peter and Simon Magus was a + subject well known in early Christian tradition. + + 108 Wagenseil: Tela ignea Satanae. Hoc est arcani et horribiles + Judaeorum adversus Christum Deum et Christianam religionem libri + anecdoti; Altdorf, 1681. + + 109 Nob was a city of Benjamin, situated on a height near Jerusalem, on + one of the roads which led from the north to the capital, and within + sight of it, as is certain from the description of the approach of + the Assyrian army in Isaiah (x. 28-32). + + 110 Herod put Alexander Hyrcanus to death B.C. 30. Alexandra, the mother + of Hyrcanus, reigned after the death of Jannaeus, from B.C. 79 to + B.C. 71. + + 111 Sozomen, Hist. Eccl. ii. 1. + + 112 Acta Sanct. Mai. T. I. pp. 445-451. + + 113 Ps. lxix. 22. + + 114 Isa. liii. 5. + + 115 Rome. Simon Cephas is Simon Peter, but the miraculous power + attributed to him perhaps belongs to the story of Simon Magus. + + 116 Isa. i. 14. + + 117 Hosea i. 9. + + 118 Matt. xix. 28. + + 119 The Oelberg was especially characteristic of German churches, and + was erected chiefly in the fifteenth and sixteenth centuries. They + remain at Nuernberg, Xanten, Worms, Marburg, Donauwoerth, Landshut, + Wasserburg, Ratisbon, Klosterneuburg, Wittenberg, Merseburg, + Lucerne, Bruges, &c. + + 120 Maase, c. 188. I have told the story more fully in the Christmas + Number of "Once a Week," 1868. + + 121 Joh. Jac. Huldricus: Historia Jeschuae Nazareni, a Judaeis blaspheme + corrupta; Leyden, 1705. + + 122 The mystery of the chariot is that of the chariot of God and the + cherubic beasts, Ezekiel i. The Jews wrote the name of God without + vowels, Jhvh; the vowel points taken from the name Adonai (Lord) + were added later. + + 123 The story is somewhat different in the Talmudic tract Calla, as + already related. + + 124 From Mizraim, Egypt. + + 125 Evidently the author confounds John the Baptist with John the + Apostle. + + 126 Judas Iscarioth. In St. John's Gospel he is called the son of Simon + (vi. 71, xiii. 2, 26). Son of Zachar is a corruption of Iscarioth. + The name Iscarioth is probably from Kerioth, his native village, in + Judah. + + 127 Isa. lxiii. 1-3. Singularly enough, this passage is chosen for the + Epistle in the Roman and Anglican Churches for Monday in Holy Week, + with special reference to the Passion. + + 128 Gen. xxxi. 47. + + 129 Isa. ii. 3. + + 130 1 Sam. ii. 6. + + 131 Lev. xxiv. 16. + + 132 This is taken from Sanhedrim, fol. 43. + + 133 It is worth observing how these two false witnesses disagree in + almost every particular about our blessed Lord's birth and passion. + + 134 This is probably taken from the story of Simon Magus in the Pseudo- + Linus. Simon flies from off a high tower. In the Apocryphal Book of + the Death of the Virgin, the apostles come to her death-bed riding + on clouds. Ai is here Rome, not Capernaum. + + 135 The author probably saw representations of the Ascension and of the + Last Judgment, with Christ seated with the Books of Life and Death + in his hand on a great white cloud, and composed this story out of + what he saw, associating the pictures with the floating popular + legend of Simon Magus. + + 136 In the story of Simon the Sorcerer, it is at the prayer of Simon + Peter that the Sorcerer falls whilst flying and breaks all his + bones. Perhaps the author saw a picture of the Judgment with saints + on the cloud with Jesus, and the lost falling into the flames of + hell. + + 137 {~GREEK CAPITAL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH DIALYTIKA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~}. + + 138 Euseb. Hist. Eccl. lib. iii. c. 39. + + 139 _Ibid._ lib. v. c. 8. + + 140 Spicileg. Patrum, Tom. I. + + 141 Euseb. Hist. Eccl. vi. 25. + + 142 _Ibid._ iii. 24. + + 143 St. Hieron. De vir. illust., s.v. Matt. + + 144 _Ibid._ s.v. Jacobus. + + 145 _Ibid._ in Matt. xii. 13. + + 146 _Ibid._ Contra. Pelag. iii. 1. + + 147 {~GREEK CAPITAL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} ({~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}) {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}.--Haer. xxix. 9. + + 148 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}.--_Ibid._ + + 149 _Ibid._ xxx. 3. + + 150 {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 151 {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}. Origen calls it "The Gospel of the + Twelve Apostles," Homil. i. in Luc. St. Jerome the same, in his + Prooem. in Comment. sup. Matt. + + 152 Adv. Pelag. iii. 10. + + 153 {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. + + 154 "{~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} + {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}." And "{~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~}," when speaking of these + Reminiscences, Dialog. cum Tryphon. 11. Just. Mart. Opera, ed. + Cologne, p. 227. + + 155 1 Apol. ii. + + 156 Justin Mart. Opp. ed. Cologne; 2 Apol. p. 64; Dialog. cum Tryph. p. + 301; _ibid._ p. 253; 2 Apol. p. 64; Dial. cum Tryph. p. 326; 2 Apol. + pp. 95, 96. + + 157 {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~} {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, or {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}.--Dialog. cum Tryph. pp. + 303, 315, 328, 330, 334, &c. + + 158 Matt. ii. 1. + + 159 {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}.--Dialog. cum. Tryph. pp. + 303, 304. + + 160 Dial. cum Tryph. p. 291. + + 161 Euseb. Hist. Eccl. iii. 25. + + 162 Adv. Pelag. iii. 1. + + 163 Comm. in Ezech. xxiv. 7. + + 164 "De versione Syriaca testatur Sionita, quod ut semper in summa + veneratione et auctoritate habita erat apud omnes populos qui + Chaldaica sive Syriaca utuntur lingua, sic publice in omnibus eorum + ecclesiis antiquissimis, constitutis in Syria, Mesopotamia, + Chaldaea, Aegypto, et denique in universis Orientis partibus + dispersis ac disseminatis accepta ac lecta fuit."--Walton: London + Polyglott, 1657. + + 165 In Matt. iii. 17; Luke i. 71; John i. 3; Col. iii. 5. + + 166 It omits the 2nd and 3rd Epistles of St. John, the Epistle of Jude, + and the Apocalypse. + + 167 As in the food of the Baptist, in the narrative of the baptism, in + the mention of Zacharias, son of Barachias, in place of Zacharias, + son of Jehoiada, the instruction to Peter on fraternal forgiveness, + &c. It interprets the name Emmanuel. + + 168 Ignat. Ad. Smyrn. c. 3. + + 169 Catal. Script. Eccl. 15. + + 170 Clem. Alex. Strom. ii. 9. + + 171 Hom. xv. in Jerem. + + 172 Hist. Eccl. iii. 25. Some of those books of the New Testament now + regarded as Canonical were also then reckoned among the + Antilegomena. + + 173 {~GREEK CAPITAL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER RHO~}.--Origen: Hom. xv. in + Jerem., and in Johan. + + 174 {~GREEK CAPITAL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER RHO~}.--Origen: Hom. xv. in + Jerem., and in Johan. + + 175 "Modo tulit me mater mea Spiritus Sanctus in uno capillorum + meorum."--Hieron. in Mich. vii. 6. + + 176 Matt. iv. 1. + + 177 Acts viii. 39. + + 178 {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}.--Hippolyt. Refut. ix. 13, ed. + Dunker, p. 462. So also St. Epiphanius, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}.--Haeres. xix. 4, liii. 1. + + 179 Ap. Euseb. Hist. Eccles. vi. 38. + + 180 Haeres. xix. 1, xxx. 17. + + 181 Homilies, iii. 20-27. + + 182 In the "Refutation of Heresies" attributed by the Chevalier Bunsen + and others to St. Hippolytus, Helena is said in Simonian Gnosticism + to have been the "lost sheep" of the Gospels, the incarnation of the + world principle--found, recovered, redeemed, by Simon, the + incarnation of the divine male principle. + + 183 {~GREEK CAPITAL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + Clem. Alex. Stromata, i. 9. + + 184 Strom. lib. vii. This was exaggerated in the doctrine of the + Albigenses in the twelfth and thirteenth centuries. The "Perfects," + the ministers of the sect, "reconciled" the converted. But if one of + the Perfect sinned (_i.e._ ate meat or married), all whom he had + reconciled fell with him from grace, even those who were dead and in + heaven. + + 185 Dial. cum Tryph. 88. + + 186 "Sicut illud apostoli libenter audire: Omnia probate; quod bonum est + tenete; et Salvatoris verba dicentis: Esto probati + nummularii."--Epist. ad Minervium et Alexandrum. + + 187 Homil. ii. 51, iii. 50, xviii. 20. {~GREEK CAPITAL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}. + + 188 Recog. ii. 51. + + 189 Stromat. i. 28. + + 190 "Inter maxima ponitur crimina qui fratris sui spiritum + contristaverit." St. Hieron. Comm. in Ezech. xvi. 7. + + 191 "Nunquam laeti sitis nisi cum fratrem vestrum videritis in + charitate." + + 192 "Si peccaverit frater tuus in verbo, et satis tibi fecerit, septies + in die suscipe eum. Dixit illi Simon discipulus ejus: Septies in + die? Respondit Dominus et dixit ei: Etiam ego dico tibi, usque + septuagies septies."--Adv. Pelag. i. 3. + + 193 Matt. xxvii. 16. + + 194 "Homo iste qui aridam habet manum in Evangelio quo utuntur Nazaraei + caementarius scribitur."--Hieron. Comm. in Matt. xii. 13. + + 195 "Homo iste ... scribitur istius modi auxilium precans, Caementarius + eram, manibus victum quaeritans; precor te, Jesu, ut mihi restituas + sanitatem, ne turpiter manducem cibos."--_Ibid._ + + 196 _Ibid._ xxvii. 16. + + 197 "Filius Magistri eorum interpretatus."--_Ibid._ + + 198 Hist. Eccl. iii. 39. + + 199 viii. 3-11. + + 200 He probably knew it through a translation. + + 201 Comm. in Matt. i. 6. + + 202 2 Chron. xxiv. 20. + + 203 "In Evangelis quo utuntur Nazareni, pro filio Barachiae, filium + Jojadae reperimus scriptum."--Hieron. in Matt. xxiii. 35. + + 204 Luke xvii. 3, 4. + + 205 "Dixit ad eum alter divitum: Magister, quid bonum faciens vivam? + Dixit ei: Homo, leges et prophetas fac. Respondit ad eum: Feci. + Dixit ei: Vade, vende omnia quae possides et divide pauperibus, et + veni, sequere me. Caepit autem dives scalpere caput suum et non + placuit ei. Et dixit ad eum Dominus: Quomodo dicis: Legem feci et + prophetas, quoniam scriptum est in lege: Dilige proximum tuum sicut + teipsum, et ecce multi fratres tui filii Abrahae amicti sunt + stercore, morientes prae fame, et domus tua plena est multis bonis + et non egreditur omnino aliquid ex ea ad eos. Et conversus dixit + Simoni discipulo suo sedenti apud se: Simon fili Joannae, facilius + eat camelum intrare per foramen acus quam divitem in regnum + coelorum."--Origen, Tract. viii. in Matt. xix. 19. The Greek text has + been lost. + + 206 It is found in the Talmud, Beracoth, fol. 55, _b_; Baba Metsia, fol. + 38, _b_; and it occurs in the Koran, Sura vii. 38. + + 207 Matt. iii. 13. + + 208 "In Evangelio juxta Hebraeos ... narrat historia: Ecce, mater Domini + et fratres ejus dicebant ei, Joannes Baptista baptizat in + remissionem peccatorum, eamus et baptizemur ab eo. Dixit autem eis; + quid peccavi, ut vadam et baptizer ab eo? Nisi forte hoc ipsum, quod + dixi, ignorantia est."--Cont. Pelag. iii. 2. + + 209 "Ad accipiendum Joannis baptisma paene invitum a Matre sua Maria + esse compulsum."--In a treatise on the re-baptism of heretics, + published by Rigault at the end of his edition of St. Cyprian. + + 210 "Factum est autem cum ascendisset Dominus de aqua, descendit fons + omnis Spiritus Sancti, et requievit super eum et dixit illi, Fili + mi, in omnibus prophetis expectabam te, ut venires et requiescerem + in te. Tu es enim requies mea, tu es filius meus primogenitus, qui + regnas in sempiternum."--In Mich. vii. 6. + + 211 St. Epiph. Haeres. xxx. 13. {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}, {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER ETA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}: {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}; {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}. {~GREEK CAPITAL LETTER OMICRON WITH PSILI AND VARIA~} {~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~}: {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~}? {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~} + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}: {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER OMICRON WITH PSILI AND VARIA~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}: {~GREEK CAPITAL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~}, {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}: {~GREEK CAPITAL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}. + + 212 I put them in apposition: + + _Justin._ {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH YPOGEGRAMMENI~}.--Dial. cum Tryph. 88. + + _Epiphan._ {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}.--Haeres. xxx. + 13. + + _Justin._ {~GREEK CAPITAL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}; {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}.--Dial. cum Tryph. + 88 and 103. + + _Epiphan._ {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}.--Haeres. xxx. 13. + + 213 Heb. i. 5, v. 5. + + 214 John i. 29-34. + + 215 "Etiam in prophetis quoque, postquam uncti sunt Spiritu sancto, + inventus est sermo peccati."--Contr. Pelag. iii. 2. + + 216 1 Cor. xv. 7. + + 217 "Evangelium ... secundum Hebraeos ... post resurrectionem Salvatoris + refert:--Dominus autem, cum dedisset sindonem servo sacerdotis, ivit + ad Jacobum et apparuit ei. Juraverat enim Jacobus, se non comesturum + panem ab illa hora, qua biberat calicem Domini, donec videret eum + resurgentem a dormientibus.--Rursusque post paululum: Afferte, ait + Dominus, mensam et panem. Statimque additur:--Tulit panem et + benedixit, ac fregit, et dedit Jacobo justo, et dixit ei: Frater mi, + comede panem tuum, quia resurrexit Filius hominis a + dormientibus."--Hieron. De viris illustribus, c. 2. + + 218 Euseb. H. E. lib. ii. c. 23. + + 219 Acts xxiii. 14. + + 220 Hist. Eccl. Francorum, i. 21. + + 221 The "History of the Apostles" purports to have been written by + Abdias B. of Babylon, disciple of the apostles, in Hebrew. It was + translated into Greek, and thence, it was pretended, into Latin by + Julius Africanus. That it was rendered from Greek has been + questioned by critics. As we have it, it belongs to the ninth + century; but the publication of Syriac versions of the legends on + which the book of Abdias was founded, Syriac versions of the fourth + century, which were really translated from the Greek, show that some + Greek originals must have existed at an early age which are now + lost. + + 222 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}: {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}.--Ignat. Ep. ad Smyrn. c. 3. St. Jerome also: + "Et quando venit ad Petrum et ad eos qui cum Petro erant, dixit eis: + Ecce palpate me et videte quia non sum daemonium incorporale. Et + statim tetigerunt eum et crediderunt."--De Script. Eccl. 16. Eusebius + quotes the passage after Ignatius. Hist. Eccl. iii. 37. + + 223 Luke xxiv. 37-39. + + 224 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}: {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} + {~GREEK CAPITAL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}.--1 Apolog. 61. Oper. p. 94. + + 225 {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}.--John iii. 3. + + 226 "In Evangelio ... legimus non velum templi scissum, sed + superliminare templi mirae magnitudinis corruisse."--Epist. 120, Ad + Helibiam. + + 227 {~GREEK CAPITAL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}.--Epiphan. Haeres. xxx. 16. + + 228 Recog. i. 36. + + 229 Recog. i. 54. + + 230 Joseph. Antiq. xviii. 1, 5; Philo Judaeus. {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. See what has been said on this subject already, p. + 16. + + 231 Heb. x. 5. + + 232 ({~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}) {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~} ({~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}) {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}; + Epiph. Heraes. xxx. 22. The words added to those in St. Luke are + placed in brackets; cf. Luke xxii. 15. + + 233 Epiphan. Haeres. xxx. 15. + + 234 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}, {~GREEK CAPITAL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. In Matt. xvii. 21. + + 235 Perhaps this passage was in the mind of St. Paul when he wrote of + himself, "To the weak became I as weak, that I might gain the weak." + 1 Cor. ix. 22. + + 236 {~GREEK CAPITAL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + Clemens Alex. Stromatae, i. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}.--Origen, De Orat. 2 and 43. + + 237 Cont. Cels. vii. and De Orat. 53. + + 238 Acts xi. 35. It is also quoted as a saying of our Lord in the + Apostolic Constitutions, iv. 3. + + 239 Ep. 4. + + 240 {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON WITH DASIA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}.--Ep. 7. + + 241 {~GREEK CAPITAL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK KORONIS~}{~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} + {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~} + {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + 2 Ep. ad Corinth. 4. + + 242 {~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} + {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}? {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} + {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~}. {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}. {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + _Ibid._ 5. + + 243 {~GREEK CAPITAL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}: {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ALPHA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}.--_Ibid._ 8. + + 244 Rom. iv. 11 2 Cor. i. 22; Eph. i. 13, iv. 30; 2 Tim. ii. 19. + + 245 {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}.--Just. Mart. in + Dialog. c. Trypho. {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK KORONIS~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}. Clem. Alex. Quis dives salv. 40. + + 246 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}.--Clem. Alex. Strom. + v. + + 247 {~GREEK CAPITAL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 248 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH DIALYTIKA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}, {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 249 {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}; and {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. + + 250 {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}. + + 251 {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}. + + 252 Iren. c. Haeres. v. 33. + + 253 Scarcely actual disciples and eye-witnesses. + + 254 Euseb. Hist. Eccl. iii. 39. + + 255 {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. + + 256 {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK KORONIS~} {~GREEK CAPITAL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. H. E. iii. 25, 27, 39; iv. 22. + + 257 {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}. + + 258 Aram. {~HEBREW LETTER RESH~}{~HEBREW LETTER YOD~}{~HEBREW LETTER QOF~}{~HEBREW LETTER ALEF~}. + + 259 Aram. {~HEBREW LETTER MEM~}{~HEBREW LETTER MEM~}{~HEBREW LETTER VAV~}{~HEBREW LETTER NUN~}{~HEBREW LETTER ALEF~}. + + 260 Aram. {~HEBREW LETTER GIMEL~}{~HEBREW LETTER HE~}{~HEBREW LETTER NUN~}{~HEBREW LETTER FINAL MEM~}. + + 261 Aram. {~HEBREW LETTER ALEF~}{~HEBREW LETTER MEM~}{~HEBREW LETTER FINAL NUN~}. + + 262 {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER ALPHA~}, Aram. {~HEBREW LETTER QOF~}{~HEBREW LETTER VAV~}{~HEBREW LETTER FINAL TSADI~} or {~HEBREW LETTER AYIN~}{~HEBREW LETTER VAV~}{~HEBREW LETTER QOF~}{~HEBREW LETTER FINAL TSADI~}. + + 263 vi. 7, {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}; v. 5, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}; v. 2, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} + {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}; v. 3, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}; v. 9, {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}; v. 12, {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}; v. + 39, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~}; vi. 25; x. 28, 39, {~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ETA WITH VARIA~}, for life; vi. 22, 23, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + and {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, sound and sick; vi. 11, {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, for general food; the + "birds of heaven," in vi. 25, &c. &c. + + 264 Targum, Gen. xxiv. 22, 47; Job xlii. 11; Exod. xxxii. 2; Judges + viii. 24; Prov. xi. 22, xxv. 12; Hos. ii. 13. + + 265 Euseb. Hist. Eccl. iii. 39. + + 266 {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, and {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} + {~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + + 267 {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}, and {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}. + + 268 {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}. + + 269 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}--. {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} ... {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER OMEGA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 270 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}. + + 271 Mark i. 20, "they left their father Zebedee in the ship _with the + day-labourers;_" i. 31, "_he took her by the hand_;" ii. 3, "a + paralytic _borne of four_;" 4, "they broke up the roof and let down + the bed;" iii. 10, "they pressed upon him to touch him;" iii. 20, + "they could not so much as eat bread;" iii. 32, "the multitude sat + about him;" iv. 36, "they took him _even as he was_," without his + going home first to get what was necessary; iv. 38, "_on a pillow_;" + v. 3-5, v. 25-34, vi. 40, the ranks, the hundreds, the green grass; + vi. 53-56, x. 17, there came one running, and kneeled to him; x. 50, + "casting away his robe;" xi. 4, "a colt tied by the door without in + a place where two ways met;" xi. 12-14, xi. 16, xiii. 1, the + disciples notice the _great stones_ of which the temple was built; + xiv. 3, 5, 8, xiv. 31, "he spoke yet more vehemently;" xiv. 51, 52, + 66, "he warmed himself at the fire;" xv. 21, "coming out of the + country;" xv. 40, 41, Salome named. + + 272 Mark i. 33, 45, ii. 2, 13, iii. 9, 20, 32, iv. 10, v. 21, 24, 31, + vi. 31, 55, viii. 34, xi. 18. + + 273 Mark i. 7, "he bowed himself;" iii. 5, "he looked round with anger;" + ix. 38, "he sat down;" x. 16, "he took them up in his arms, and laid + his hands on them;" x. 23, "Jesus looked round about;" xiv. 3, "she + broke the box;" xiv. 4, "they murmured;" xiv. 40, "they knew not + what to answer him;" xiv. 67, &c. + + 274 Compare Mark iv. 4 sq.; viii. 1 sq.; x. 42 sq.; xiii. 28 sq.; xiv. + 43 sq. &c. Matt. xiii 4 sq.; xv. 32 sq.; xx. 28 sq.; xxiv. 32 sq.; + xxvi. 47 sq. &c. + + 275 For more examples, see Scholten, Das aelteste Evangelium, Elberfeld, + 1869, pp. 66-78. + + 276 Mark ix. 37-50 is another instance of difference of order of sayings + between him and St. Matthew. + + With Mark ix. 37 corresponds Matt. x. 40. + With Mark ix. 40 corresponds Matt. xii. 30. + With Mark ix. 41 corresponds Matt. x. 42. + With Mark ix. 42 corresponds Matt. xviii. 6. + With Mark ix. 43 corresponds Matt. v. 29 and xviii. 8. + With Mark ix. 47 corresponds Matt. xvii. 9. + With Mark ix. 50 corresponds Matt. v. 13. + + 277 Col. iv. 16; 1 Thess. v. 27. + + 278 Col. iv. 16. + + 279 Apost. Const. viii. 5. + + 280 Luke ii. 19, 51. + + 281 Luke i. 66. + + 282 Acts xx. 16. + + 283 1 Cor. xvi. 8. + + 284 Epist. xxvii. ad Marcellam. + + 285 Apost. Const. viii. 33. + + 286 St. Luke, however, has much that was not available to the deutero- + Matthew, and St. Mark rigidly confined himself to the use of St. + Peter's recollections only. + + 287 St. Luke's Gospel contains Hebraisms, yet he was not a Jew (Col. iv. + 11, 14). This can only be accounted for by his using Aramaic texts + which he translated. From these the Acts of the Apostles are free. + + 288 Cf. Scholten: Das aelteste Evangelium; Elberfeld, 1869. See also on + St. Matthew's and St. Mark's Gospels, Saunier: Ueber der Quellen des + Evang. Marc., Berlin, 1825; De Wette: Lehrb. d. Hist. Krit. Einleit. + in d. N.T., Berl. 1848; Baur: Der Ursprung der Synop. Evang., + Stuttg. 1843; Koestlin: Das Markus Evang., Leipz. 1850; Wilke: Der + Urevang., Dresd. 1838; Reville: Etudes sur l'Evang. selon St. Matt., + Leiden, 1862, &c. + + 289 Chron. Paschale, p. 6, ed. Ducange. {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} + {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}. + + 290 Homil. iii. 45. + + 291 Homil. ix. 9-12. + + 292 Homil. xix. 22. + + 293 Gal. iv. 10. + + 294 Homil. ii. 38, 50, 52. + + 295 Homil. xiii. 13-21. + + 296 Homil. xv. 9; see also 7. + + 297 Homil. xv. 7. + + 298 Homil. xii. 6. + + 299 Hist. Eccl. ii. 23. + + 300 Homil. xvi. 15. + + 301 Homil. xviii. 22. + + 302 Hilgenfeld: Die Clementinischen Recognitionen und Homilien; Jena, + 1848. Compare also Uhlhorn: Die Homilien und Recognitionen; + Goettingen, 1854; and Schliemann: Die Clementinen; Hamburg, 1844. + + 303 Merx, Bardesanes von Edessa, Halle, 1863, p. 113. That the + "Recognitions" have undergone interpolation at different times is + clear from Book iii., where chapters 2-12 are found in some copies, + but not in the best MSS. + + 304 Recog. i. 43, 50. + + 305 _Ibid._ i. 40. + + 306 Recog. i. 42. + + 307 _Ibid._ 45. + + 308 John i. 41. + + 309 Acts iv. 27. + + 310 Acts x. 34-38. + + 311 Recog. i. c. 48. + + 312 {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, Homil. iii. 26. + + 313 Recog. i. c. 57. + + 314 _Ibid._ ii. 30, also ii. 3. + + 315 Recog. i. c. 60. + + 316 Matt. xi. 9, 11. + + 317 Recog. i. c. 61, ii. c. 28. + + 318 _Ibid._ ii. 27, 29. + + 319 _Ibid._ ii. 22, 28. + + 320 _Ibid._ ii. 28, 32. + + 321 Matt. x. 34-36. + + 322 Recog. ii. 27; Matt. x. 25. + + 323 _Ibid._ 29. + + 324 Recog. ii. 30. + + 325 Matt. xxiii. 13. + + 326 Luke xi. 52. + + 327 Recog. ii. c. 46: "They must seek his kingdom and righteousness + which the Scribes and Pharisees, having received the key of + knowledge, have not shut in but shut out." The same Syro-Chaldaic + expression has been variously rendered in Greek by St. Matthew and + St. Luke. See Lightfoot: Horae Hebraicae in Luc. xi. 52. + + 328 Recog. ii. 31, 35. + + 329 _Ibid._ iii. 41, 37, 20. + + 330 _Ibid._ iii. i. + + 331 _Ibid._ vii. 37. + + 332 Recog. vi. 11. + + 333 _Ibid._ vi. 14. + + 334 _Ibid._ iv. 4. + + 335 _Ibid._ v. 9. + + 336 _Ibid._ v. 2. + + 337 _Ibid._ iii. 62. + + 338 _Ibid._ iv. 35. + + 339 _Ibid._ iii. 38. + + 340 _Ibid._ iii. 14. + + 341 _Ibid._ vi. 4. + + 342 _Ibid._ x. 45. + + 343 _Ibid._ v. 13, iii. 38. + + 344 Hom. iii. 57. + + 345 Luke vi. 36. + + 346 Matt. v. 44-46. + + 347 Recog. vi. 5. + + 348 {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. Hom. + xi. 20. In St. Luke it runs, {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}; {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}.--Luke xxiii. 34. + + 349 M. Nicolas: Etudes sur les Evangiles Apocryphes, pp. 72, 73. + + 350 Recog. vi. 9. + + 351 {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON WITH PSILI AND VARIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} (in another place + {~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}), {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} + {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}.--Homil. xi. 26. + + 352 Recognitions vi. 9: "For thus hath the true prophet testified to us + with an oath: Verily I say unto you," &c. The oath is, of course, + the {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~}. + + 353 Recog. v. 13; John viii. 34. + + 354 Rom. vi. 16. + + 355 Recog. v. 34; Rom. ii. 28. + + 356 Recog. iv. 34. The same in the Homilies, xi. 35. + + 357 {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + + 358 Hom. ii. 19. + + 359 _Ibid._ ii. 51. + + 360 _Ibid._ ii. 51, xviii. 20. + + 361 _Ibid._ ii. 53. + + 362 Homil. ii. 61. + + 363 _Ibid._ xix. 2. + + 364 _Ibid._ viii. 21. In the Hebrew {~HEBREW LETTER TAV~}{~HEBREW LETTER YOD~}{~HEBREW LETTER RESH~}{~HEBREW LETTER ALEF~} rendered by the LXX. {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA~}. + The word in St. Matthew is {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 365 _Ibid._ xv. 5. + + 366 Homil. iii. 52. + + 367 John x. 9. + + 368 Homil. iii. 52; cf. John x. 16. + + 369 _Ibid._ iii. 57; Mark xii. 29. + + 370 HOMIL. ix. 27. + + {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}. + + JOHN. ix. 3. + + {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER IOTA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~}. + + 371 Homil. iii. 64; cf. Luke xii. 43, but also Matt. xxiv. 46. + + 372 _Ibid._ xi. 33; cf. Luke xi. 31, 32, but also Matt. xii. 42, 41. The + order in Matt. reversed. + + 373 Homil. xii. 31; cf. Matt. x. 29, 30; Luke xii. 6, 7. + + 374 Euseb. Hist. Eccl. vi. 12. + + 375 "Qui Jesum separant a Christo et impassibilem perseverasse Christum, + passum vero Jesum dicunt, id quod secundum Marcum est praeferunt + Evangelium."--Iren. adv. Haeres. iii. 2. The Greek is lost. + + 376 Matt. xii. 47, 48, xiii. 55; Mark iii. 32; Luke viii. 20; John vii. + 5. + + 377 Origen, Comment. in Matt. c. ix. + + 378 {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}; Epiphan. Haeres. lxii. 2; Evangelium + secundum AEgyptios; Origen, Hom. i. in luc.; Evangelium juxta + Aegyptios; Hieron. Prolog. in Comm. super Matth. + + 379 Schneckenburg, Ueber das Evangelium der Aegypter; Berne, 1834. + + 380 CLEMENT OF ALEXANDRIA. Stromat. iii. 12. + + {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMEGA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}, {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}; {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} + {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO WITH PSILI~}{~GREEK SMALL LETTER RHO WITH DASIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO WITH PSILI~}{~GREEK SMALL LETTER RHO WITH DASIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}. + + CLEMENT OF ROME. 2 Epist. c. 12. + + {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ETA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}? + {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER OMEGA WITH DASIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}. + + 381 {~GREEK CAPITAL LETTER OMICRON WITH DASIA AND OXIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}.--Stromat. iii. 13. + + 382 Adv. Haeres. i. 11. + + 383 "Ad mentem vero tunica pellicea symbolice est pellis naturalis, id + est corpus nostrum. Deus enim intellectum condens primum, vocavit + illum Adam; deinde sensum, cui vitae (Eva) nomen dedit; tertio ex + necessitate corpus quoque facit, tunicam pelliceam, illud per + symbolum dicens. Oportebat enim ut intellectus et sensus velut + tunica cutis induerent corpus."--Philo: Quaest. et Solut. in Gen. i. + 53, trans. from the Armenian by J. B. Aucher; Venice, 1826. + + 384 Clem. Alex. Stromat. iii. 6. + + 385 _Ibid._ 9. + + 386 Clem. Alex. Stromat. iii. 9. + + 387 "Sensus, quae symbolice mulier est."--Philo: Quaest. et Solut. i. 52. + "Generatio ut sapientum fert sententia, corruptionis est + principium."--_Ibid._ 10. + + 388 Nicolas: Etudes sur les Evangiles apocryphes, pp. 128-130. M. + Nicolas was the first to discover the intimate connection that + existed between the Gospel of the Egyptians and Philonian + philosophy. + + The relation in which Philo stood to Christian theology has not, as + yet, so far as I am aware, been thoroughly investigated. Dionysius + the Areopagite, the true father of Christian theosophy, derives his + ideas and terminology from Philo. Aquinas developed Dionysius, and + on the Summa of the Angel of the Schools Catholic theology has long + reposed. + + 389 Tert. De praescr. haeretica, c. 51. "Cerdon solum Lucae Evangelium, + nec tamen totum recipit." + + 390 For an account of the doctrines of Marcion, the authorities are, The + Apologies of Justin Martyr; Tertullian's treatise against Marcion, + i.-v.; Irenaeus against Heresies, i. 28; Epiphanius on Heresies, + xlii. 1-3; and a "Dialogus de recta in Deum fide," printed with + Origen's Works, in the edition of De la Rue, Paris, 1733, though not + earlier than the fourth century. + + 391 1 Cor. iv. 4. + + 392 Rom. v. 20. + + 393 Rom. vi. 5. + + 394 Rom. vii. 7. + + 395 Rom. viii. 2. + + 396 Rom. iii. 28. + + 397 Gal. iii. 23-25. + + 398 Euseb. Hist. Eccles. iv. 15, vii. 12. De Martyr. Palaest. 10. + + 399 Cf. 1 Col. ix. 1, xv. 8; 2 Cor. xii. + + 400 Epiphan. Haeres. xlii. 11. + + 401 Iren. adv. Haeres. iii. 11. + + 402 "Contraria quaeque sententiae emit, competentia autem sententiae + reservarit."--Tertul. adv. Marcion, iv. 6. + + 403 Epiphan. Haeres. xlvii. 9-12. + + 404 "Ego meum, (Evangelium) dico verum, Marcion suum. Ego Marcionis + affirmo adulteratum, Marcion meum. Quis inter nos + disceptabit?"--Tert. adv. Marcion, iv. 4. + + 405 Not St. John's Gospel; that is unique; a biography by an eye- + witness, not a composition of distinct notices. + + 406 2 Cor. ii. 17, and iv. 2. + + 407 Matt. v. 17, 18. + + 408 Luke xvi. 16. + + 409 Tert.: "Transeat coelum et terra citius quam unus apex verborum + Domini;" but Tertullian is not quoting directly, so that the words + may have been, and probably were, {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}, not {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} + {~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}. + + 410 Euseb. Hist. Eccl. vi. 12; Theod. Fabul. haeret. ii. 2. + + 411 Epiphan. Ancor. 31. + + 412 Hieron. adv. Pelag. ii. + + 413 Hilar. De Trinit. x. + + 414 "Christus Jesus in evangelio tuo meus est." + + 415 See note 4 on p. 240. + + 416 As xix. 10 "Filius hominis venit, salvum facere quod perfit ... + elisa est sententia haereticorum negantium _carnis_ + salutem;--pollicebatur (Jesus) _totius_ hominis salutem." + + 417 Sch. 4. {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} for {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. Sch. 1, {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} for {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}. Sch. 26, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} for {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. Sch. 34, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} for {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, &c. + + 418 Marcion called his Gospel "The Gospel," as the only one he knew and + recognized, or "The Gospel of the Lord." + + 419 The division into chapters is, of course, arbitrary. + + 420 {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, + {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} (St. Luke, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}), {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} + {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMEGA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~} (St. Luke, + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}). + + 421 {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~} omitted. + + 422 St. Luke iv. 37 omitted here, and inserted after iv. 39. + + 423 Luke iv. 15 inserted here. + + 424 {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND PERISPOMENI~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} omitted. + + 425 {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} omitted, and Luke iv. 17-20. + + 426 {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ETA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}. St. Luke has, {~GREEK CAPITAL LETTER ETA WITH PSILI AND OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMEGA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. + + 427 The rest of the verse (22) omitted. + + 428 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} omitted. + + 429 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK CAPITAL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~} after {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK CAPITAL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}. + + 430 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}. St. Luke has, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}. + + 431 {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}. + + 432 {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ETA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, &c. St. Luke has, + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} + {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~}, &c. + + 433 {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER ALPHA WITH PSILI AND VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ETA~}. + + 434 In some of the most ancient codices of St. Luke, "which art in + heaven" is not found. {~GREEK CAPITAL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}, {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH DASIA AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH OXIA~} {~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}. + + 435 {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} instead of {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. + + 436 {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} omitted. + + 437 {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER EPSILON WITH DASIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~}, for {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~}. + + 438 {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 439 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}. + + 440 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~} for {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}. + + 441 {~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}. + + 442 Some codices of St. Luke have, {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~}; others, {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}. + + 443 {~GREEK CAPITAL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~}. + + 444 {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} omitted; the previous question, {~GREEK CAPITAL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER CHI~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} + {~GREEK SMALL LETTER KAPPA~}.{~GREEK SMALL LETTER TAU~}.{~GREEK SMALL LETTER LAMDA~}., made positive; and Luke iv. 27 inserted. + + 445 {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER ETA WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER RHO~}. + + 446 {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} inserted. + + 447 {~GREEK CAPITAL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} after {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} + {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}, and {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} after {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH VARIA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. + + 448 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMEGA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER OMEGA WITH YPOGEGRAMMENI~} omitted. Possibly the whole verse was omitted. + + 449 {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA AND PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}, instead of {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH DASIA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}. Volckmar thinks + that in v. 19, "of Nazareth" was omitted, but neither St. Epiphanius + nor Tertullian say so. + + 450 Tert. adv. Marcion, iv. 2. "Marcion evangelio scilicet suo nullum + adscribit nomen." + + 451 {~GREEK CAPITAL LETTER EPSILON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND VARIA~} {~GREEK SMALL LETTER OMICRON WITH DASIA~} {~GREEK CAPITAL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}. + + 452 Rom. i. 16, xv. 19, 29; 1 Cor. ix. 12, 18; 2 Cor. iv. 4, ix. 13; + Gal. i. 7. + + 453 Rom. i. 9. + + 454 Rom. i. 1, xv. 16; 1 Thess. ii. 2, 9; 1 Tim. i. 11. + + 455 Volckmar: Das Evangelium Marcions; Leipzig, 1852, p. 54. + + 456 Luke ii. 19, 51. + + 457 Luke i. 66. + + 458 John xix. 26. + + 459 This was some time prior to the composition of St. John's Gospel. + The first two chapters of St. Luke's Gospel were written apparently + by the same hand which wrote the rest. Similarities, identity of + expression, almost prove this. Compare i. 10 and ii. 13 with viii. + 37, ix. 37, xxiii. 1; also i. 10 with xiv. 17, xxii. 14; i. 20 with + xxii. 27, and i. 20 with xii. 3, xix. 44; i. 22 with xxiv. 23; i. 44 + with vii. 1, ix. 44; also i. 45 with x. 23, xi. 27, 28; also i. 48 + with ix. 38; i. 66 with ix. 44; i. 80 with ix. 51; ii. 6 with iv. 2; + ii. 9 with xxiv. 4; ii. 10 with v. 10; ii. 14 with xix. 18; ii. 20 + with xix. 37; ii. 25 with xxiii. 50; ii. 26. with ix. 20. + + 460 The descent of the Holy Ghost in bodily shape explains why in iv. 1 + he is said to have been full of the Holy Ghost. I suspect the + narrative of the unction occurred here. This was removed to cut off + occasion to Docetic error, and the gap was clumsily filled with an + useless genealogy. + + 461 {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} for {~GREEK CAPITAL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~} omitted. + + 462 Tertul. adv. Marcion, iv. c. 25, "ut doctor de ea vita videatur + consuluisse quae in lege promittitur longaeva." + + 463 {~GREEK SMALL LETTER OMICRON WITH DASIA AND OXIA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER OMICRON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI AND YPOGEGRAMMENI~} {~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA WITH YPOGEGRAMMENI~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK CAPITAL LETTER THETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER UPSILON WITH DASIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} + {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER BETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER OMEGA~}.--Epiph. Schol. 40; Tertul. c. 30. + + 464 Luke xiii. 25-30. + + 465 Matt. vii. 13. + + 466 Hist. of the Christian Religion, tr. Bohn, ii. p. 131. + + 467 {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PSI~}{~GREEK SMALL LETTER EPSILON~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}: {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH OXIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}: {~GREEK SMALL LETTER OMICRON WITH DASIA AND VARIA~} {~GREEK SMALL LETTER OMEGA WITH PSILI~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}, Sch. 47. + + 468 Baur calls it an "ungeschickte Zusatz." + + 469 The Gospel is printed in Thilo's Codex Apocryph. Novi Testamenti, + Lips. 1832, T.I. pp. 401-486. For critical examinations of it see + Ritschl: Das Evangelium Marcions und das Kanonische Ev. Lucas, + Tuebingen, 1846. Baur: Kritische Untersuchungen ueber die Kanonischen + Evangelien, Tuebingen, 1847, p. 393 sq. Gratz: Krit. Untersuchungen + ueber Marcions Evangelium, Tuebing. 1818. Volckmar: Das Evangelium + Marcions, Leipz. 1852. Nicolas: Etudes sur les Evangiles Apocryphes, + Paris, 1866, pp. 147-160. + + 470 Luke iv. 18. + + 471 Luke iv. 28; compare vi. 13 with Matt. x. and Luke x. 1-16, vii. + 36-50, x. 38-42, xvii. 7-10, xvii. 11-19, x. 30-37, xv. 11-32; Luke + xiii. 25-30, compared with Matt. vii. 13; Luke vii. 50, viii. 48, + xviii. 42, &c. + + 472 He died about A.D. 160. + + 473 Clem. Alex. Strom. vi. + + 474 Epiphan. Haeres. xxx. 3-7. + + 475 Strom. iv. + + 476 Tertul. De Praescrip. 49. + + 477 Tertul. De Praescrip. 38. + + 478 Iren. Adv. Haeres. i. 20. + + 479 _Ibid._ iii. 11. + + 480 "Suum praeter haec nostra."--Tertull. de Praescrip. 49. + + 481 Epiphan. Haeres. xxxiv. 1; Iren. Haer. i. 9. + + 482 Iren. i. 26. + + 483 Wright: Syriac Apocrypha, Lond. 1865, pp. 8-10. + + 484 Tischendorf: Codex Apocr. N. T.; Evang. Thom. i. c. 6, 14. + + 485 _Ibid._ ii. c. 7; Latin Evang. Thom. iii. c. 6, 12. + + 486 Pseud. Matt. c. 31. + + 487 Epiph. Haeres. xxvi. 3. + + 488 The second passage and its meaning are: {~GREEK CAPITAL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~} + {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH VARIA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}, {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH VARIA~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI AND PERISPOMENI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER EPSILON WITH OXIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}; {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} {~GREEK SMALL LETTER XI~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~}, {~GREEK SMALL LETTER OMICRON WITH DASIA AND VARIA~} + {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER RHO WITH DASIA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. + {~GREEK CAPITAL LETTER MU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER EPSILON WITH VARIA~} {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER IOTA WITH DIALYTIKA AND OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}. {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~} {~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~}{~GREEK SMALL LETTER RHO~} {~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH VARIA~} + {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER RHO~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ETA WITH DASIA~} {~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~}, {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK KORONIS~} {~GREEK SMALL LETTER ETA WITH DASIA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}.--Epiph. Haeres. xxvi. 5. + + 489 Epiphan. Haeres. xxvi. 2. He says, moreover: {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER KAPPA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA WITH PSILI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER UPSILON WITH PSILI~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER RHO WITH DASIA~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH OXIA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER IOTA WITH PERISPOMENI~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMEGA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA WITH VARIA~} {~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER DELTA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~} + {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}. + + 490 Iren. Haeres. i. 35. + + 491 Nicolas: Etudes sur les Evangiles Apocryphes, p. 168. + + 492 Baur: Die Christliche Gnosis, p. 193. + + 493 {~GREEK SMALL LETTER EPSILON WITH PSILI~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER UPSILON WITH OXIA~}{~GREEK SMALL LETTER PHI~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER FINAL SIGMA~} {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMEGA WITH OXIA~}{~GREEK SMALL LETTER SIGMA~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER FINAL SIGMA~}.--Haeres. xxvi. 5. + + 494 Euseb. Hist. Eccl. ii. 1. + + 495 Acts viii. 5, 13, 27-39, xxi. 8. + + 496 Acts xxi. 8. + + 497 Epiphan. Haeres. xxvi. 13. + + 498 Jalkut Rubeni, fol. 107. See my "Legends of Old Testament + Characters," II. pp. 108, 109. + + 499 2 Cor. xii. 2. + + 500 The cuneiform text in Lenormant, Textes cuneiformes inedits, No. 30. + The translation in Lenormant: Les premieres civilizations, 1. pp. + 87-89. + + 501 Clem. Alex. Stromata, i. f. 304; iii. f. 438; vii. f. 722. + + 502 Rom. vii. 17. + + 503 Iren. Haeres. i. 25. + + 504 Compare Rom. iii. 20. Epiphanes died at the age of seventeen. + Epiphan. Haeres. xxxii. 3. + + 505 Epiphan. xxxii. 4. + + 506 Clem. Strom. iii. fol. 526. + + 507 It is instructive to mark how the enunciation of the same principles + led to the same results after the lapse of twelve centuries. The + proclamation of free grace, emancipation from the Law, justification + by faith only, in the sixteenth century quickened into being + heresies which had lain dead through long ages. Bishop Barlow, the + Anglican Reformer, and one of the compilers of our Prayer-book, thus + describes the results of the enunciation of these doctrines in + Germany and Switzerland, results of which he was an eye-witness: + "There be some which hold opinion that all devils and damned souls + shall be saved at the day of doom. Some of them persuade themselves + that _the serpent which deceived Eve was Christ_. Some of them grant + to every man and woman two souls. Some affirm lechery to be no sin, + and that one may use another man's wife without offence. Some take + upon them to be soothsayers and prophets of wonderful things to + come, and have prophesied the day of judgment to be at hand, some + within three months, some within one month, some within six days. + Some of them, both men and women, at their congregations for a + mystery show themselves naked, affirming that they be in the state + of innocence. Also, some hold that no man ought to be punished or + suffer execution for any crime or trespass, be it ever so horrible" + (A Dyalogue describing the orygynall ground of these Lutheran + faccyons, 1531). We are in presence once more of Marcosians, + Ophites, Carpocratians. Had these sects lingered on through twelve + centuries? Possibly only; but it is clear that the dissemination of + the same doctrines caused the production of these obscene sects by + inevitable logical necessity, whether an historical filiation be + established or not. + + 508 Matt. xvi. 21, 22; Mark vii. 31. + + 509 Ideas reproduce themselves singularly. There is an essay by De + Quincy advocating the same view of the character and purpose of + Judas. + + 510 Epiphan. Haeres. xxxviii. 1. + + 511 Iren. Adv. Haeres. i. 31. + + 512 Etudes, p. 176. + + 513 Epiphan. Haeres. xxxviii. 2. + + 514 2 Cor. xii. 4. + + 515 Reprinted in the Journal of Sacred Literature and Biblical Record, + p. 372. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK LOST AND HOSTILE GOSPELS*** + + + +CREDITS + + +May 8, 2014 + + Project Gutenberg TEI edition 1 + Produced by David King, and the Online Distributed + Proofreading Team at <http://www.pgdp.net/>. + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 45620.txt or 45620.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/4/5/6/2/45620/ + + +Updated editions will replace the previous one -- the old editions will be +renamed. + +Creating the works from print editions not protected by U.S. copyright law +means that no one owns a United States copyright in these works, so the +Foundation (and you!) can copy and distribute it in the United States +without permission and without paying copyright royalties. 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