Homily XIX.
Homily XIX.
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Chapter I.-Simon Undertakes to Prove that the Creator of the World is Not Blameless.
The next day Peter came forth earlier than usual; and seeing Simon with many others waiting for him, he saluted the multitude, and began to discourse. But no sooner did he begin than Simon interrupted him, and said: "Pass by these long introductions of yours, and answer directly the questions I put to you. Since I perceive that you(1) (as I know from what I heard at the beginning, that you have no other purpose, than by every contrivance to show that the Creator himself is alone the blameless God),-since, as I said, I perceive that you have such a decided desire to maintain this, that you venture to declare to be false some portions of the Scriptures that clearly speak against him, for this reason I have determined to-day to prove that it is impossible that he, being the Creator of all, should be blameless. But thus proof I can now begin, if you reply to the questions which I put to you.
Chapter II.-The Existence of the Devil Affirmed.
"Do you maintain that there is any prince of evil or not?(2) For if you say that there is not, I can prove to you from many statements, and those too of your teacher, that there is; but if you honestly allow that the evil one exists, then I shall speak in accordance with this belief." And Peter said: "It is impossible for me to deny the assertion of my Teacher. Wherefore I allow that the evil one exists, because my Teacher, who spoke the truth in all things, has frequent]y asserted that he exists. For instance, then, he acknowledges that he conversed with Him, and tempted Him for forty days.(3) And I know that He has said somewhere else. `If Satan casts out Satan, he is divided against himself: how then is his kingdom to stand? '(4) And He pointed out that He saw the evil one like lightning falling down from heaven.(5) And elsewhere He said, `He who sowed the bad seed is the devil.'(6) And again, `Give no pretext to the evil one.'(7) Moreover, in giving advice, He said, `Let your yea be yea, and your nay nay; for what is more than these is of the evil one.'(8) Also, in the prayer which He delivered to us, we have it said, `Deliver its from the evil one.'(9) And in another place, He promised that He would say to those who are impious, `Go ye into outer darkness, which the Father prepared for the devil and his angels.'(10) And not to prolong this statement further, I know that my Teacher often said that there is an evil one. Wherefore I also agree in thinking that he exists. If, then, in future you have anything to say in accordance with this belief, say it, as you promised."
Chapter III.-Peter Refuses to Discuss Certain Questions in Regard to the Devil.
And Simon said: "Since, then, you have honestly confessed, on the testimony of the Scriptures that the evil one exists, state to us how he has come into existence, if indeed he has come into existence, and by whom, and why."(11) And Peter said: "Pardon me, Simon, if I do not dare to affirm what has not been written. But if you say that it has been written, prove it. But if, since it has not been written, you cannot prove it, why, should we run risk in stating our opinions in regard to what has not been written? For if we discourse too daringly in regard to God, it is either because we do not believe that we shall be judged, or that we shall be judged only in respect to that which we do, but not also in regard to what we believe and speak."(12) But Simon, understanding that Peter referred to his own madness, said: "Permit me to run the risk; but do not you make what you assert to be blasphemy a pretext for retiring. For I perceive that you wish to withdraw, in order that you may escape refutation before the masses, sometimes as if you were afraid to listen to blasphemies, and at other times by maintaining that, as nothing has been written as to how, and by whom, and why the evil one came into existence, we ought not to dare to assert more than the Scripture. Wherefore also as a pious man you affirm this only, that he exists. But by these contrivances you deceive yourself, not knowing that, if it is blasphemy to inquire accurately regarding the evil one, the blame rests with me, the accuser, and not with you, the defender of God. And if the subject inquired into is not in Scripture,(13) and on this account you do not wish to inquire into it, there are some satisfactory methods which can prove to you what is Sought not less effectively than the Scriptures. For instance, must it not be the case that the evil one, who you assert exists, is either originated or unoriginated? "(14)
Chapter IV.-Suppositions in Regard to the Devil's Origin.
And Peter said: "It must be so." And Simon: "Therefore, if he is originated, he has been made by that very God who made all things, being either born as an animal, or sent forth substantially, and resulting from an external mixture of elements. For either(15) the matter, being living or lifeless, from which he was made was outside of Him,(16) or he came into being through God Himself, or through his own self, or he resulted from things non-existent, or he is a mere relative thing, or he always existed. Having thus, as I think, clearly, pointed out all the possible ways by which we may find him, in going along some one of these we must find him. We must therefore go along each one of these in search of his origin; and when we find him who is his author, we must perceive that he is to blame. Or how does the matter seem to you? "
Chapter V.-God Not Deserving of Blame in Permitting the Existence of the Devil.
And Peter said: "It is my opinion that, even if it be evident that he was made by God, the Creator who made him should not be blamed; for it might perchance be found that the service he performs(17) was an absolute necessity. But if, on the other hand, it should be proved that he was not created, inasmuch as he existed for ever, not even is the Creator to be blamed in this respect, since He is better than all others, even if He has not been able to put an end to a being who had no beginning, because his nature did not admit of it; or if, being able, He does not make away with him, deeming it unjust to put an end to that which did not receive a beginning, and pardoning that which was by nature wicked, because he could not have become anything else, even if he were to wish to do so.(18) But if, wishing to do good, He is not able, even in this case He is good in that He has the will, though He has not the power; and while He has not the power, He is yet the most powerful of all, in that the power is not left to another. But if there is some other that is able, and yet does not accomplish it, it must be allowed that, in so far as, being able, he does not accomplish it, he is wicked in not putting an end to him, as if he took pleasure in the deeds done by him. But if not even he is able, then he is better who, though unable, is yet not unwilling to benefit us according to his ability."
Chapter VI.-Peter Accuses Simon of Being Worse Than the Devil.
And Simon said: "When you have discussed all the subjects which I have laid before you, I shall show you the cause of evil. Then I shall also reply to what you have now said, and prove that that God whom you affirm to be blameless is blameable." And Peter said: "Since I perceive from what you say at the commencement that you are striving after nothing else than to subject God, as being the author of evil, to blame, I have resolved to go along with you all the ways you like, and to prove that God is entirely free from blame." And Simon said: "You say this as loving God, whom you suppose you know; but you are not right." And Peter said: "But you, as being wicked, and hating God whom you have not known, utter blasphemous words." And Simon said: "Remember that you have likened me to the author of evil." And Peter said: "I confess it, I was wrong in comparing you to the evil one; for I was compelled to do so, because I have not found one who is your equal, or worse than you. For this reason I likened you to the evil one; for you happen to be much more wicked than the author of evil. For no one can prove that the evil one spoke against God; but all of us who are present see you speaking daringly against Him." And Simon said: "He who seeks the truth ought not to gratify any one in any respect contrary to what is really true. For why does he make the inquiry at all? Why, I ask? for I am not also able; laying aside the accurate investigation of things, to spend all my time in the praise of that God whom I do not know."(19)
Chapter VII.-Peter Suspects Simon of Not Believing Even in a God.
And Peter said: "You are not so blessed as to praise Him, nor indeed can you do such a good deed as this; for then you would be full of Him. For thus said our Teacher, who always spoke the truth: `Out of the abundance of the heart the mouth speaketh.'(20) Whence you, abounding in evil purposes, through ignorance speak against the only good God. And not yet suffering what you deserve to suffer for the words which you have dared to utter,(21) you either imagine that there will be no judgment, or perchance you think that there is not even a God. Whence, not comprehending such long-suffering as His, you are moving on to still greater madness." And Simon said: "Do not imagine that you will frighten me into not investigating the truth of your examples. For I am so eager for the truth, that for its sake I will not shrink from undergoing danger. If, then, you have anything to say in regard to the propositions made by me at the commencement, say it now."
Chapter VIII.-Peter Undertakes to Discuss the Devil's Origin.
And Peter said: "Since you compel us, after we have made accurate investigations into the contrivances of God, to venture to state them, and that, too, to men who are not able to comprehend thoroughly the contrivances of their fellow-men, for the sake at least of those who are present, I, instead of remaining silent-a course which would be most pious-shall discuss the subjects of which you wish me to speak. I agree with you in believing that there is a prince of evil, of whose origin the Scripture has ventured to say nothing either true or false. But let us follow out the inquiry in many ways, as to how he has come into existence, if it is the fact that he has come into existence; and of the opinions which present themselves, let us select that which is most reverential, since in the case of probable opinions, that one is assumed with confidence which is based on the principle that we ought to attribute to God that which is more reverential; and all the more so, if, when all other suppositions are removed, there still remains one which is adequate and involves less danger.(22) But I promise you, before I proceed with the investigation, that every method in the investigation can show that God alone is blameless.
Chapter IX.-Theories in Regard to the Origin of the Devil.
"But, as you said, if the evil one is created either he has been begotten as an animal, or he has been sent forth substantially by Him,(23) or he has been compounded externally, or his will has arisen through composition; or it happened that he came into existence from things non-existent, without composition and the will of God; or he has been made by God from that which in no manner and nowhere exists; or the matter, being lifeless or living, from which he has arisen was outside of God; or he fashioned himself, or he was made by God, or he is a relative thing, or he ever existed: for we cannot say that he does not exist, since we have agreed in thinking that he does exist." And Simon said: "Well have you distinguished all the methods of accounting for his existence in a summary manner. Now it is my part to examine these various ideas, and to show that the Creator is blameable. But it is your business to prove, as you promised, that he is free from all blame. But I wonder if you will be able. For, first, if the devil has been begotten from God as an animal, the vice which is his is accordingly the same as that of him who sends him forth." And Peter said: "Not at all. For we see many men who are good the fathers of wicked children, and others who are wicked the fathers of good children, and others again who are wicked producing both good and wicked(24) children, and others who are good having both wicked and good children. For instance, the first man who was created produced the unrighteous Cain and the righteous Abel." To this Simon said: "You are acting foolishly, in using human examples when discoursing about God." And Peter said: "Speak you, then, to us about God without using human examples, and yet so that what you say can be understood; but you are not able to do so.
Chapter X.-The Absolute God Entirely Incomprehensible by Man.
"For instance, then, what did you say in the beginning? If the wicked one has been begotten of God, being of the same substance as He, then God is wicked. But when I showed you, from the example which you yourself adduced, that wicked beings come from good, and good from wicked, you did not admit the argument, for you said that the example was a human one. Wherefore I now do not admit that the term `being begotten'(25) can be used with reference to God; for it is characteristic of man, and not of God, to beget. Not only so; but God cannot be good or evil, just or unjust. Nor indeed can He have intelligence, or life, or any of the
other attributes which can exist in man; for all these are peculiar to man. And if we must not, in our investigations in regard to God, give Him the good attributes which belong to man, it is not possible for us to have any thought or make any statement in regard to God; but all we can do is to investigate One point alone,-namely, what is His will which He has Himself allowed us to apprehend, in order that, being judged, we might be without excuse in regard to those laws which we have not observed, though we knew them."
Chapter XI.-The Application of the Attributes of Man to God.
And Simon, bearing this, said: "You will not force me through shame to remain silent in regard to His substance, and to inquire into His will alone. For it is possible both to think and to speak of His substance. I mean from the good attributes that belong to man. For instance, life and death are attributes of man; but death is not an attribute of God, but life, and eternal life. Furthermore, men may be both evil and good; but God can be only incomparably good. And, not to prolong the subject too much, the better attributes of man are eternal attributes of God." And Peter said: "Tell me, Simon, is it an attribute of man to beget evil and good, and to do evil and good? "And Simon said: "It is." And Peter said: "Since you made this assertion, we must assign the better attributes of man to God; and so, while men beget evil and good, God can beget good only and while men do evil and good God rejoices only in doing good. Thus, with regard to God, we must either not predicate any of the attributes of man and be silent, or it is reasonable that we should assign the best of the good attributes to Him. And thus He alone is the cause of all good things."
Chapter XII.-God Produced the Wicked One, But Not Evil.
And Simon said: "If, then, God is the cause only of what is good, what else can we think than that some other principle begot the evil one;(26) or is evil unbegotten? "And Peter said: "No other power begot the wicked one, nor is evil unbegotten, as I shall show in the conclusion; for now my object is to prove, as I promised in the commencement, that God is blameless in every(27) respect. We have granted, then, that God possesses in an incomparable way the better attributes that belong to men. Wherefore also it is possible for Him to have been the producer of the four substances,-heat, I mean, and cold, moist and dry. These, as being at first simple and unmixed, were naturally indifferent in their desire;(28) but being produced by God, and mixed externally, they would naturally become a living being, possessing the free choice to destroy those who are evil. And thus, since all things have been begotten from Him, the wicked one is from no other source. Nor has he derived his evil from the God who has created all things (with whom it is impossible that evil should exist), because the substances were produced by Him in a state of indifference, and carefully separated from each other; and when they were externally blended through his art, there arose through volition the desire for the destruction of the evil ones. But the good cannot be destroyed by the evil that arose, even though it should wish to do so: for it exercises its power only(29) against those who sin. Ignorant, then, of the character of each,(30) he makes his attempt against him, and convicting him, he punishes him." And Simon said: "God being able to mingle the elements, and to make His mixtures so as to produce any dispositions that He may wish, why did He not make the composition of each such as that it would prefer what is good? "
Chapter XIII.-God the Maker of the Devil.
And Peter said: "Now indeed our object is to show how and by whom the evil one came into being, since he did come into being; but we shall show if he came into being blamelessly, when we have finished the subject now in hand. Then I shall show how and on account of what he came into being, and I shall fully convince you that his Creator is blameless.(31) We said, then, that the four substances were produced by God. And thus, through the volition of Him who mingled them, arose, as He wished, the choice of evils. For if it had arisen contrary to His determination, or from some other substance or cause, then God would not have had firmness of will: for perchance, even though He should not wish it, leaders of evil might continually arise, who would war against His wishes. But it is impossible that this should be the case. For no living being, and especially one capable of giving guidance, can arise from accident: for everything that is produced must be produced by some one."
Chapter XIV.-Is Matter Eternal?
And Simon said: "But what if matter, being coeval with Him, and possessing equal power, produces as His foe leaders who hinder His wishes? "And Peter said: "if matter is eternal, then it is the foe of no one: for that which exists for ever is impassible, and what is impassible is blessed; but what is blessed cannot be receptive of hatred, since, on account of its eternal creation,(32) it does not fear that it will be deprived of anything. But how does not matter rather love the Creator, when(33) it evidently sends forth its fruits to nourish all who are made by Him? And how does it not fear Him as superior, as trembling through earthquakes it confesses, and as, though its billows ran high, yet, when the Teacher was sailing on it and commanded a calm, it immediately obeyed and became still?(34) What! did not the demons go out through fear and respect for Him, and others of them desired to enter into swine; but they first entreated Him before going, plainly because they had no power to enter even into swine without His permission? "(35)
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