Homily XIX.
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 [1402] (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.
[1402] This passage is corrupt. Wieseler has proposed to amend it by bold transposition of the clauses. We make one slight alteration in the text.
Chapter II.--The Existence of the Devil Affirmed.
"Do you maintain that there is any prince of evil or not? [1403] 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 frequently asserted that he exists. For instance, then, he acknowledges that he conversed with Him, and tempted Him for forty days. [1404] 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?' [1405] And He pointed out that He saw the evil one like lightning falling down from heaven. [1406] And elsewhere He said, He who sowed the bad seed is the devil.' [1407] And again, Give no pretext to the evil one.' [1408] 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.' [1409] Also, in the prayer which He delivered to us, we have it said, Deliver us from the evil one.' [1410] 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.' [1411] 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."
[1403] [Compare with this discussion respecting the origin of the evil one, Recognitions, ix. 55, 56; x. 3, etc. In Recognitions, iii. 15-23, the existence of evil is discussed.--R.]
[1404] Mark i. 13.
[1405] Matt. xii. 26.
[1406] Luke x. 18.
[1407] Matt. xiii. 39.
[1408] This passage is not found in the New Testament. It resembles Eph. iv. 27.
[1409] Matt. v. 37; Jas. v. 12.
[1410] Matt. vi. 13.
[1411] Matt. xxv. 41.
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." [1412] 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." [1413] 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, [1414] 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?" [1415]
[1412] [Comp. Homily XX. 8, 9.--R.]
[1413] This passage is probably corrupt. We have adopted the readings of Cotelerius--e, e, instead of ei and me.
[1414] Lit., "unwritten."
[1415] The words genetos and agenetos are difficult to translate. The first means one who has somehow or other come into being; the second, one who has never come into being; but has always been. The mss. confound genetos with gennetos, begotten, and agenetos with agennetos, unbegotten.