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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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